24 THE DOCTRINES AND DOGMAS OF MORMONISM
larly known as the Solomon Spaulding romance, out
of which, it has been uniformly urged, the Book of
Mormon was concocted by Joseph Smith and Sidney
Rigdon. If it be true that the Book of Mormon is
nothing more than a revamped edition of the old
Spaulding romance, then it follows that the former
must possess at least a few of the characteristics of
the latter. Necessarily there would be a similarity in
design, or a correspondence between the names,
neither of which is true.
The long-lost Spaulding story has at last been
unearthed, and is now on deposit in the library of
Oberlin College at Oberlin, Ohio, and may be exam-
ined by an3'one who may take the pains to call on
President Fairchild, of that institution.
In a letter to Joseph Smith, of Lamoni, Iowa,
dated at Honolulu, Sandwich Islands, March 28, 1885,
Mr. L. L. Rice, in whose possession the original
Spaulding story had been resting for forty-four years
—from 1839 to 1885— says :
'* There is no identity of names, of persons or
places, and there is no similarity of style between
them. ... I should as soon think the book of
Revelation was written by the author of * Don Quix-
ote,' as that the writer of this manuscript was the
author of the Book of Mormon."
The writer has examined a certified copy of this
remarkable document, and to say he was surprised is
to express it moderately. Instead of exhibiting the
qualities of a scholarly mind, as we had been led to
believe it would do, quite to the contrary, it bears
every mark of ignorance and illiteracy, and is evi-
dently the product of a mind far below the average,
even in the ordinary affairs of life. A twelve-year-old
THE DOCTRINES AND DOGMAS OF MOBMONISM 25
Tdoj in any of our common schools can tell a better
^tory and couch it in far better English. The
II Spaulding story is a failure. Do not attempt to rely
upon it — it will let you down.
The entire theory connecting Sidney Eigdon and
the Spaulding romance with Joseph Smith in origi-
nating the Book of Mormon must be abandoned.
We have something better. All Mormon history and
biography agree in connecting Oliver Cowdery, a man
the equal of Sidney Kigdon in point of scholastic \ \
attainments and personal polish, directly with Joseph ^
Smith in every stage of the development of Mormon-
ism. ^
It was Oliver Cowdery — not Sidney Rigdon — who (TJt^
assisted in the so-called translation of the plates. It /> ^
was he who helped to prepare the book for the press; a
and he it was, doubtless, who expected to share the jL^^
profits arising from its sale.* It was Cowdery, not^- '
Higdon, who was in the woods with Smith when the \^Km
angel — John the Baptist — is said to have laid his .^.^
hands upon their heads and ordained them to what
they call *'the Aaronic Priesthood." It was Oliver
•Cowdery who was the first to receive baptism at the
liands of Joseph Smith, and who in turn baptized the
prophet. It was Oliver Cowdery who ordained
Joseph Smith by the ** laying on of hands," to be the
"first elder of the church," and who in turn
ordained Oliver to be the ** second elder of the
church;" and it was Oliver Cowdery who assisted
Joseph in the organization of the church at Seneca, /^
Fayette Co., N. Y., April 6, 1830.
In order to verify the above statement of facts, the
reader is referred to Tullidge's History, pages 35, 43,
44, 75 and 77. But no intelligent Latter Day Saint
BANCROFT
LIBRARY
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
Digitized by the Internet Archive
in 2007 with funding from
IVIicrosoft Corporation
http://www.archive.org/details/doctrinesdogmasoOObaysrich
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<^r:^^6^:.^«2^
THE
DOCTRINES AND DOGMAS
OF
MORMONISM
EXAMINED AND REFUTED
ELDER DAVIS H. BAYS
St. Louis
CHRISTIAN PUBLISHING COMPANY
1897
Copjrrighted, 1897, by
CHRISTIAN PUBLISHING COMPANY.
jgai^cxod UbnM9
^0 fSs^ DevoteO WiiU
WHO, THROUGH A LONG AND SERIOUS ILLNESS,
NURSED ME BACK TO LIFE, AND ONLY FOR
WHOSE WATCHFUL CARE THESE
PAGES WOULD NEVER HAVE
BEEN WRITTEN,
THIS VOLUME IS AFFECTIONATELY DEDICATED
PREFACE.
The only apology the writer has to offer for presenting
this volume to the public, is the consciousness that such a
work is needed. It is designed as an aid to those who care
to become more thoroughly acquainted with the intricacies
of Mormon theology, and especially those who have only
been able to study it from the outside. With few excep-
tions those who have undertaken to ''expose" Mormonism
have dealt with the follies and ''grosser crimes" of. the
system, and have paid little or no attention to the fundamental
principles upon which the Church of the Saints is based.
No writer, so far as we are informed, has ever under-
taken to analyze and refute, in a thorough, systematic
manner, the doctrines and dogmas of Mormonism. In this
volume we have endeavored to present the doctrines of the
church as jthey are defined by its leading minds, together
with the Biblical evidences adduced in their support, and
then offer such evidences from scriptural and other sources
as will, in the writer's opinion, overthrow the arguments
presented, and prove the entire system erroneous.
Reared in the faith of the Saints from early childhood,
and having been, for twenty-seven years, a zealous advo-
cate and defender of its peculiarities, the writer has had
rare opportunities for studying Mormonism from the inside.
The line of argument usually employed by writers and
speakers to refute the Mormon dogma is of such a character
as to render success almost impossible. They depend very
largely upon the current belief that the prophet's general
reputation for veracity was bad; and that the Book of
Mormon was concocted from the old Spaulding Romance.
PREFACE
In this work we rely upon nothing of this kind. We have-
something far better, and upon which we may confidently
rely.
We take up each proposition as it is presented by its
friends, and then proceed to answer and refute their argu-
ments in a fair, straightforward manner, demonstrating the
fallacy and erroneousness of the entire system, from a
purely Biblical and philosophical point of view.
Containing, as the work does, full proof-texts and his-
torical references upon every question discussed, it is a
complete hand-book of ready reference, and is admirably
adapted to the use of clergymen and others who may have
the questions to meet, as well as a source of reliable infor-
mation to the general reader.
The work, in both its design and mode of argument,
may truthfully be said to be original and altogether unique,
and contains much valuable matter never before published.
In collecting data for the work, I have been placed
under obligations to a number of the leading scholars
of the country, prominently among whom may be men-
tioned President James B. Angell, of the University of
Michigan; Ira Maurice Price, Ph.D., Associate Professor of
Oriental Languages and Literatures, of the University
of Chicago; Charles H. S. Davis, Ph.D., M. D., of Meriden,
Conn., Dr. Chas. E. Moldenke, of New York, Specialist in
Egyptology and Archeology, and Pres. W. R. Harper, of the
University of Chicago. To these gentlemen, together with
many others who have rendered valuable aid, the writer
hereby tenders his expression of thanks.
In the hope that this volume may be the humble means
of reflecting needed light upon the themes discussed, and
that it may accomplish the good for which it is intended,
and without stopping to offer apologies for its many defects,
we send this little book out into the world upon its mission
of mercy and love.
D. H. Bays.
TABLE OF CONTENTS.
CHAPTER I.
INTRODUCTORY,
A remarkable claim— Marvelous if true— No middle ground— Either
true or false— Apostle Pratt states the case — Origin of Mormon-
ism — Joseph's vision — Churches all wrong — Their teachers cor-
rupt—The angel Moroni— Hidden plates revealed— fTHm and
Thummim 17
CHAPTER n.
Martin Harris and the stolen manuscript — Oliver Cowdery — His
part in the work — Church organized — The Spaulding Romance —
Deposited in Oberlin Library — Old theory abandoned— Sidney
Rigdon not one of the originators — Book of Mormon, its pur-
port— The American Bible— Apostles chosen — The First Presi-
dency— The Patriarch — Other officers — Mormon intolerance —
Doctrines of the Church 21
CHAPTER HI.
The Mormon House — Its internal garnishment — Visions, dreams,
etc. — All deceptive— Spiritual gifts — Were they to be perpetuated?
— Mormonism affirms — It must prove — The apostolic commission
—Its obligations perpetual — The signs promised were limited —
The church perpetuated — Gates of hell shall not prevail against
it 85
CHAPTER IV.
Casting out devils — ^The Saints try it — Devils are obstinate— Epi-
lepsy and insanity— A modern instance— Great trial to the faith-
ful— Unknown tongues not necessary — Conditions have changed —
An unknown tongue impossible — A tongue and its interpretation
— Missionaries cannot speak in tongues— 1 Cor,, twelfth chapter —
1 Cor., thirteenth chapter— Tongues shall cease and prophecies
fail— A rule— Gifts for Gentiles— Take up serpents. . . 45
• (7)
8 TABLE OF CONTENTS
CHAPTER V.
Deadly things — Joseph's claim — Was he poisoned ? — The case exam-
ined— Hair came out — Claim unsupported— Healing the sick — The
writer's experience and disappointment — Then and now — Dis-
couraged— A Mormon subterfuge — Bible miracles and latter day
pretensions 62
CHAPTER VI.
Other claims— The Adventists — Free Methodists — ^Dr. Dowie — The
Cliurch of Rome — Their miracles lack authentication — The Church
at Corinth— Spiritual gifts were for edification — Utah Church
and its miracles — The sick healed — Cases cited — Are they genuine?
— The Reorganized Church — ^Excellent moral character of its mem-
bership— Claims to miraculous powers — Tested by a simple rule-
Miracles no longer necessary 70
CHAPTER Vn.
The Mormon Church a unique structure — Divided into ivany fac-
tions—Which is right ? — ^King Strang — His kingdom — The Mor-
mon idea of an apostolic church — Its oflBcers — Apostle's Kelley's
rule for testing churches 75
CHAPTER Vni.
The Reorganized Church deficient — The patriarch omitted — Only
nine apostles — An argument examined^ — ^Polygamy and highway
robbery — A corrupt tree— A bitter fountain — Duties of an apostle
defined — Brighamite and Reorganized churches agree — The whole
system is unscriptural 83
CHAPTER IX.
Apostles in the primitive church — The apostolic oflSce is ambassa-
dorial, not executive— Ambassadors in the church now are unnec-
essary and impossible — Mr. Kelley's rule applied — Apostolic suc-
cession. 91
CHAPTER X.
Nuts to crack — ^To the law and to the testimony — The Bible recog-
nizes no First Presidency in the church — No Patriarch, no High
Priests — ^From another standpoint — An elder is a Melchizedek
priest-^May give tlie Holy Spirit by the laying on of hands. 101
TABLE OF CONTENTS 9
CHAPTER XI.
Church and kingdom synonymous— The church from John to the
calling of the twelve without apostles— From 1830 to 1835 without
apostles— Only elders— Fact and theory — Bible church and Mor-
mon church compared — Branch president — Mr. Kelley's test
applied to Mormon coin— Weighed in the balance and found
wanting 106
CHAPTER XH.
Foundation of the church— Various opinions on Matt. 16: 18 — Upon
this rock — What rock?— Joseph Smith's view— Apostle Smith
examined — Revelation the foundation of the Mormon Church —
The writer's heresy— Christ the rock, the foundation. . 112
CHAPTER XIH.
The spiritual house — Christ the chief corner-stone — In types — Pillar
of fire — The smitten rock — The question settled — No other founda-
tion but Christ — Book of Mormon and the rock — Joseph Smith
V8. Joseph Smith — Witnesses in the balances — Sunmaary. . 124
CHAPTER XIV. ' •
Priesthood and preachers— Ministers must be called by revelation-
Joseph was like Moses— Joseph and Oliver ordained to the
Aaronic priesthood by an angel — Ordained by Peter, James and
John to the Melchizedek priesthood — Questioned by President
Smith of the Reorganized Church — His view criticised — How
priesthood is conferred — Angels do not officiate at ordinations —
Who ordained Moses, Melchizedek or Christ ?— Christ the only
Melchizedek priest 132
CHAPTER XY.
Priesthood— What is it ?— Webster vs. Kelley— Mormon definition
erroneous — Joseph's revelation on priesthood— Handed down
from fatlier to son— Isaiah lived in the days of Abraham — Moses
ordained by his father-in-law, Jethro — Abraham ordained by
Melchizedek — A table of dates and ordinations — Gad ordained
Jeremy 1120 years before the prophet was born. . . 144
CHAPTER XVI.
Apostles, then and now — How called ?— What is an apostle? — Called
by Jesus personally — Not ordained by the laying on of hands —
10 TABLE OF CONTENTS
How were the apostles qualified ?— Endued -w-ith power from oa
high — Mormon apostles — How called ? — Chosen by Oliver Cow-
dery, David Whitmer and Martin Harris — Names of the twelve
apostles 151
CHAPTER XVII.
Joseph's apostles — ^How qualified — Tarry at Kirtland — Dedication
of the Kirtland temple — ^House filled with angels — Questions and
answers — Jesus did not appear — ^The Reorganized Church — When
organized, and by whom— Of whom composed — Seven apostles
chosen — Their names — Chosen by a committee of three — The lesser
ordains the greater — Can a stream rise above its fountain ? —
Apostasy of Apostle Briggs — Repudiates his own revelation —
Three of the seven apostles reduced to the ranks — Ells and Derry
chosen by a committee of three — Apostle Derry resigns — Summed
up ... 158
CHAPTER XVIII.
The Book of Mormon — What is it ? — History of a Jewish colony —
Written on metallic plates — ^Plates discovered near Palmyra,
New York — Joseph's account of the discovery — New revelation —
Orson Pratt's view — All authority lost in the great apostasy —
Restored by an angel — Joseph's key to the revelation of St. John
— The man-child is the priesthood — Mr. Pratt answered — A mon-
strous claim , .... 165
CHAPTER XIX.
Is a new revelation necessary 1— The great apostasy — Did it annul
all existing authority ? — The great Jewish apostasy — Authority
not destroyed — Devout Zacharias— John the Baptist — The old
kingdom and the new — Authority transferred — The latter day
apostasy— How does it affect the Mormon Church ?— Joseph's
church apostatized — Church rejected of God — The Reorganized
Church the result of apostasy— The Church of Christ transmitted
from the times of the apostles 173
CHAPTER XX.
A marvelous work and a wonder — An untenable claim — Pi-om Presi-
dent Blair— His comments on Isaiah 2&— Mr. Kelley's points of
identity— Ariel— Old and new— Book to be taken out of the
ground 182.
TABLE OF CONTENTS 11
CHAPTER XXI.
The land shadowing with wings— Is it North and South America? —
Common ground— Ariel is Jerusalem— It shall be as Ariel— The
Ariel of the West— A raceexterminated— Their History —The land
shadowing with wings is Egypt, not America— Views of Ira
Maurice IPrice, Ph. D 189
CHAPTER XXII.
The book that is sealed — Isaiah, chapter twenty-nine — The words of
a book— Presented to Prof. Charles Anthon— A woe pronounced
against Jerusalem — The city where David dwelt — Inspired trans-
lation— Different rendering of Isaiah twenty-nine— Quotation
from— Comments— A safe rule— Isaiah twenty-nine relates to the
destruction of Jerusalem — Ten propositions— No propliecy con-
cerning a book — A question of exegesis and history — The prophecy
■ of Isaiah concerning the destruction of Jerusalem literally ful-
filled— Revolt of the ten tribes— Israel and Judah — The Assyrian
captivity— A strange work 194
CHAPTER XXIII.
The Babylonian captivity — Nebuchadnezzar — Siege of Jerusalem —
Raised forts against the city — Terms of Isaiah's prophecy —
Jeremiah records its fulfillment — The nations that fight against
Mount Zion — Become as the dream of a night vision — Have all
passed away — Wise and prudent men — The blindness of all Israel
— The Chaldean army besieges Jerusalem — Josephus describes it —
Downfall of the Jewisli kingdom — A marvelous work and a
wonder 207
CHAPTER XXIV.
Professor Anthon and Martin Harris— The "words of a book" —
Joseph Smith's transcript presented to the Professor — Read this,
I pray thee — I cannot read a sealed book — Joseph Smith, not
Martin Harris, made the statement — Times and Seasons for May
2, 1842— Mr. Kelley states the case — The Professor could not
decipher the characters — Characters were Egyptian, Chaldaic,
Assyrian and Arabic— Self -contradictory — Correctly translated —
Professor Anthon's statement— Contradicts Mr. Harris— No
other witnesses — The statements compared — Smith-Harris testi-
mony incompetent 220'
12 TABLE OF CONTENTS
CHAPTER XXV.
The testimony of the three witnesses — A remarkable document —
Apostle Pratt's view — An immense conclusion — The witnesses
not deceived— The testimony is true or they are impostors— The
line is drawn by Mormon authority — Are the witnesses unim-
peachable ? — Direct and indirect evidence — The Mormon Church —
Authority depends upon the veracity of these witnesses— An
admission— A negative proposition — ^How established — An illus-
tration 237
CHAPTER XXVI.
The three witnesses — Did they see an angel ? — Impeaching the wit-
nesses— Seven counts in the indictment — Eight witnesses — Testi-
mony unimportant — Their defection from the prophet in Mis-
souri— Stick to their original story — The three witnesses did not
recant — Reasons for adhering to the original story — Afraid to
expose the fraud — Better die with a lie on their lips than to
divulge the secret — The touch of angelic hands in holy ordina-
tion— How could they forsake the prophet ? — If I had seen the
angel — A visit to David Whitmer — Did the witnesses reaffirm ? —
A letter from Martin Han*is 244
CHAPTER XXVII.
They did not see the angel — The reasons given — Egyptology little
understood in 1830 — Under the light of I'ecent discoveries — Tlie
veil removed — Book of Mormon written in Egyptian — Orson
Pratt's testimony — Testimony of Martin Harris — Were the char-
acters on the plates Egyptian? — ^Pac-simile of the characters —
Genuineness verified by Mormon authority. . . • 254
CHAPTER XXVIII.
The characters are not Egyptian — The testimony of scholars — Mr.
Kelley's fac-simile — Submitted to scholai's for examination — Eix-
planatory letter— President James B. Angell's reply— A moral,
not a linguistic question — Characters fraudulent — Chas. H. S.
Davis, M. D., Ph. D.— Characters put down at random — Resem-
ble nothing, not even shorthand — Not an Egyptian letter or char-
acter in it— A letter from Jerusalem — Dr. Charles E. Moldenke —
The plates of the Book of Mormon a fraud— Egyptian and Arabic
side by side — Is ridiculous and impossible — Characters bear no re-
semblance to Egyptian or Assyrian — Testimony of the witnesses
compared— Scholarship vs. ignorance— Conclusion of the whole
matter 260
TABLE OF CONTENTS 13
CHAPTER XXIX.
The Doctrines of Mormonism— What the Saints believe— The only
way to be saved— Erroneous exegesis— Faith towards God-
Repentance from dead works— Works of the law— Must leave
them— Cannot perfect the believer — Character of the Hebrew
letter— Hebrews 6 : 1, 2 paraphrased— The doctrine of baptisms-
Divers washings of the law— Baptize — Born— The difference — The
law of life— The law of sin and death— Summary. ... 277
CHAPTER XXX.
The laying on of hands— Is it an ordinance of the Gospel 1— Neither
Christ nor the apostles enjoin it— Not a principle of the doctrine
of Christ— Peter and John give the Holy Spirit— Paul at Ephesus
— Classed among apostolic miracles— Not necessary to salva-
tion—It is of Hebrew origin — The scape-goat — Sins laid upon the
goat — Sins of the world laid upon Christ 291
CHAPTER XXXI.
Testimony of the Book of Mormon — Does it teach the laying on of
hands ? — Contains the fullness of the Gospel— The first Nephite
Church — Alma the first high priest — No laying on of hands— One
faith and one baptism — First appearance of Christ— His Doctrine
— Taught his disciples — He neither taught nor practiced the lay-
ing on of hands— Holy Spirit received without it— Nephite twelve
disciples did not teach the doctrine — Its practice — Not an instance
in the Book of Mormon — It is mentioned but once — ^Faith, Repent-
ance, Confession and Baptism — More than tliis cometh of evil —
Joseph and Oliver received the Holy Spirit without the laying on
of hands — Resurrection of the dead and eternal judgment — Leav-
I ing the principles of the doctrine of Christ — What is meant by it?
—Conclusion. ... - 303
CHAPTER XXXII.
Mormon polygamy— Was Joseph Smith its author? — Became public
soon after the prophet's death — Joseph's power over his people —
An illustration — "Thou shalt give heed to all his words"—
Doctrine and Covenants accepted — Polygamy practiced before
Joseph's death — Questioned only by the Reorganized Church —
The son guards the good name of his father— Polygamy a gradual
growth— Book of Mormon condemns the doctrine— Early sus-
picions—Charged with polygamy in 1835— Article on marriage-
Does not exclude the practice — One man one wife— One woman
14 TABLE OF CONTENTS
but one husband — John C. Bennett — The secret wife system —
Trouble between Smith and Bennett — The Nauvoo Legion— A
sham battle 318
CHAPTER XXXIII.
Side-lights— A. H. Smith on polygamy — Those certificates — Dr. Ben-
nett's apostasy — He divulges the secret wife system — Joseph
denies — Hj^rum Brown cut off from the church — Hyrum Smith
denies— Denials examined — Priesthood and polygamy — Testimony
of William Marks — Joseph Smith knew polygamy existed — A thus
saith the Lord would have stopped it — Joseph alone respon-
sible 331
CHAPTER XXXIV.
Revelation on celestial marriage — Joseph Smith its author — A house
of order— If any man marry him a wife— For time and all eter-
nity— Passing the angels and the gods— Then shall they be gods —
All manner of sins and blasphemies shall be forgiven— Shedding
innocent blood the unpai'donable sin — Abraham's wives — Sarah
and Hagar — Isaac and Jacob— David and Solomon— Sealed on
earth and sealed in heaven — Emma Smith — Must accept the
celestial law or be destroyed— If a man espouse a virgin — If he
espouse another he is justified — If he have ten virgins given him —
The original wife — She must procure other wives for her lord, or
be destroyed — Will reveal more, hereafter — Mrs. Stenhouse —
Celestial law, indeed !— Joseph must have written it. . 344
CHAPTER XXXV.
Sprang from the same root — Shedding innocent blood— Elvil and
obscene practices— Who was their author ?— Fruit of the Mormon
tree — History of the polygamy revelation — What Emma Smith
says about it — Interviewed by her son — What her statement
proves— Her testimony does not agree with that of Elder
Marks— Brigham Young's testimony — A copy of the revelation
preserved by Brigham — Published in 1852 — The Laws and Fos-
tei*s — Nauvoo Expositor destroyed — The prophet arrested —
AflQdavits of Ebenezer Robinson and wife— Hyrum Smith taught
them polygamy 359
CHAPTER XXXVI.
Bearded the lion in his den — Alexander and David Smith in Utah —
Deny that their father was in polygamy— Brighamites respond —
Smith-Lit tlefield controversy— Positive proof that Joseph Smith
TABLE OF CONTENTS 15.
had plural wives— Testimony of David Fullmer— Thomas Grover's
letter — Certificate of Lovina Walker— Affidavit of Emily D. P.
Young — Affidavit of Leonard Soby — What Z. H. Gurley says of
Mr. Soby— Testimony of Mercy R. Thompson— She was sealed
to Hyrum Smith— Her letter to President Smith— His view of the
case — He accounts for the origin of polygamy— Summary. . 372
CHAPTER XXXVII.
The gathering — A new Jerusalem promised — Western MissouM the
land of Zion— Independence the central spot — Temple to be built—
Saints begin to gather— Established in Zion — A dark cloud arises
— Driven from Jackson County— Zion in possession of the enemy
— The redemption of Zion— How it is to be accomplished — A para-
ble— Zion's camp — Baurak Ale — The Lord's warriors— Start for
Zion — Meet a superior force— A narrow escape— A terrible storm
— A hew revelation — Army to disband— Wait for a little season —
Cholera in the camp — Tried as Abraham — I will fight your bat-
tles—Shall find grace and favor in the eyes of the people— Let my
army become very strong— Far West— The Mormon war— Resist
the militia — Several killed — Exterminating order of Gov. Boggs —
Joseph and the leaders arrested— Mormons driven from the State
— The whole gathering scheme a failure 391
CHAPTER XXXVIII.
Prophecies of Joseph Smith— Were they fulfilled? — The rebellion of
South Carolina— President Jackson and the NuUifiers — The
great rebellion— War of 1861-5— The prophecy analyzed— Unful-
filled— Letter to R. N. E. Seaton — Bloodshed, famine and earth-
quakes— A desolating scourge— Letter to John C. Calhoun— Dire
things predicted— The prophet grows eloquent — The whole pre-
diction a failure. . 423
CHAPTER XXXIX.
A letter to Elder T. E. L. — Modern revelation— Apostles and proph-
ets—Church organization— Its various offiviers— Two Priestlioods
— "Those abominations" — Early Christians— A charge repelled —
Those idolatrous Israelites — No new revelation necessary — The
*' basic idea of Mormonism" — An important question— The New
Testament a perfect guide— Five pointed questions — Six reasons
examined— The Bible a detector— A mere srcapping of incidents—
The whole system wrong— Conclusion 438
THE DOCTRINES AND DOGMAS OF
MORMONISM.
CHAPTER I.
INTRODUCTORY.
A remarkable claim— Marvelous if true — No middle ground — Either
true or false — Apostle Pratt states the case — Origin of Mormon-
ism — Joseph's vision — Churches all wrong — Their teachers cor-
rupt— The angel Moroni — Hidden plates revealed — Urim and
Thummim.
In order to a correct understanding of Mormon
theology it becomes necessary to briefly state the
ground upon which it is based.
Mormonism sets up a claim which, if true, is simply
marvelous. But if, on the other hand, it is false, it
will at once be stamped as the most daring fraud, the
most unscrupulous effort to deceive and mislead the
unwary and credulous that was ever attempted at any
period of the world's history.
It will doubtless be conceded by all classes that no
middle ground can, by any possible means, bo taken
upon this question. Mormonism is either absolutely
true or unquestionably false. Its advocates claim it
to be a system revealed directly from heaven by the
personal ministry of angels, who conferred authority
upon Joseph Smith and Oliver Cowdery by the *' laying
on of hands."
There can be no possible chance for mistake or
deception in this matter, so far as the originators of
2 (17)
18 THE DOCTRINES AXD DOGMAS OF MORMOXISil
the scheme are concerned. Upon this point Mr.
Orson Pratt, one of the original twelve apostles,
chosen under the direction of Joseph Smith, and
declared in Mormon history to be the St. Paul of the
nineteenth century-, says:
"This book," referring to the Book of Mormon,
'* must be either true or false. If true, it is one of the
most important messages ever sent irom God to man.
. . . If false, it is one of the most cunning, wicked,
bold, deep-laid impositions ever palmed upon the
world, calculated to deceive and ruin millions who will
receive it as the word of God." (O. Pratt's works.
Divine Authenticity of the Book of Mormon, page 1).
Under this view of the case, then, it becomes our
duty to inquire whether this claim be true or false —
whether it is supported by competent testimony.
In treating this subject it is the intention of the
writer to state every proposition to be discussed, when
possible to do so, in the language of the friends and
advocates of the system, and thus avoid all contro-
versy respecting premises.
Likewise every statement of fact shall be supported
by Mormon authority, when practicable, or from other
sources whose authenticity cannot be successfully
controverted.
It is not the purpose of the writer to make war
upon people who honestly believe in the doctrines of
Mormonism, but to present, rather, what appears to
be good and valid reason for believing that the system
had its origin in fraud and deception.
We shall state as briefly as may be the entire ground
upon which the system is based, and then proceed to
examine each point under the light of such facts as
are attainable.
THE DOCTRINES AND DOGMAS OF MOBMONISM 19
ORIGIN OF MORMONISM.
Joseph Smith, founder of the Mormon hierarchy,
was born in Sharon, Windsor County, Vermont, De-
cember 23, 1805.
When about ten years of age he removed with his
father's family to Palmyra, Ontario County,, New
York. Here began his remarkable career as a relig-
ious teacher. He was confessedly illiterate, but
nature had endowed him with a clear, strong brain,
and by sheer force of his intellectuality he was from
the very beginning of his career a leader
At about the age of fifteen he professed to have
seen a remarkable vision. Two personages, he
declares, stood above him in a "pillar of light."
"One of them," he says, "spoke to me, calling me by
name, and said, *This is my beloved Son; hear him.'"
Joseph then asked the Lord, for such he declared the
personage to be, what church he should join.
Concerning the answer which he received, Mr.
Smith says:
" I was answered that I should join none of them,
for they were all wrong; and the personage who ad-
dressed me said that all their creeds were an abomin-
ation in his sight; and that the professors were all cor-
rupt. ' '
The above quotation is from Tullidge's Life of
Joseph the Prophet, pages 3 and 4, published by the
Reorganized Church of Latter Day Saints at Lamoni,
Iowa. This shows the light in which the founder of
Mormonism viewed all other churches and creeds.
The churches were all wrong, their creeds an abomin-
ation, and their teachers and professors all corrupt.
20 THE DOCTRINES AND DOGMAS OF MOBMONISM
Surely, according to ** Joseph the Prophet," the world
was in a most deplorable condition.
Three years later Joseph had another interview
which lasted all night, but this time it was the angel
Moroni who appeared. The angel told Joseph that
" God had a work for him to perform " — that ** there
was a book deposited, written upon gold plates, giving
an account of the former inhabitants of this conti-
nent"— and that deposited with these plates were *'two
stones in silver bows," by means of which the book
must be translated. (See TuUidge's History-, pages
9 and 10.)
Here follows an interval of just four years to a day.
During this time eToseph was seemingly on very inti-
mate terms with the angel Moroni — said angel being
none other than the departed spirit of the prophet
Moroni, who wrote the closing book of the Book of
Mormon, and who *'hid up unto the Lord" the plates
containing the record of his people.
(See Book of Mormon, chapter 4, page *532.)
Remembering exactly where he had *' hid up " these
plates, he of course experienced no diflSculty in direct-
ing Joseph to the very spot where he had concealed
them over 1400 years before. After four years of
careful training under the tutelage of Moroni, Joseph
was permitted to take the treasure from its long con-
cealment and begin the translation of the sacred
record by means of the *'two stones set in a silver
bow," otherwise known as the " Urim and Thum-
*NoTB. — The copy of the Book of Mormon from which I quote is
known as the "Palmyra edition," the first ever printed, and the
paere number will not, therefore, agree with subsequent editions, but
book and chapter I think are the same.
CHAPTER II.
OLIVER COWDERY.
Martin Harris and the stolen manuscript — Oliver Cowdery— His
part in the work— Church organized— The Spaulding Romance-
Deposited in Oberlin Library— Old theory abandoned— Sidney
Rigdon not one of the originators — Book of Mormon, its pur-
port—The American Bible— Apostles chosen— The First Presi-
dency— The Patriarch — Other oflQcers — Mormon intolerance —
Doctrines of the Church.
About this time an individual appeared upon the
scene who performed a very conspicuous and import-
ant part in the development of the Mormon scheme, jl^
This man was Oliver Cowdery, a gentleman of con-^^^^^^^^
siderable scholastic polish. GnWO/v/
He made the acquaintance of Joseph Smith some " —
time after he had commenced the pretended trans- ^ ^
lation of the plates, assisted by one Martin Harris, a^/K^M
farmer of some means, who had become interested in "21^1?
the story concerning the angel and the plates. Harris
wrote for Joseph till they had produced one hundred .
and sixteen pages of manuscript, which Harris was J
permitted to take with him to his home. This MS., ^ hA/M^
it is charged, was stolen from Harris by an enemy, — 4-
supposed to be his wife. This so interrupted the
work of translation that no further work was done ^wtvv»
till Oliver Cowdery made the acquaintance of the^/L.^
young prophet, when the work was commenced anew. H
**Two days after the arrival of Mr. Cowdery,"
says Joseph, *' I commenced to translate the Book of
Mormon, and he commenced to write for me, which
having continued for some time, I inquired of the
(21)
23 THE DOCTRINES AND DOGMAS OF MOBMONISM
Lord through the Urim and Thummim^ and obtainea
the following revelation." (Tullidge's History, page
35).
Then follows a lengthy revelation, from which is
excerpted the following:
*' Behold, thou art Oliver, and I have spoken unto
thee because of thy desire; therefore treasure up
these words in thy heart. . . . And behold, I
grant unto you a gift, if you desire it of me, to trans-
late even as my servant Joseph." (Ibid, pages 36
and 37).
I thus particularly refer to the circumstance of
Oliver Cowdery's association with Joseph Smith in
the very rise of Mormonism, for the purpose of cor-
recting an error which for some unaccountable
reason has become well-nigh universal. Except by
those acquainted with the facts connected with the
early stages of its development, it is generall}'
believed that Sidney Rigdon was the chief abettor of
Joseph Smith in concocting the Mormon scheme.
The usual debater undertakes to trace the Book of
Mormon to the Spaulding romance through Sidney
Rigdon.
Nothing can be more erroneous, and it will lead to
almost certain defeat. The well-informed advocate
of Mormonism wants no better amusement than to
vanquish an opponent in discussion who takes this
ground. The facts are all opposed to this view, and
the defenders of the Mormon dogma have the facts
well in hand. I speak from experience.
As a matter of fact, Sidney Rigdon was an earnest
and able advocate of the Reformation contempora-
neously with Alexander Campbell, and pastor of a
church at Mentor, Ohio, at the very time Joseph
THE DOCTRINES AND DOGMAS OF MORMONISM 23
Smith and Oliver Cowdery were propagating Mor- ^^^
monism in New York and Pennsylvania. Sidney Rig-^C^^^
don had never heard a Mormon sermon, nor had he^^j^^J^
ever seen a copy of the Book of Mormon till he was - ;-
presented with one by Oliver Cowdery and Parley
P. Pratt in the fall of 1830. It is an historical fact
that Mr. Rigdon became a convert to the new religion
through the preaching ^of these gentlemen during the
visit referred to above.
Mr. Rigdon's large influence and pursuasive elo-
quence carried with him a great number of his admir-
ers in that section of Ohio, which unquestionably
gave the first decided impetus to the Mormon delu-
sion. An eloquent speaker, and a gentleman of
more than ordinary attainments, he soon became a
recognized power in the propagation of the new
faith.
Success of the efforts put forth in this section of
Ohio was doubtless the prime cause of the settle-
ment at Kirtland a short time afterwards, and which
in its turn led to the building of the Kirtland temple.
In order to the successful refutation of the Mor-
mon dogma it is not at all necessary to connect Sid-
ney Rigdon with Joseph Smith in its inception. In
fact, such a course will almost certainly result in
failure; and the principal reason why it will fail is
because it is not true. Truth is always better than
error, and is much more easily maintained.
THE SPAULDING ROMANCE.
In this connection it may be well to remark that
another error, closely allied to the above, and co-ex-
tensive with it, is that which relates to what is popu-
24 THE DOCTRINES AND DOGMAS OF MORMONISM
larly known as the Solomon Spaulding romance, out
of which, it has been uniformly urged, the Book of
Mormon was concocted by Joseph Smith and Sidney
Rigdon. If it be true that the Book of Mormon is
nothing more than a revamped edition of the old
Spaulding romance, then it follows that the former
must possess at least a few of the characteristics of
the latter. Necessarily there would be a similarity in
design, or a correspondence between the names,
neither of which is true.
The long-lost Spaulding story has at last been
unearthed, and is now on deposit in the library of
Oberlin College at Oberlin, Ohio, and may be exam-
ined by au3'one who may take the pains to call on
President Fairchild, of that institution.
In a letter to Joseph Smith, of Lamoni, Iowa,
dated at Honolulu, Sandwich Islands, March 28, 1885,
Mr. L. L. Rice, in whose possession the original
Spaulding story had been resting for forty-four years
—from 1839 to 1885— says :
'* There is no identity of names, of persons or
places, and there is no similarity of style between
them. ... I should as soon think the book of
Revelation was written by the author of * Don Quix-
ote,' as that the writer of this manuscript was the
author of the Book of Mormon."
The writer has examined a certified copy of this
remarkable document, and to say he was surprised is
to express it moderately. Instead of exhibiting the
qualities of a scholarly mind, as we had been led to
believe it would do, quite to the contrary, it bears
every mark of ignorance and illiteracy, and is evi-
dently the product of a mind far below the average,
even in the ordinary affairs of life. A twelve-year-old
THE DOCTRINES AND DOGMAS OF MOBMONISM 25
l5oy in any of our common schools can tell a better
^tory and couch it in far better English. The
\] Spaulding story is a failure. Do not attempt to rely
upon it — it will let you down.
The entire theory connecting Sidney Rigdon and
the Spaulding romance with Joseph Smith in origi-
nating the Book of Mormon must be abandoned.
We have something better. All Mormon history and
biography agree in connecting Oliver Cowdery, a man
the equal of Sidney Rigdon in point of scholastic
attainments and personal polish, directly with Joseph
Smith in every stage of the development of Mormon-
ism, pj)
It was Oliver Cowdery — not Sidney Rigdon — who (yttHr
.assisted in the so-called translation of the plates. I^ /^ ^
was he who helped to prepare the book for the press; ^w"*^
and he it was, doubtless, who expected to share the jL-*.
profits arising from its sale.* It was Cowdery, not^^ '
Rigdon, who was in the woods with Smith when the \^Km
angel — ^John the Baptist — is said to have laid his ...^
hands upon their heads and ordained them to what
they call *'the Aaronic Priesthood." It was Oliver
Cowdery who was the first to receive baptism at the
liands of Joseph Smith, and who in turn baptized the
prophet. It was Oliver Cowdery who ordained
Joseph Smith by the '' laying on of hands," to be the
*' first elder of the church," and who in turn
ordained Oliver to be the ** second elder of the
church;" and it was Oliver Cowdery who assisted
'Joseph in the organization of the church at Seneca, /f
Fayette Co., N. Y., April 6, 1830.
In order to verify the above statement of facts, the
reader is referred to Tullidge's History, pages 35, 43,
44, 75 and 77. But no intelligent Latter Day Saint
26 THE DOCTRINES AND DOGMAS OF MORMONISM
will deny these statements. Thus it will be seen that
Sidney Kigdon had absolutely nothing to do with
originating Mormonisni.
THE FOUXDATION.
That the whole Mormon superstructure is founded
upon the Book of Mormon, no one will perhaps
attempt to deny. If that book is true^ then th(^
authority of the Mormon Church is established
beyond the possibility of reasonable doubt. But if it
is false, then Mormonism may justly be branded as
the most stupendous fraud of the ages, and its advo-
cates are left without even the shadow of truth upon
which to base their claim to divine authority.
The divine authenticity of the Book of Mormon
must, therefore, be sustained by the testimony of
competent witnesses, pr Mormonism is a failure.
Can its claims be sustained by the evidence offered in
its support? If not, then the book and the system
built upon its claim to be a divine revelation must go
down together. In order to properly test the claims
of the book we must first understand just what these
claims are.
THE PURPORT OF THE BOOK OF MORMON.
The Book of Mormon is represented to contain a
detailed account of three separate colonies which set-
tled upon the great American Continent, the first
coming from the tower of Babel, the other two from
Jerusalem. The most important of these was that
led by one Lehi, and with which the Book of Mor-
mon principally deals.
This Lehi, a prophet, left Jerusalem, according to
THE DOCTRINES AND DOGMAS OF MOBMONISM 27
the narrative, "in the commencement of the first
year of the reign of Zedekiah, king of Judah" (B. of
M., page 1), in the year 600, B. C.
It describes the wanderings of the little band
through the wilderness on foot till they reached the
borders of the Red Sea, and their sojourn upon the
banks of a large stream, which flows into the Red
Sea. From this point they traveled in a south-south-
easterly direction, till finally they came to the sea
called "Ireantum."
Here they build a ship, and, under the direction of
the self-appointed Nephi, the youngest of four
brothers, sail for the ''promised land;" but where
the promised land was located, or in what direction,
the record does not inform us.
The book relates circumstantially the wanderings
of the colony in the great wilderness in the promised
land, till they finally settle somewhere in the interior.
Dissension finally arises, and Nephi, with his two
younger brothers, Jacob and Joseph, separated from
their elder brethren, Laman, Lemuel and Sam.
Henceforth they were two separate peoples, known
as "Nephites" and "Lamanites." The book gives a
very full account of the numerous wars and conten-
tions between the two races, till the Nephites became
extinct, in the year A. D. 420, leaving the entire Con-
tinent in possession of the Lamanites, from whom
our American Indians are said to be descended.
Instead of keeping their records on papyrus, as did
the Hebrews in every age, they were written on
"plates of brass," and in the Egyptian, instead of
the Hehreio language. This is a very important
point, and should be borne in mind.
28 THE DOCTRINES AND DOGMAS 03 MORMONISM
IV
For a more extended account the reader is referred
o Tullidge's History, pages 45-64.
The Book of Mormon, professedly written by a
succession of prophets, stands to the inhabitants of
Ancient America in the same relation that the Bible
sustains to the Israelites. It is in fact the American
Bible. The validity of this remarkable claim will be
thoroughly examined under the proper head.
APOSTLES CHOSEN.
Having thus briefly sketched the rise of the Mor-
mon hierarchy, let us now proceed to notice the dif-
ferent stages of its development. When first organ-
ized the church consisted of but six members. The
new doctrine rapidly spread into the neighboring
States, and among the accessions to the new church
were such men as Sidney Rigdon, Parley P. Pratt,
Brigham Young, Orson Pratt, Heber C. Kimball,
Orson Hyde and others.
It now became necessary, in the opinion of this
modern seer, to effect a more complete organization
of the church. Joseph, having conceived the idea of
an apostolic church, received a "revelation" appoint-
ing three men who were to choose the twelve apostles
for the church of the new dispensation.
At a meeting called for the purpose at Kirtland,
O., Feb. 14, 1835, the *' Twelve" were chosen in the
following manner:
*'The three witnesses [to the Book of Mormon],
namely, Oliver Cowdery, David Whitmer and Martin
Harris, united in prayer; they were then blessed by
the laying on of the hands of the Presidency, and then
proceeded to make choice of the Twelve." (Tul-
lidge's History, page 150.)
THE DOCTRINES AND DOGMAS OF MORMONISM 29
On page 154 of the same work, in giving the apos-
tolic charge, Oliver Cowdery says :
"Have you desired this ministry with all your
hearts? If you have desired it, you are called of
God, not of man, to go into all the world.''
Continuing this charge to these apostles, Mr. Cow-
dery says :
*' Remember, you are not to go to other nations till
you receive your endowment. Tarry in Kirtlaiid
until you are endowed with power from on high."
(Ibid, page 157.)
We cite the above in order to call attention to the
marked difference between the Lord's method of
calling twelve apostles and that employed by Joseph
Smith, and shall give special attention to it in the
proper place.
THE FIRST PRESIDENCY.
Not only was there a ** quorum" of twelve apos-
tles, but another ** quorum" of vastly more impor-
tance was called into existence, known as the "First
Presidency."
This body of dignitaries is a triumvirate, consisting
of a '* chief apostle and high priest, with two asso-
ciate counselors." This is the highest official execu-
tive body in the church.
There is also another triumvirate of lower grade,
composed of the "Presiding Bishop" and his two
counselors. The Bishop has charge of the finances
of the church, and should be a literal descendant of
Aaron. But in the event that such descendant can
not be found, a person of some other lineage may be
chosen, as shown in Joseph's " revelation on priest-
hood," as follows:
30 THE DOCTRIXES AXD DOGMAS OF JJOEMOXIS:^
" The bishoprick is the presidencj' of this [Aaronic]
priesthood, and holds the keys of authority of the
same. No man has a legal right to this office, to hold
the ke3S of this priesthood, except he be a literal
descendant of Aaron. 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 ivhen no literal descendant of Aaron can he
foundJ''' (Tullidge's History, page 217; also Doctrine
and Covenants, Sec. 68, Par. 2, page 199.) The
italics are mine.
But you may ask, How is it possible at this late day
to determine this difficult question of Aaronic
lineage?
To ordinary mortals this would, I confess, prove an
insurmountable barrier; but Joseph was a man of
resources, and this matter of lineal descent was a
trifling affair. You must bear in mind the fact that
Joseph was in possession of that magical *' TJrim and
TJiummim,^^ by means of which he had access to the
fountains of all knowledge. Appealing to this, the
question was soon settled. A Patriarch must be
appointed whose duty and privilege it shall be to
determine the lineage, not only of the man whose
privilege it is to *' hold the keys of this priesthood,"
but of any and every man who may be curious to
know from just which of the twelve patriarchs of old
he might be descended.
THE PATRIARCH ANOINTED.
Accordingly **my servant Joseph Smith, Sen.,"
was duly consecrated to the patriarchate of the
church. The particulars of this unprecedented trans-
action are given by TuUidge, as follows:
THE DOCTRINES AND DOGMAS OF MOEMOXISM 31
'* The interesting episode of anointing and blessing
the first patriarch of the church, with the marvelous
manifestations which then occurred, is spoken of by
Joseph as follows:
"We then laid our hands upon our aged father
Smith, and invoked the blessings of heaven. I then
anointed his head with the consecrated oil, and sealed
many blessings upon him. The presidency then in
turn laid their hands upon his head, beginning at the
eldest, until they had all laid their hands upon him,
and pronounced such blessings upon his head as the
Lord put into their hearts, — all blessing him to be
our Patriarch, to anoint our heads, and attend to all
duties that pertain to his office." (Tullidge's His-
tory, page 161.)
This remarkable ceremony took place in the unfin-
ished temple at Kirtland, Ohio, Jan. 21, 1836.
On Feb. 28, 1835, two weeks after the twelve apos-
tles were chosen, and at the same place, *' The Apos-
tles of the Seventies " were in part called and
ordained. (Ibid, page 160.)
OTHER . OFFICERS.
Then follows the *' Quorum of High Priests," the
bishop and his '* two associate counselors," elders,
** priests," teachers and deacons. As completed, the
organization stands thus:
1. The First Presidency; 2. The Patriarch; 3.
Twelve Apostles; 4. Seventies; 5. High Priests;
6. Bishops; 7. Elders; 8. Priests; 9. Teachers;
10. Deacons.
The above officers are named in the order of their
importance, and comprise the entire official force of
the Mormon Church. No church organization short
32 THE DOCTRINES AM) DOGMAS OF MORMONISM
of this will pass muster with any Latter Day Saint as.
the Church of Christ. Wm. H. Kelley, one of the
twelve apostles of the *' Reorganized Church of Jesus.
Christ of Latter Day Saints,'* in his work entitled
** Presidency and Priesthood," after an exhaustive
argument to prove the above organization to be
strictly Biblical (see p. 83), clinches his argument
with the following:
"After having made diligent search among all the
societies and organizations extant, with your guide
[the Bible] in hand, where do you find amidst them
all, my friend and reader, an institution in exact
accord with the pattern of Christ's Church? Ah,
echo answers. Where?
Yet one established according to this plan is all
that God has ever deigned to acknowledge as his.
What will you do? Throw away your guide, and join,
the daughters of the old mother, or some institution
of men? You cannot afford to do this." (Presi-
dency and Priesthood, pages 188 and 189.)
Again :
" Tired and discouraged, perhaps, you are ready to-
exclaim: With guide in hand, I have surveyed the
whole of Christendom, and I have failed to find an
organization in harmony with it, or anything approxi-
mating it. I want to be saved! I must join some-
thing or I am lost! Hold, sir! The daughters of
* Mystery, Babylon * cannot save you ; neither any
institution of man." (Ibid, pages 190 and 191.)
In the foregoing extracts we have the very essence
and spirit of the Mormon theology.
The sentiment is that expressed by Joseph Smith,
and is entertained by every branch and faction of the
Mormon Church in every part of the world. It is the
THE DOCTRINES AND DOGMAS OF MOBMONISM 33
spirit by whicli its ministry is controlled, although for
prudential reasons they do not always declare it so
plainly and bluntly as does Mr. Kelley.
Of all religions extant to-day, Mormonism is the
most exclusive and intolerant. How unlike the
religion founded by Christ ! How unlike the spirit of
Mormon intolerance was that which characterized the
teachings of the world's great Law-giver! He could
say: ** He that is not against us is for us,'' but
Joseph Smith says, substantially, that "We are
against every man and every church, because they are
all wrong ; their creeds are an abomination^ and their
teachers all corrupt. ^^
Among ecclesiastical bodies the Mormon Church is
the Ishmael of the nineteenth century. Its hand is
against every man and every church. It tolerates
nothing which is not purely Mormon in its origin and
tendencies.
THE DOCTRINES OF THE CHURCH.
The doctrines of Mormonism are characterized by
peculiarities as remarkable as they are, in many
respects, erroneous. Briefly stated, they are as
follows :
*'(!) Faith in God. (2) Faith in Jesus Christ.
(3) In the Holy Ghost. (4) Belief in the doctrine
of repentance. (5) In baptism. (6) In the laying
on of hands. (7) In the resurrection of the dead.
(8) Eternal judgment. (9) The Lord's Supper.
(10) The washing of feet. These, together with
. . . . the endowment of the Holy Ghost as realized
and enjoyed in the testimony of Jesus, — such as faith,
wisdom, knowledge, dreams, prophecies, tongues,
34 THE DOCTRINES AXJ) DOGMAS OF MORMOmSM
interpretation of tongues, visions, healings,'* etc. —
(Presidency and Priesthood, pages 83 and 84).
Mr. Kelley might have included in the above three
Other points of doctrine, peculiarly Mormon, and
without which the list is by do means complete,
namely: the ** law of tithing," the ** gathering of the
saints," and ** baptism for the dead."
Having presented w^hat may fairly be termed the
groundwork of Mormonism, I shall now proceed to a
careful examination of the material entering into
both its foundation and superstructure. The laws of
construction require us to begin at the foundation and
build upward; but, quite to the contrary, if we under-
take to tear down and remove a useless and danger-
ous structure, we usually begin at the top and work
downward; and as the w^ork in hand is destructive
rather than constructive, we shall adopt the latter
method.
CHAPTER III.
THE MORMON HOUSE — ITS INTERIOR GARNISHMENT.
TThe Mormou House — Its iutemal garnishment — Visions, dreams,
etc.— All deceptive— Spiritual gifts — Were they to be perpetuated?
— Mormonism affirms — It must prove — The apostolic commission
— Its obligations perpetual— The signs promised were limited —
The church perpetuated — Gates of hell shall not prevail against it.
The Latter Day Saints have constructed what they
are pleased to call a *' spiritual house/' whose foun-
dation is in fact the Book of Mormon, and whose
essential frame-work is the various officials, from the
"First Presidency" down to the deacon — with "spir-
itual gifts" for its internal garnishment. The advo-
cates of Mormonism confidently assure us that this
very remarkable structure is in perfect accord with
the pattern left by the great Architect over eighteen
centuries ago.
When an architect submits the plan for a building
of specific dimensions, he usually submits therewith
specifications setting forth the kind of materials to be
used in its construction.
The quality of the materials of which the building
is constructed is of as much importance as that the
structure shall be of the required dimensions. A fail-
ure in this regard would be as fatal to the builder as
if he had changed the style of architecture, or the
dimensions of the building. It must likewise be borne
in mind that the interior construction and finish are
of as much importance as any other part of the work.
(C5)
36 THE DOCTRINES AND DOGMAS OF MORMONISM
To the casual observer the edifice may have a ver^^
imposing appearance, but when examined by an expert
and compared with the plans and specifications, it
may be found woefully wanting in many important
particulars as to both foundation and superstructure^
And so it is with the spiritual house called the church.
The important question, then, for us to consider is
this: Does the Mormon structure fill the bill? Does
it strictly accord with the plans and specifications?
We shall see.
The edifice must be constructed in every particular
exactly according to the divine plan. Its interior
adornments must be of the hind and of the quality
called for in the contract, or it will not be accepted.
Reader, did you ever carefully inspect the interior
of this unique specimen of spiritual architecture? If
not, just take a little stroll with me through its
spacious corridors and numerous apartments. Re-
markable as it may appear, this building has but one
door — BAPTISM — and you can enter by no other. This
admits 3'ou to the main hall. Here on the right is a
room called *' wisdom." It contains a few pieces of
bric-a-brac — somewhat attractive, but of very little
practical value. The next one we enter has the word
**k:^owledge " written over the entrance. Upon
entering this room you are conscious of a keen sense
of disappointment. While the walls are hung with
a few fairly good productions, the larger portion of
the specimens exhibited are of inferior grade.
The first room on the left, here, is denominated
"DREA3IS." This apartment is delightful. At once
upon entering it you are carried away into that bliss-
ful fairy-land, where all is quiet and peace, and where
nothing is impossible. Dream on! dream on! How
THE DOCTRINES AND DOGMAS OF MOBMONISM 37
delightfully realistic! Never aroused from this bliss-
ful slumber, you would never know sorrow — would
never weep. But ah! *'life is real, life is earnest,"
and sooner or later we must face its stern realities and
taste the bitter as well as the sweet.
Here is another large room furnished almost exactly
like that we have just left — ** visions." The effect
may be pleasing, but O, how delusive! Nothing sub-
stantial— nothing real about it all. **A11 is vanity
and vexation of spirit." But here is another —
** SPIRITUAL GIFTS." Perhaps this will be more satis-
factory. It is said to be the exact duplicate of one
of the most marvelously beautiful apartments in a
very ancient building, designed by the most skillful
architect the world ever knew. But, alas! when you
come to examine its furnishings the heart is faint
with disappointment. You had every reason to
expect, from representations made to you before
entering, that every article in this room would be of
purest gold of the most dazzling brightness. But
on applying every known test — the most potent of
which is experience — you turn away in sorrow and
disgust. Instead of pure gold, you find the merest
dross. Instead of the divine luster, you find only the
tarnishment and rust pertaining to things earthly and
impure. Disappointment meets you at every turn,
and with bowed head and sad heart you seek the near-
est exit, and make your way out into heaven's bright,
refreshing sunlight, to seek relief from the disap-
pointment and gloom which had overwhelmed you like
a flood because of falsehood and deception.
SIGNS, OR SPIRITUAL GIFTS.
Covet earnestly the best gifts." (1 Cor. 12: 31).
38 THE DOCTRINES AND DOGMAS OF MORMONISM
This injunction of the apostle is regarded by Latter
Day Saints as being equivalent to a divine promise
to perpetuate the miraculous gifts of the Holy Spirit
to every age of the world, and that Christians may,
therefore, prophesy in the sense of foretelling impor-
tant events, speak in unknown tongues, interpret
tongues, see visions, heal the sick, etc., as in the days
of Christ and the apostles. But the Scripture upon
which they chiefly rely to prove this position is the
following:
*' Go ye into all the world and preach the gospel to
every creature. He that believeth and is baptized
shall be saved, but he that believeth not shall be
damned. And these signs shall follow them that
believe. In my name shall they cast out devils; they
shall speak with new tongues; they shall take up ser-
pents; and if they drink any deadly thing, it shall not
hurt them ; they shall lay hands on the sick, and they
shall recover." (Mark 16: 15-18).
It is the boast of Latter Day Saints that no man
living can possibly disprove or in any way invalidate
their claim upon this point. In the first place the
burden of proof lies with them. They affirm the per-
petuity of these miraculous powers, while we simply
deny. The man who affirms must prove what he
affirms. It is entirely sufficient to meet an affirmative
proposition with a bare denial. When affirmative
evidence has been introduced, the negative may offer
such evidence in rebuttal as may be deemed necessary.
Thus it will be seen that we are under no obligation
to disprove any affirmative proposition.
In this issue Mormonism has affirmed something,
and has offered testimony to prove it — is in fact the
plaintiff in an action before the civilized world, and.
THE DOCTRINES AND DOGMAS OF MORMONISM 39
asks for judgment on the ground that the testimony
of its witnesses sustains the allegation. Their peti-
tion sets up a claim that certain jewels — spiritual
gifts — at one time in the possession of a woman of
great distinction — the Church of Christ — rightfully
belong to said plaintiff — the Mormon Church. St.
Mark is the chief witness. He was likewise one of
the executors of the will under whose provision the
jewels were bequeathed to the woman. Now, does
the testimony of Mark declare that these jewels were
to be transmitted and delivered to persons claiming
to be the legal heirs of said woman, who lived more
than seventeen centuries after her death? Whether
it does or not a careful examination of the testimony
will determine.
With this text, as with nearly all others relied upon
to establish the claims of Mormonism, the question is
purely one of exegesis. While I am by no means vain
enough to imagine that we shall be able to finally and
forever settle this disputed question, yet I do indulge
the belief that we shall be able to show the Mormon
exegesis to be erroneous, and hence incompetent to
sustain their contention.
Let us now proceed to carefully analyze the terms
of the commission quoted from Mark's testimony,
and note the result.
*' Go ye into all the world."
Who go into all the world? The disciples — the
eleven. No one else is addressed, and hence, no one
else is included. This seems conclusive.
''Go ye.'' Go where? ''Into all the world.''
Does this mean the disciples thus addressed-7-the
eleven — were to go into every inhabited portion of
the globe? Certainly not, for their labors were con-
40 THE DOCTRINES AND DOGMAS OF MORMONISM
fined almost exclusively to a small portion of south-
western Asia and that portion of continental Europe
bordering on the Mediterranean Sea.
"Go ye and preach." Preach what? The Gospel.
Go when? *' After Pentecost, and continue to
preach the Gospel during your natural lives.'* This
was all they could do.
Go to whom? ** To every creature within your
reach." What shall be the result? '*He who hears
you, and receives the message which you declare, shall
be saved. But he who hears you, and believes not
the Gospel which you teach, shall be damned."
So far we find nothing in the language of Mark to
indicate that the promised " signs " were to extend to
future ages; but on the contrary they were clearly
intended as a necessary means to a desired end, and
that end was the estahlishment of the church of Christ
among the nations of the earth.
*' And these signs shall follow."
Here is a promise; but to whom does it extend?
Are there no limitations? Let us see. ** And these
signs shall follow them that believe,'^ Follow them
that believe what? Why, the Gospel, to be sure.
"And these signs shall follow them that believe the
Gospel?" Preached by whom? Why, by the disci-
ples, of course, for none others were authorized.
Analyzed, the proposition stands thus: "And these
signs shall follow them that believe the Gospel
preached by the disciples." Just that, and nothing
more, is affirmed.
This analysis shows most conclusively that the
promise of miraculous powers was limited to the life-
time of the first disciples — the eleven, and those upon
whom they had laid their hands. No amount of
THE DOCTBINES AND DOGMAS OF MOBMONISM 41
.sophistry and false reasoning is competent to show
that the promises contained in the apostolic commis-
sion were ever intended to extend beyond the lifetime
of the apostles.
While the Great Commission to preach the Gospel
and administer its ordinances was general, extending,
under proper conditions, to every age and every
nation under the heavens, the " signs,'' or miraculous
gifts of the Holy Spirit, were confined, as we have
already shown, to the times of the apostles. While
these miraculous powers were limited to the apostolic
age, the obligation to ** preach the Gospel to every
creature," along with the ** conditions upon which
sinners are accepted under the Gospel," as provided
in the commission, was made perpetual.
And right here is where the Saints make another
serious, I might say fatal, blunder. They insist, with
characteristic pertinacity, that the commission was a
document wholly temporary in its character, while
the ** signs" were intended to be perpetual. It
seems to me that any reasonable person, unbiased by
preconceived opinion and fundamental error, ought,
at a glance, to see the absurdity and unscripturalness
of this position. If authority to preach the Gospel
ceased with the apostles, then most certainly the
Church of Christ must cease to exist as soon as the
persons composing it at the time of the death of the
last apostle were all dead; and if this be true, then
what becomes of the declaration of Christ: **Upon
this rock I will build my church, and the gates of hell
shall not prevail against itT^ (Matt. 16:18).
In order that the " gates of hell " — the powers of
darkness — should not prevail against the Churcili of
Christ, authority to minister in Gospel ordinances
42 THE DOCTRII^S AND DOGMAS OF MORMONISM
must he perpetuated. As the apostles could not them-
selves personally deliver the divine message, com-
mitted to them in the Great Commission, to all peo-
ple, they very wisely, and doubtless by the command
of God, set apart other faithful men to the work, and
clothed them with authority to preach the Gospel
and baptize penitent believers into the name of Jesus
Christ. That such ministers — elders, or bishops,
deacons and evangelists — were ordained by the apos-
tles is perfectly clear, as the following shows:
** And from Miletus he sent to Ephesus, and called
the elders of the church, . . . And now, behold, I
know that ye all, among whom I have gone preaching
the kingdom of God, shall see my face no more. . .
Take heed therefore unto yourselves, and to all
the flock, over which the Holy Ghost hath made you
overseers, to feed the church of God, which he hath
purchased with his own blood." (Acts 20:17, 25, 28).
*' And when they had ordained them elders in every
church, and had prayed with fasting, they com-
mended them to the Lord, on whom they believed."
(Acts 14:23).
For this cause left I thee in Crete, that thou
shouldest set in order the things that are wanting,
and ordain elders in every city, as I had appointed
thee. . . . For a bishop [elder] must be blame-
less, as the steward of God, . . . holding fast
the faithful word as he hath been taught, that he
may be able by sound doctrine both to exhort and to
convince the gainsayers." (Titus 1:5, 7, 9).
To Timothy Paul says:
**This is a true saying, If a man desire the office of
a bishop [or elder], he desireth a good work. A
bishop then must be blameless, the husband of one
THE DOCTRINES AND DOGMAS OF MOBMONISM 43
wife, vigilant, sober, of good behavior, given to hos-
pitality, apt to teach. For if a man know not how to
rule his own house, how shall he take care of the
church of God?'' (1 Tim. 3:1, 2, 5).
Continuing, the apostle gives the following instruc-
tions concerning deacons :
''Likewise must the deacons be grave, not double-
tongued, not given to much wine, not greedy of filthy
lucre. . . . And let these also be proved; then
let them use the office of a deacon, being found
blameless." (1 Tim. 3:8, 10).
** And the saying pleased the whole multitude: and
they [the congregation] chose Stephen, a man full of
faith and of the Holy Ghost, and Philip, and Procho-
rus, and Nicanor, and Timon, and Parmenas, and
Nicolas, a proselyte of Antioch; whom they set before
the apostles: and when they had prayed, they laid
their hands on them." (Acts 6:5, 6).
Two of these deacons (as the seven are gener-
ally conceded to have been), Stephen and Philip,
afterwards became very prominent evangelists, ren-
dering great service to the church.
"And Stephen, full of faith and power, did great
wonders and miracles among the people." (Acts 6:8.
See also chapters 7 and 8).
Besides the elders and deacons of the church, there
were also men known as evangelists (see-Eph. 4:11),
whose duties correspond very nearly to those of the
apostles, even performing great miracles, as in the
cases of Stephen and Philip. These men were often
co-laborers with the apostles, and were very efficient
ministers of Christ.
Of this class may be mentioned such men as John
Mark the traveling companion of Paul and Barna-
44 THE DOCTRINES AND DOGMAS OF MOBMONISM
bas (Acts 12:25; 15:37); Luke, the evangelist and
"beloved physician," who also traveled with Paul
(Acts 16:12; 20:5; Col. 4:14; 2 Tim 4:11).
Along with these may also be mentioned Timothy,
Titus, Barnabas, Judas and Silas (Acts 15:22), and
many others.
These men 4)ossessed authority to preach, baptize,
set in order the churches, ordain other 7nijiisters, and
perform any and all duties pertaining to the Chris-
tian ministry in order to the perpetuation of the
Church of Christ.
Thus it will be seen that this whole question
depends upon '* the statutes in such cases made and
provided;'' and as no divine statute can be found
which provides for the establishment and perpetuation
of the apostolic office, and for the continuation of
miracles beyond the time of the apostles, we may,
therefore, very justly conclude that no such thing was
ever intended.
As the divine code makes no provision for perpet-
uating the apostolic office in the church, or for the
extension of miraculous powers beyond their time, if
any such powers be claimed in this age by people pre-
tending to be divinely commissioned, that claim must
be supported by the same class of incontrovertible
evidence as that offered by the apostles of Christ.
Otherwise it*must be rejected.
CHAPTER IV.
CAST OUT DEVILS.
Casting out devils — The saints try it — Devils are obstinate — Epi-
lepsy and insanity — A modern instance — Great trial to the faitli-
ful — Unknown tongues not necessary — Conditions have changed—
An Unknown tongue impossible — A tongue and its interpretation
— Missionaries cannot speak in tongues — 1 Cor., twelfth chapter —
1 Cor., thirteenth chapter— Tongues shall cease and prophecies
fail — A rule— Gifts for Gentiles— Take up serpents.
**7?2 my name shall thpy cast out devils. ^^
Did any Mormon prophet, priest or king, ever cast
out a devil — a real, genuine, live devil? Of course
they will say, *'Yes, many of them." But who
among them has the ability to determine the presence
of a devil, if, indeed, there be such a thing to-day as
demoniacal possession? During my forty years of
experience and observation among Latter Day Saints,
I have never known a man among them, from Joseph
Smith down through the ranks of apostles, high
priest and Seventy — and I have personally known
them all — who could distinguish, if, indeed, such dis-
tinction in fact exists, between demoniacal possession
and epileptic fits. Epilepsy is usually regarded as
evidence 'prima facie of the presence of one or more
devils, and frequent efforts are made to cast them
out. In fact I confess to having, in connection with
others, undertaken the job myself; but his satanic
majesty was uniformly obstinate, and persistently
refused to be cast out; and so the unfortunate suf-
(45)
46 THE DOCTRINES AND DOGMAS OF MOBMONISM
ferer continued to have fits right along, just the same
as ever.
These latter day devils not infrequently manifest
their presence in the form of insanity, and I have
never yet known a single instance where this kind of
a *' devil" was cast out. Many such cases are now
being cared for in that modern and humane institu-
tion known as the asylum for the insane. A very
striking instance of this kind occurs to me which I
will relate, and I do so with all due deference to the
feelings of the unfortunate man's friends. It is per-
haps the most remarkable instance of the kind on
record, and this is my apology for presenting it.
David H. Smith, a posthumous son of Joseph
Smith, Jr., and brother of President Joseph Smith,
of Lamoni, Iowa, \vhen first I knew him, some thirty-
five years ago, was a young man of rare mental
endowments, with a brilliant future. A poet of no
mean ability, and regarded as the modern *' sweet
singer of Israel," he at once became the idol of the
Reorganized Church.
By "revelation" through his brother Joseph, he
was early called to a seat in the ** quorum of the First
Presidency." (See TuUidge's History, page 715.)
Shortly after his elevation to this exalted position, he
began to develop unmistakable signs of insanity.
These symptoms continued to grow more alarming,
notwithstanding the repeated administrations by
anointing and the laying on of hands.
The entire denomination, by appointment, at two
different times observed a day of fasting and prayer
especially for his recovery, but all to no purpose.
The unfortunate young man continued to grow worse,
till he was finally taken to the insane asylum at Elgin,
THE DOCTRINES AND DOGMAS OF MOBMONISM 47
111., where he has been kindly cared for during the
past eighteen or twenty years.
I hope to be pardoned for thus alluding to the cir-
cumstances of this sad case, as there is no intention
to wound the feelings of anyone. I refer to it
merely to show that when there is anything seriously
the matter, the laying on of hands to heal the sick is
a poor, miserable failure.
This case was a source of severe trial to the faith
of many, and no wonder. **If," they would reason,
"David was in reality called of God by revelation to
be Joseph's counselor, why would the Lord permit
him to become insane? — why can he not be healed?"
And it will be conceded that these are very pertinent
questions.
UNKNOWN TONGUES.
** They shall speak with new tongues,'*
The advocates of Mormonism maintain that the
**new tongues" here alluded to means unknown
tongues, and that such tongues are to constitute one
of the distinguishing characteristics of the Church of
Christ in every age. Does it follow that because
those under the ministry of the apostles could speak
in unknown tongues it is therefore necessary for
Christians to do so now? This question may be satis-
factorily determined by ascertaining whether there
exists any actual necessity for their presence in the
church to-day.
If the conditions are found to exist now that
'existed in the time of the apostles, then we may rea-
sonably conclude that the power to speak in unknown
tongues is as necessary now as then. But on the
<other hand, if conditions have changed^ — if conditions
48 THE DOCTRINES AND DOGMAS OF MORMONISM
which existed then do not exist to-day, then it will be-
just as reasonable to conclude that ** unknown
tongues, '* as a "spiritual gift,'' are wholly unneces-
sary in order to the accomplishment of the purposes
for which they were then intended. This brings us^
to inquire, Have the conditions changed f
To this question there can be but one answer, and
that is, Conditions have materially changed. At the
beginning of the Christian era the world lay en-
wrapped in the somber robes of ignorance and super-
stition. Educational facilities were confined to the
wealthy. There were no schools to which the com-
mon people had access. Languages of the neighbor-
ing nations were not taught in colleges and universi-
ties, and these unlettered Galileans were commanded
to preach the Gospel to every nation, kindred, tongue
and people. How could they do it? How could they
reach the people? was the burning question of the
times.
God had provided a means, and that means was
none other than "the gift of tongues'' (see 1 Cor.
12: 10), and the only possible means of accomplishing
the divine purpose.
But how is it to-day? Ignorance and superstition
have vanished before the advancing civilization of
the ages; colleges and universities flourish in every
civilized nation of the globe. In these institutions of
learning are taught every written language and tongue
employed by men. Besides this, the tongues and
dialects of perhaps every nation or tribe of earth are
understood and spoken. By this means, then, the
Gospel may now be preached to every nation and
tongue under the whole heavens. My Mormon
friends, have conditions changed? Honestly answer.
THE DOCTRINES AND DOGMAS OF MOBMONISM 49
and then decide as to whether *' tongues" are neces-
sary to-day.
Adequate means to the accomplishment of an end
is all that is necessary. More is superfluous, and may
prove a hindrance rather than a means of advancing
the end in view. To aid in preaching the Gospel to
peoples of foreign tongue was the prime object of this
divine gift. Wherever the end sought can be accom-
plished by the employment of ordinary means, the
extraordinary or supernatural becomes absolutely
unnecessary, and may therefore be dispensed with.
In this age of the world to speak in an unknown /\
tongue is simply impossible, for the very excellent jiiW
reason that an unknown tongue does not exist. Some- fj
body understands it, and in it can declare the saving /vOM/*u
power of the Gospel of Christ. With these undis-
puted and undisputable facts before him, what well-
informed man can still honestly declare that the gift
of unknown tongues is still necessary in order to
preach the Gospel to '* every creature?"
Every man, in order to teach, must be qualified;
and the principal qualification necessary to preach
the Gospel to every creature in apostolic times was
that pertaining to language — they must be able to
speak in the language, or tongue, of the people to
whom they were to go. Therefore the apostles were
commanded to "tarry at Jerusalem" until they
should be qualified by a special endowment with
"power from on high." Accordingly, they waited
till the day of Pentecost, when they received the
promised induement, and were able to speak in un-
known tongues.
On that memorable occasion there were assembled
"devout men out of every nation under heaven,"
4
50 THE DOCTRINES AND DOGMAS OF MORMONISM
namely: *'Parthians, and Medes, and Elamites, and
the dwellers in Mesopotamia, and in Judaea, and Cap-
padocia, in Pontus, and Asia, Phrygia, and Pam-
phylia, in Egypt, and in the parts of Libya about
Cyrene, and strangers of Rome, Jews and proselytes.*'
(Acts 2: 5, 9, 10).
Now, let it be remembered, these disciples were all
Galileans, and yet every man, it mattered not what
his nationality, heard the Gospel '* in his own lan-
guage, . . . in his own tongue" (verses 8 and 9).
No need for the disciples to assure these people that
they could speak in " unknow^n tongues," and no one
asked for proof. Here was an oral and ocular dem-
onstration of the fact — no possible chance for mis-
take or doubt here — the evidence was overwhelming
and conclusive. Unsought by the people and wholly
unexpected by them, evidence of a character abso-
lutely indisputable was offered by divine power.
Let Mormonism produce such evidence as this, and
the w^orld will bow in reverent acknowledgment of its
divine authority. But Mormonism never has pro-
duced, and, we maj^ safely say, it never can produce
such evidence.
It is not sufficient for some old woman or some
weak-minded man to arise in a congregation of
English-speaking people and deliver some strange
jargon and call it an unknown tongue to be "inter-
preted" by some other person equally weak or
unscrupulous. This will never do. Sensible people
want something better — something more convincing.
To illustrate the uncertainty of these ** tongues " and
*' interpretations," even among Latter Day Saints
themselves, I will relate an incident w^hich came
under my own observation.
THE DOCTRINES AND DOGMAS OF MORMONISM 51
At the Semi-Annual Conference of the Reorganized
Church, held at Galland's Grove, Shelby Co., Iowa,
Sept. 20, 1877, during an evening prayer service, *'the
gifts" were enjoyed to a remarkable degree, and a
sister (whose name is withheld for the reason that
she had been the fourth polygamous wife of Lyman
Wight, of Texas, one of Joseph Smith's apostles),
arose in the large audience and spoke in tongues. On
resuming her seat Elder Alfred Jackson gave the
*' interpretation." Upon resuming his seat, and after
a verse had been sung. Elder Ingvert Hansen arose
and said: "Brethren, if you will pray for me I will
try and give you the interpretation of Sister J.'s
tongue, for the Spirit says to me that Bro. Jackson
did not give it." Whereupon Bro. Hansen proceeded
to give the *' interpretation " of the *' tongue."
Comment is useless.
Now, to conclude on this point, 1 think I am per-
fectly safe in saying that no Mormon missionary,
foreign or otherwise, ever preached the Gospel to
congregations of foreign tongue, except as he had
first learned to speak such language or tongue. Hav-
ing sat, during a period of twenty-seven years, as a
member of general conferences, I am in a position to
know whereof I affirm.
Missionaries are always selected with reference to
their fitness for the work to be performed ; and to be
able to speak the language of the people to whom,
they are sent is always considered a necessary quali-
fication.
Hence, a Frenchman is sent to France, a German
to Germany, a Welshman to Wales, and so on.
English-speaking people have been sent to the Society
group and other islands of the Pacific, but in such
52 THE DOCTRINES AND DOGMAS OF MORMONISM
cases the speaker reaches the people through the
medium of an interpreter, and never through the
**gift of tongues."
These missionaries must learn the language of the
people, just as do the missionaries of other churches.
One of the missionaries, writing from Papeiti>
Tahiti, says:
** Mrs. Case did a good work in setting in order the
Sunday-school, following Sr. Devore's plan of carry-
ing on the work. She had a very great deal of writ-
ing to do on the Sunday-school books of questions
and answers, also about six weeks' work, making a
complete copy of the Tahitian English Dictionary.
I hope for the benefit of those who come to do labor
here that the good brethren who have taken away the
only copies of said hook obtainable, will remember to
please return them to the mission.^' — The Saints'
Herald, for Feb. 3, 1897, page 72.
If these people possess the same powers that were
conferred upon the apostles and primitive saints,
what need have they for a *' Tahitian English Dic-
tionary? " Why not reach these poor heathen in the
same ivay, if they have the *' same power," as did the
apostles? ^. e., speak to them in their own language.
Why consume precious time in learning the language
of the natives, when an old-fashioned apostolic
enduement is so easily attainable, and far more
effective in reaching the desired end?
The fact that these *' inspired " missionaries must
learn the language of the people to whom they are
sent is proof positive that they cannot speak in
unknown tongues. If these people would perform
what they so liberally advertise, it would inspire con-
fidence in their claim, and secure the respect and
TRE DOCTRINES AND DOGMAS OF MOBMONISM 53
esteem of an intelligent public, and assure their suc-
cess. But this they never have done, and this they
never can do.
Empty claims are empty things,
And empty heads oft make them ; —
Empty bubbles all they seem,—
The TRUTH will surely break them.
But I think I hear some faithful saint in objection
saying: "This cannot be true — the claim to divine
power is not all an empty dream; it is no illusive
phantasm, but real, and based upon a divine promise.
These signs shall follow them that believe. The
preaching of the Gospel, the signs that were to fol-
low, and the salvation of the believer, were all placed
upon the same footing, and where one ceases the
other must fail. The signs were to follow whenever
and wherever the Gospel is preached and obeyed."
Not so fast, please, my good brother. This is the
very question in controversy; and the correctness of
your position must be proved, not assumed. Before
such a claim can be accepted, it must be supported by
some clear, direct statement of Scripture, or by actual
and ocular demonstration. Can you produce such
testimony?
"Yes," continues the objector, "I think such a
statement may be found in PauFs first letter to the
church at Corinth. Let me read it for you:
" * Now concerning spiritual gifts, brethren, I would
not have you ignorant. Ye know that ye were Gen-
tiles, carried away unto these dumb idols, even as ye
were led. Wherefore I give you to understand, that
no man speaking by the Spirit of God calleth Jesus
accursed: and that no man can say that Jesus is the
Lord, but by the Holy Ghost. Now there are diversi-
54 THE DOCTRINES AIW DOGMAS OF MOBMONISM
ties of gifts, but the same Spirit. And there are
differences of administrations, but the same Lord,
And there are diversities of operations, but it is the
same God which worketh all in all. But the manifes-
tation of the Spirit is given to every man to profit
with all. For to one is given b}^ the Spirit the word
of wisdom ; to another the word of knowledge by the
same Spirit; to another faith by the same Spirit; to
another the gifts of healing by the same Spirit; to
another the working of miracles; to another proph-
ecy; to another discerning of spirits; to another
divers kinds of tongues; to another the interpreta-
tion of tongues: But all these worketh that one and
the selfsame Spirit, dividing to every man severally
as he will.' (1 Cor. 12:1-11).
"Here,'' continues our friend, "we have an apos-
tolic letter exhorting the Corinthians to be not igno-
rant concerning ' spiritual gifts ; ' and he shows
them that they must be charitable. In the 13th chap-
ter he informs them that they might have the gift of
prophecy, and be able by faith to remove mountains,
and yet be lost if they have not charity. He then
devotes the next chapter to giving them proper in-
structions with respect to the use of these gifts.
Beginning with this injunction Paul says:
"'Follow after charity, a/w;? desire spiritual gifts,'
(Chap. 14, verse 1.)
" Certainly the apostle would not have been so par-
ticular to give them this instruction had he not
intended these gifts to continue. Why would he
exhort them to desire spiritual gifts — to covet them
earnestly — if he knew they were to pass away? "
This seems' a perfectly honest, as well as a very per-
tinent question, and we shall try to answer it in the
THE DOCTRINES AND DOGMAS OF MORMONISM 55
same spirit of candor in which it is propounded; for
we desire the truth, the whole truth, and nothing but
the truth.
In order to correctly understand the Scriptures it is
important to observe four things, namely;
1. Who is speaking or writing;
2. To whom the language is addressed;
3. What the principal subject, and
4. What the environments.
With these points properly considered, we shall
find little difficulty in arriving at the exact truth. In
the case under consideration, 1. Paul is speaking;
2. The Corinthians are spoken to; 3. The ** spiritual
gifts" are spoken of, and 4. The environments detri-
mental to progress in Christian life.
The epistle is addressed to Gentile Christians — a
people who had but recently been converted from the
worship of " these dumb idols " (chapter 12: 2), and,
ignorant of the true God, they were constantly inclin-
ed, from force of old habits, to follow after their old
teachers, '* even as they had been led."
These facts may serve as a key to unlock the door
of mystery, and enable us to understand more clearly
the purport of the apostle's letter.
These Gentiles were weak and vacillating — were
mere children, in fact, and were in constant need of a
teacher. "These signs," primarily, were intended to
'* confirm the word" (see Mark 16: 20), and none
needed this confirmation more than the church at
Corinth. Hence Paul's letter of instruction and en-
couragement.
These miraculous powers seem to have been of
especial service in establishing the Gospel among the
Gentiles; as, for example, Cornelius and his household
56 THE DOCTRINES AND DOGMAS OF MORMONISM
" spake in tongues and magnified God " (Acts. 10 : 46).
These powers were conferred upon another Gentile
church — the Ephesian (Eph. 2: 11), by the laj^ng on
of Paul's hands, who " spake with tongues and
prophesied " (Acts 19:6). Also concerning the church
at E-ome Paul said: *'For I long to see you, that I
may impart unto you some spiritual gift, to the end
ye may be established.'^ (K-om. 1: 11).
From the above we learn two important facts :
1. The "spiritual gifts" were more particularly
bestowed upon the Gentile churches ; and
2. That the prime object was to establish them in
the ti-uth as it was revealed by Christ.
That these gifts of the Holy Spirit were intended to
continue with the church at Corinth till they had
reached mature manhood in Christ, there is little
room to doubt; and there is no intimation that they
ever ceased from among them until the church itself
became extinct. But because this is probably true, it
affords no guarantee for the assertion that they were
to be perpetuated.
But, quite to the contrary, the apostle informed the
church at Corinth that these miraculous gifts should
cease, as I shall now undertake to prove. He says:
*' But covet earnestly the best gifts; and yet shew I
unto you a more excellent way." (1 Cor. 12: 31).
The apostle at once proceeds to describe this *' more
excellent way" in the following forceful and most
beautiful manner :
** Though I speak with the tongues of men and of
angels, and have not charity, I am become as sound-
ing brass or a tinkling cymbal. And though I have
the gift of prophecy, and understand all mysteries,
and all knowledge; and though I have all faith, so
THE DOCTRINES AND DOGMAS OF MORMONISM 57
that I could remove mountains, and have not charity,
I am nothing.
*'And though I bestow all my goods to feed the
poor, and though 1 may give my body to be burned,
^nd have not charity, it profiteth me nothing.
** Charity suffereth long, and is kind; charity envi-
eth not; charity vaunteth not itself, is not puffed up,
doth not behave itself unseemly, seeketh not her own,
is not easily provoked, thinketh no evil; rejoiceth not
in iniquity, but rejoiceth in the truth; beareth all
things, believeth all things, hopeth all things, endur-
eth all things." (1 Cor. 13: 1-7).
More excellent is this way than all things besides,
and why? Because men may possess any and all the
spiritual gifts, even including great faith — nay, all
faith — without which it is *' impossible to please
Clod " (Heb. 11: 6); yet if they have not charity, it
profits them nothing. Possessing all the *' spiritual
gifts," yet without charity, they must be finally lost.
Hence, the saying of Jesus:
*'Many will say unto me in that day, Lord, Lord,
have we not prophesied in thy name? and in thy name
have cast out devils? and in thy name have done many
wonderful works f And then I will profess unto them,
1 never knew you: depart from me, ye that work in-
iquity." (Matt. 7: 22,23).
Destitute of that principal Christian grace, char-
ity, and although pleading in self-justification their
possession of miraculous powers, yet it will be said
unto them, *' Depart from me, ye that work iniquity."
They had not love, and '* love is the fulfilling of the
lawr
Thus charity is contrasted with all spiritual gifts,
^nd Paul singles out love as the summum bonum.
58 THE DOCTRINES AND DOGMAS OF MORMONISK
** Charity never faileth: but whether there be^
prophcies^ they shall fail; whether there be tongueSy
they shall cease ; whether there be knowledge, it shall
vanish away." (Verse 8).
Here we have a positiye declaration ; the spiritual
gifts of which he had been writing were to cease, and
he particularly names that oi prophecy, which was re-
garded as the greatest among them all. Love, you
will doubtless have observed, is not named as a
"spiritual gift." Why is this? Doubtless because in
charity, or love, we have the sum of them all.
Of the nine spiritual gifts named in the twelfth
chapter, but one was permanent — faith. All others
were to vanish — pass away.
*' And now abideth faith, hope, charity, these three;
but the greatest of these is charity." (Verse 13).
Why was faith retained? Why w^as it not dismissed
along with the other gifts? Evidently because it is^
the means to an end.
All men are required to become godly; that is,
become like God. '' God is love," and without love
men cannot become like God. Without faith we
could not love; without love we can never dwell with
God, " for God is love." *' Hence Faith, the means,
is in order to Love, the end." — Dranunond,
That this is just what the apostle meant; that the
miraculous powers with which the early churches
were so liberally endowed were to cease when the
object for which they were given had been accom-
plished— that is, when men had become established —
no better proof can be offered than the universally
conceded fact that tJiey have ceased.
Prophecy declared they should cease, and history
records the fact that they did cease, AVhat better evi-
THE DOCTRINES AND DOGMAS OF MORMONISM 59
dence of the divine purpose can be offered? To say,
as do the Saints, that they ceased because of the acci-
dent of apostasy, is to impugn both the wisdom and
the foreknowledge of God. Latter Day Saints say
these miraculous powers ceased because of apostasy.
This we most positively deny, and challenge the
Saints to prove what they assert.
After telling the Corinthians that prophecies should
fail, tongues should cease and knowledge, as they had
received it through these gifts, should vanish away,
he proceeds to tell them why it was to be so, and when
it should occur. Of this he says:
*'For we know in part, and we prophesy in part.
But when that which is perfect is come, then that
which is in part shall be done away."
Here, as in every other case, the claim for the con-
tinuity of the gifts of the Spirit, as it is urged by the
Saints, depends entirely upon their exegesis of the
text just quoted.
Their argument to prove that the ** signs " were to
continue is based upon a peculiar and, as it appears
to me, erroneous construction of the words, ** When
that which is perfect is come." Nothing is perfect
but Christ, they tell us, and when the perfect Christ
comes the second time, then, and not till then, the
spiritual gifts were to cease. .
If their premise be correct, the conclusions will be
admitted; but the premise is wrong. In the first
place we admit, nay, we urge the fact that Christ is
perfect. Christ being perfect, any law that emanated
from him must also be perfect. The Gospel law was
given by him. Therefore the gospel law is perfect,
and hence the declaration of James concerning ^^ the
perfect \ii\w oi liberty" (Jas. 1: 25), in contradistinc-
60 THE DOCTRINES AND DOGMAS OF MORMONISM
tion to the '* law of sin and death," concerning which
Paul says:
'* For the law of the spirit of life in Christ Jesus
hath made me free from the law of sin and death."
(Rom. 8: 2).
The apostle here speaks of this law as having eman-
ated from Christ, and calls it *' the law of the spirit of
life,'^ and declares that it had made him free. James
calls this same law ^^ the perfect law of liberty."
Evidently, then — and it is a fact not to be denied —
the law of Christ was perfect. These Corinthians
had not yet brought themselves under complete sub-
jection to this law, and hence they were not free.
They saw as but " through a glass darkly" — in fact,
they were but mere children, having a very imperfect
conception of the beauties and grandeur of the Gospel
they had formally received.
Paul wishes to encourage them to understand that
as soon as they were able to bring themselves into
perfect harmony with the '* spirit of the law of life;"
Avhen that "perfect law of liberty" had made them
free, as it had made him free; when the perfect law
of liberty had come to them in all liberating power
as that in which it had come to him, then prophecies
and tongues, for their instruction and confirmation,
would be no longer needed, and should therefore
cease.
As children they saw "through a glass darkly;"
but when they should become men grown up in
stature to the full *' measure of the stature of Christ"
(Eph. 4: 13) they should see face to face. Then,
"whether there be prophecies, they shall fail.''
Then, "whether there be tongues, they shall cease.*'
If it shall be urged that the foregoing views are
THE DOCTRINES AND DOGMAS OF MORMONISM 61
erroneous, and that the ** signs'* or "spiritual gifts"
are still in the Church of Christ, then we demand of
those making such claim that they produce the only
evidence of which the case is susceptible, namely,
perform the works in open daylight, in the presence of
an unbelieving public, as did the apostles of Christ.
SERPENTS.
*' They shall take up serpents. ^^
There can be but one possible use for the exercise
of this "gift," or "sign," and that is to prove a
divine apostolic call. We have but one recorded
instance of its employment — -that of the apostle to
the Gentiles, and this resulted in many conversions.
The saints might secure similar results by the per-
formance of similar works. But can they perform
the works? Far from it! and, wisely, they never
attempt such a thing. I have known a number of
persons who were bitten by poisonous serpents, but
not in a single instance was the victim willing to risk
his faith. A pint of good brandy was always prefer-
able, and far more effective.
As a matter of fact, the average Mormon preacher
is as much afraid of snakes as are ordinary mortals.
He would not risk the bite of an adder or the sting of
an asp for the possible salvation of the whole nation.
His faith is very strong, but h« takes no chances.
CHAPTER V.
DEADLY THINGS.
Deadly things — Joseph's claim — Was he poisoned ?— The case exam-
ined—Hair came out — Claim unsupported— Healing the sick — The
writer's experience and disappointment — Then and now — Dis-
couraged— A Mormon subterfuge — Bible miracles and latter day
pretensions.
" If they drink any deadly thing it shall not hurt
Ihem."
Latter Day Saints, like all sensible people, avoid
deadly poisons. Instances are of record, however,
where it is claimed deadly poisons were administered
without serious results, but in no single instance has
such a claim been verified by competent testimony.
Here is a case in point.
Early in May, 1832, while Joseph Smith, Sidney
Higdon, and Newell K. Whitney were returning by
team from Independence, Mo., to Kirtland, Ohio, at
a point '* between Vincennes, Ind., and New Albany,
near the falls of the Ohio,*' the team ran away, and
" in their efforts to escape from the coach, Mr.
Whitney was so unfortunate as to sustain a compound
fracture of the bones of one of his limbs,'* and they
were compelled to put up at a wayside "tavern,"
where they remained four weeks.
"Here," says Mr. Smith's historian, "occurred
quite a marvelous episode. The Anti-Mormons, it
appears, attempted to poison the prophet, as a means
(62)
THE DOCTRINES AND DOGMAS OF MOBMONISM 63
of cruelly testing whether the * signs ' followed the
Mormons. Joseph says:
" ' One day, when I arose from the table, I walked
directly to the door and began vomiting most pro-
fusely. I raised large quantities of blood and poison-
ous matter, and so great were the contortions of my
muscular system, that my jaw was dislocated in a few
moments. This I succeeded in replacing with my
own hands, and I then made my way to Brother
'Whitney (who was on his bed) as speedily as possible.
He laid his hands on me, and administered to me in
the name of the Lord, and I was healed in an instant,
although the effect of the poison had been so power-
ful as to cause much of the hair to become loosened
from my head.' " (TuUidge's History, pages 141,
142).
Several points of objection may be urged against
the probable truthfulness of this statement, and
which tend to destroy its force. Among these are
the following:
1. No proof is offered to show that poison of any
character had been administered to Mr. Smith by
Anti-Mormons or anybody else — he only suspects
something of the kind.
2. That it was done to '* cruelly test whether the
* signs' followed the Mormons," is simply a wild
assertion without a thing to support it.
3. No analysis of the alleged *' blood and poison-
ous matter " was ever made by a competent person to
determine the fact that poison had been adminis-
tered, and yet this is the only means, in this case, of
determining the presence of poison.
4. The mere fact that Mr. Smith turned sick
while at the dinner table is incompetent to establish
64 THE DOCTRINES AND DOGMAS OF MORMONISM
the fact of poison, as this eifect may be produced in
various ways.
5. The fact that Joseph soon recovered from this
sudden attack of nausea after Whitney laid his hands
on him, does not prove, nor even tend to prove, that
Mr. Smith was healed, because that would be the
natural result of "profuse vomiting."
6. It is a fact that God never does things by
halves, and it seems remarkably strange that the Lord
would heal his own prophet, and do it '* in an
instant," and yet allow the poison to have such a
powerful effect upon him as to cause the hair to fall
from his head. Why did not the remedy save the
prophet's hair?
7. But perhaps the most serious objection to this
alleged case of healing arises from the following con-
sideration, namely: If Joseph Smith had in fact been
poisoned, either by an enemy or by accident, and if
Mr. Whitney's administration by the laying on of
hands, as a matter of fact, actually healed Joseph
Smith, as claimed, then why in the name of commoa
sense did not the combined effort of Joseph Smith
and Sidney E-igdon heal Newell K. Whitney's broken
leg? Why lay by at a public house, among enemies
who sought their lives, waiting for Whitney's leg to
get well b}^ the slow processes of nature, when there
was a prophet of God present who possessed such
marvelous power? Why was it thus? Can any Lat-
ter Day Saint answer?
Viewing it from the standpoint of honesty and
common sense, the whole thing looks like a fraud —
an e:ffort to deceive. The evidence does not support
the proposition affirmed, and must therefore be
rejected.
THE DOCTRINES AND DOGMAS OF MORMONISM 65
HEAL THE SICK.
Last, but by no means least, among the "signs"
that should follow the believer was, '* They shall lay
hands on the sick, and they shall recover."
Little was known at that age of the world concern-
ing the science of medicine. Physiology had not yet
been born. The action of the heart was little under-
stood, and it remained for Harvey to discover the cir-
culation of the blood.
Physicians of that day were poweriess to contend
with the malignant forms of disease which then
afflicted humanity. To be able to do what the most
skilled physicians failed to accomplish gave the apos-
tles a prestige not otherwise attainable. The power
to heal every manner of disease was a "sign" — a
positive proof — to all those who obeyed the Gospel as
preached by those unlettered fishermen that the God
whom they preached had power to heal the soul as
perfectly and as completely as the body. One they
could believe because the other they had seen and
felt.
The apostles, in substance, said to the people, "If
you will believe the Gospel, and obey all its demands,
you shall have power to lay your hands on the sick,
just as you have seen us do, and they shall recover. ^^
Believing, the people obeyed, and obeying, they
received. Hence the concluding declaration:
"And they [the disciples] wenfe forth, and preaclied
everywhere, the Lord working with them, and con-
firming the word with signs following." (Mark 16:20).
Had the signs failed to follow the obedient believer,
or had they seemingly followed only at long intervals,
the faith of the believer would have been destroyed
66 THE DOCTRINES AXD DOGMAS OF MORMONISM
rather than confirmed. The unquestionable fulfill-
ment of the promise must be the rule — not the excep-
tion. To witness a seeming instance of healing among
Latter Day Saints is the exception, not the rule. I
feel perfectly safe in saying that on the average not
more than one case in a hundred could be regarded as
even seemingly successful.
While in charge of the Southwestern Mission, in-
cluding Texas, western Louisiana, Arizona and New
Mexico, I kept a record of all administrations to the
sick, noting time, place, the name of patient, the
nature of the malady, by whom assisted, and the
results. At the close of the year I found m^'self
unable to report a single instance of healing in the
entire mission. This was in 1878-9.
You can only imagine my feelings of disappoint-
ment and regi'et with this record staring me in the
face, especially when many of those to whom I minis-
tered had been brought into the church under my
ministry. Often, very often, indeed, I would feel
discouraged and sick at heart. I knew I was doing
my best, and I had every reason to believe the people
were honest. I had told them the "signs" should
follow, but I was made to realize the}' did not, and
was amazed that the new converts did not manifest
greater signs of disappointment; but most of them
surmounted the difiiculty, and for aught I know are
still in the church.
That the signs promised did follow those who
received the teachings of the apostles of Christ there
seems little room to doubt; but that they follow the
honest believers in Mormonism, I have every reason
in the world to deny.
When Latter Day Saints are asked to prove their
THE DOCTRINES AND DOGMAS OF MORMONISM 67
ability to work miracles as did the apostles, they
evade the issue by quoting the language of Christ to a
class of wicked Jews :
**A wicked and adulterous generation seeketh after
a sign; and there shall no sign be given unto it but
the sign of Jonas." (Matt. 16: 4).
This is a mere subterfuge on the part of Latter Day
Saints. Neither Christ nor the apostles ever sought
to evade the inquiries of an honest seeker after the
truth in this maniier. It is a tacit confession of ina-
bility to perform what they advertise. Besides this,
the most wicked Pharisees did not question the/ac^
that a miracle had been performed. They acknowl-
edged the miracle, but attributed it to satanic power.
(See Matt. 9: 32-34; 12: 22-24.)
Not so to-day. That a miracle has been performed
l)y any modern apostle or prophet is denied by
thoughtful Christian people everywhere, and no rea-
sonable demand for proof should be treated lightly by
those pretending to possess such powers, and any
attempt to evade the issue can only be regarded as an
unmanly effort to shirk the responsibility the claim
involves.
When pressed further on this point they again
quote the words of Christ:
*' He that doeth the will of my Father which is in
heaven shall hnow of the doctrine," and then invite
jou to test the matter by joining the Mormon Church,
assuring you that by so doing you may get the proof
that what they teach is true. This is but another in-
genious effort to dodge the issue. If you make the
effort and do not receive what you had been led to
expect — as you certainly will not — you are told it is
because you lack faith — that you must persevere and
68 THE DOCTRINES AND DOGMAS OF MORMONISM
not allow the devil to cheat you out of the promised
blessing.
You continue to strive, believing it is all your own
fault that you do not receive ** the gifts," until finally
you either convince yourself that you have received a
"testimony" and become established in the faith, or,
discouraged and disheartened, turn away in disgust.
How utterly unlike the apostolic method is all this!
No such evasions were necessary then, nor would they
be now if Mormonism possessed the powers claimed
for it. St. Paul, when withstood by Elymas the sor-
cerer, who sought to *'turn away the deputy from
the faith," was able to say in the name of the Lord:
*' O full of all subtilty and mischief, thou child of
the devil, thou enemy of all righteousness, wilt thou
not cease to pervert the right way of the Lord? And
now, behold, the hand of the Lord is upon thee, and
thou shall be blind, not seeing the sun for a season."
(Acts 13: 8-11.)
No faith on the part of this sorcerer was necessary
for Paul to perform this wonderful miracle. Nor yet
w^as faith on the part of the recipient of the blessing
required w^hen Peter raised Dorcas from the dead.
** But Peter put them all forth, and kneeled down
and prayed; and turning him to the body said,
Tabitha, arise. And she opened her eyes : and wheii
she saw Peter she sat up. And he gave her his hand,
and lifted her up, and when he had called the saints
and widows, presented her alive. And it was known
throughout all Joppa, and many believed on the
Lord." (Acts 9:40-42).
Here was a miracle performed by an apostle of
Christ, that defied contradiction, and the result of it
was, *' many believed on the Lord." In this case two
THE DOCTRINES AND DOGMAS OF MORMONISM 69
very important facts appear. First : No faith by any
one except Peter himsielf was necessary to the per-
formance of this stupendous miracle: and, secondly:
Being absolutely unquestionable, it was the direct
means of many conversions.
When any latter-day apostle shall duplicate these
miracles, then, and not till then, shall he be able to
maintain the claim of Mormonism to miraculous
powers.
CHAPTER VI.
OTHER CLAIMS.
Other claims— The Adventists— Free Methodists— Dr. Dowie— The
Church of Rome — Their miracles lack authentication — The Church
at Corinth— Spiritual gifts were for edification — Utah Church
and its miracles— The sick healed— Cases cited — Are they genuine?
The Reorganized Church — Excellent moral character of its mem-
bership— Claims to miraculous powers — Tested by a simple rule —
Miracles no longer necessary.
Not only does every branch and faction of the
Mormon Church, polygamous or otherwise, pretend
to have power to work miracles, but this power is
claimed by others, only in a somewhat modified form,
perhaps. The Seventh Day Adventists get revela-
tions through the ** visions" of Mrs. Ellen G. White,
of Battle Creek, Michigan; and the " Come-Outers,"
or "Saints," as they prefer to be called, under the
leadership of the late Elder Warner, of Michigan,
and the Free Methodists, under Superintendent
Roberts, all urge, as a proof of their divine mission,
that the sick are healed among them by the anointing"
and *' laying on of hands," not to mention Dr. Dowie,
of Chicago, and a score of other so-called divine
healers.
It is a well known fact in history that the Church of
Rome has ever claimed the power to work miracles.
Indeed, her claim to such power is thoroughly attest-
ed, so far as mere interested human testimony is
capable of such attestation. But who believes her
miracles genuine? Nobody. The entire Protestant
world is a unit in the rejection of her claim to miracu-
lous powers.
(70)
I
THE DOCTRINES AND DOGMAS OF MORMONISM 71
The most remarkable thing about this whole affair
is found in the fact that not one of these churches
will admit the miracles of the other — neither can con-
vince the other of its divine authority. To the think-
ing mind the question very naturally arises : Do any
of them possess the powers claimed? No sooner is
the question asked than the answer comes with irre-
sistible force that no such power is possessed by any
of them, their pretensions to the contrary notwith-
standing. No valid reason for the existence of such
powers has ever been given.
If, indeed, such powers are necessary to-day, God,
having lost none of his power, would certainly demon-
strate their existence in an unmistakable manner, as
in former times. The fact that there is no satisfac-
tory proof of their existence amounts to very strong
presumptive evidence that they are wholly unneces-
sary to the salvation of a fallen race. In fact, it is
nowhere stated that such powers were ever necessary
to salvation. Tongues, interpretations and prophecy
— that is, teaching — were, in the apostles' time, a
necessary means of edification, as appears from the
testimony of Paul :
*'For he that speaketh in an unknown tongue
speaketh not unto men, but unto God : for no man
understandeth him. . . . But he that prophesieth
speaketh unto men to edification and exhortation and
comfort.
*' Even so ye, forasmuch as ye are zealous of spirit-
ual gifts, seek that ye may excel to the edifying of the
church.
*' How is it, then, brethren? when ye come together,
every one of you hath a psalm, hath a doctrine, hath
a tongue, hath a revelation, hath an interpretation.
72 THE DOCTRINES AND DOGMAS OF MORMONISM
Let all things he done unto edifying.''^ (1 Cor. 14: 2,3,
12, 26).
Thus the church at Corinth, composed of jDeople
of different tongues, were urged to covet such gifts
as were uecessar}^ to their excellence " to the edifying
of the church," and to do this " tongues " and *' inter-
pretations " must be employed. But when a church
is composed of people all speaking the same language,
or where the minister can speak the different lan-
guages of those present, ** the spiritual gifts " are not
necessary to the '* edifying of the church."
Spiritual gifts, then, are clearly to edify and not to
save. If not to save, and as the church may be edified
without them, their employment is superfluous.
Perhaps no people have ever been more boastful of
miraculous powers than are the leaders of the church
at Salt Lake City ; and jQt their vicious and corrupt
practices have seldom been equaled, and perhaps
never excelled. The following shows what wonderful
things they claim to have done :
"healing of one born blind."
. . '* So the mother took another of her daugh-
ters and put her upon his knee [that of an unbeliev-
er], and said, 'Sir, is that child blind?' And after
he had examined her eyes, he said, ''She is.' 'Well,'
saiti the mother, ' she was horn hlind: and she is now
four years old, and I am going to take her to the
elders of our church for them to anoint her eyes with
oil and lay their hands upon her; and you can call
again when you have time, and see her with her eyes
open.' . . ' Well,' said he, 'if she does ever see, it
will be a great proof.'
"Accordingly, the mother brought the child to the
THE DOCTRINES AND DOGMAS OF MORMONISM 73
•elders, and Elder John Hackwell anointed her eyes,
and laid his hands upon her, only once; and the Lord
heard his prayer, so that the child can now see with
both of her eyes as well as any other person. For
which we feel thankful to our heavenly Father, and
^re willing to bear testimony of it to all the world.
'* Yours in the Kingdom of God,
"George Halliday.
*'P. S. — We, the father and mother of the child,
<io here sign our names to the above, as being true.
''William Bounsell.
*' Elizabeth Bounsell.
*'No 12 Bread, Street, Bristol, England, Nov. 25, 1849."
The above, with over a score of other similar cases,
covering a variety of ailments, including leprosy, are
recorded in the work from which this is taken. (See
O. Pratt's works, Divine Authenticity of the Book of
Mormon, No. 5, page 71.)
Mr. Pratt was at the time an apostle of the Utah
Church and in charge of the English mission, and the
parties to the alleged healing were members of the
same church.
Who can believe that a people who did not hesitate
for a moment to violate every commandment of the
Decalogue could possibly be blessed with such mar-
velous power, while at the same time they are denied
to the peace-loving and virtuous? The very claim is
a burlesque on Christianity, and is alike repulsive to
man and dishonoring to God. It cannot be true.
If to be found anywhere within the domain of
Mormonism, these ** spiritual gifts" might, with a
greater show of reason, be expected among the people
of the Reorganized Church, whose membership, I am
glad to say, are as a rule honest and law-abiding
people, and the purity of whose lives no man may
74 THE DOCTRINES AND DOGMAS OF MORMONISM
truthfully questioa. I speak of this as the merest
matter of justice to the membership of that church.
But do they possess supernatural powers?
With forty years of acquaintance with Mormonisnr
in its various phases, common honesty impels me to
say I have never known a single instance of miracu-
lous power. I have witnessed, it is true, what I was
at the time willing to call a miracle, because, like all
others who believe in such things, I wished to have it
so; but never have I witnessed anj^thing which would
bear the test of intelligent scrutiny, or be confirmed
by candid, sober second thought.
When, some years ago, I began a careful review of
the entire ground upon which Mormonism is based, a
simple rule assisted me very much in the solution of
this vexed question. The rule was to accept nothing
as miraculous which may be accounted for upon
natural or scientific principles. This led me out of
the woods. When tried by this simple rule no pre-
tended miracle would stand the test.
Respecting this question, then, I no longer ask
myself if these miraculous gifts are attainable by
Christians to-day, but rather, are their presence ia
the Church of Christ, or their possession by the indi-
vidual, necessary for the formation and development
of Christian character?
Since the Scriptures nowhere declare that spiritual
gifts, or power to work miracles, are in any sense
necessary to the formation of true Christian charac-
ter, or essential to the salvation of any man in any
age, w^e shall certainly be perfectly safe rn maintain-
ing that their presence in the church is altogether
immaterial, if not absolutely unnecessary. With this
point satisfactorily settled, there exists no reason for
concern.
CHAPTER VII.
CHUKCH ORGANIZATION.
The Mormon Church a unique structure — Divided into many fac-
tions— Which is right? — King Strang — His Kingdom — The Mor-
mon idea of an apostolic church — Its oflBcers — Apostle Kelley's
rule for testing churches.
Having disposed of that part of the subject which
relates to the *' signs/' or ** spiritual gifts," let us
now pass to a careful consideration of the organic
structure of the Mormon Church.
As between the different factions of the church
which have arisen since the death of Joseph and
Hyrum Smith, in June, 1884, there exists no differ-
ence with respect to the organization of the church,
with one single exception, namely, that of James J.
Strang, late of Beaver Island, Lake Michigan, who
inaugurated a slight change.
Although claiming to be the legal successor to
Joseph Smith, as '* prophet, seer, and revelator,'' he
skillfully avoided the triumvirate known as the
*' First Presidency,'' and assumed the modest title of
king.
This, of course, he had a perfect right to do.
Being a " prophet, seer, and revelator," all he had to
do was to get a new revelation authorizing the change,
and no man in the kingdom dare question its validity.
This done, the question was settled, Strang organ-
ized the "Kingdom of God," and of course there
could be no kingdom without a king — and Strang was
the king.
(75)
76 THE DOCTRIXES AND DOGMAS OF MOBMONISM
Perhaps few of my readers are aware that a king-
dom, pure and simple, with all the appurtenances
thereunto belonging, was once established, and for
several years flourished in the United States, almost
immediately under the shadow of the folds of " Old
Glory;" yet such is the case.
It is difficult to conceive how any intelligent man
with the Bible in his hand could originate such a sys-
tem of church government as that announced by
Joseph Smith and Oliver Cowdery, and then have the
effrontery to declare it to be an exact reproduction of
the apostolic form of government.
And it is equally strange that intelligent people can,
by any specious method of reasoning, be induced to
accept such a system as being strictly Biblical; and
yet such is the case. It is not so much a matter of
astonishment, however, in the case of those who have
been schooled in Mormon theology from infancy.
The very essence of the delusion has been infused
into every fiber of brain and body, and is hard to
eradicate; yet such persons may reason themselves
out of it, if happily they are able to so far break
away from early traditions as to allow themselves to
reason.
It is the boast of all Latter Day Saints that theirs is
absolutely the only church in existence whose organi-
zation is exactly in accord with the plan laid down in
the INew Testament. With one accord they echo the
sentiment of Joseph Smith's angel Moroiji, who sol-
emnly declared the churches were all wrong^ their
creeds an abomination, and their teachers all corrupt.
This unholy charge against every church and every
creed in all Christendom should be repelled in the
most decided manner, for the reason that it is not
THE DOGTRINES AND DOGMAS OF MOBMONISM 11
true in fact, and is wholly unchristian in sentiment,
yet it is perfectly in keeping with the spirit and tone
of Mormon theology.
Corruption, indeed! Where, under the broad can-
opy of heaven, did there ever exist a people calling
themselves Christian, who were more intolerably
corrupt than the people who composed the different
factions which grew up out of the wreck of the first
Mormon Church after the death of the Smiths at
Carthage, 111., in 1844? Let those who live in glass
houses beware how they cast stones.
I shall endeavor to so completely overthrow the
entire Mormon superstructure as to render its recon-
struction absolutely impossible — show most conclu-
sively, notwithstanding their boastful claim, that their
organization is not only unscriptural, and therefore
untenable, but that it stands without a parallel in the
history of the ages.
We shall now proceed to a critical examination of
their claims upon this point, and review the scriptural
texts upon which they rely for support.
That there may be no controversy respecting the
positions taken, I shall let their own writers state
them. Wm. H. Kelley, one of the twelve apostles of
the Reorganized Church, and a recognized authority
in matters of doctrine, concerning church organiza-
tion has this to say :
*' In the New Testament there is a history given of
the foundation of the Church of Christ in the times
of the apostles. It sets forth the class of officers
belonging thereto, and defines their duties." (Presi-
dency and Priesthood, page 49).
Mr. Kelley then proceeds to name each officer
which the Mormon creed prescribes as being necessary
78 THE DOCTRINES AND DOGMAS OF UOBMONISM
to the complete organization of the Church of Christ,
as follows :
"(1) A chief apostle and high priest, with two
associate counselors.
(2) A quorum of twelve apostles.
(3) Seventy elders.
(4) Elders.
(5) Bishops.
(6) Priests.
(7) Teachers.
(8) Deacons.
(9) High priests, evangelists and pastors in their
proper places and order." (Presidency and Priest-
hood, page 226. See also pages 42, 53 and 83).
The writer then proceeds:
** In the light of the above facts, can any organiza-
tion, however proud and haughty in its claims or
large its members, not having these God-sent and
heaven-inspired officers, be the Church of Christ?"
(Ibid, page 45).
Here we have the whole thing in a nutshell. No
church, except organized according to Mr. Kelley's
*' pattern," can by any possible means be the Church
of Christ.
The antithesis of this proposition would be that
any church organized according to this pattern must
be the Church of Christ. Under this view of the
case, will Mr. Kelley inform us just which of the
seven or eight Mormon churches having such organ-
ization is the genuine church? There are the Brig-
hamite Church, the Josephites, the Strangites, the
Rigdonites, the Whitmerites, the Brewsterites, and the
Hedrickites, to say nothing of the half-dozen defunct
organizations, among which was that led by William
B. Smith, brother of the prophet.
THE DOCTRINES AND DOGMAS OF MORMONISM 79
Mr. Kelley, as a matter of course, will tell us that
the Reorganized Church (the Josephites) is the only
genuine, simon-pure, Mormon Church, while the
Brighamites declare in the most vehement manner
that "young Joseph" is an apostate, wholly without
authority, and that the true church is found only in
Salt Lake City. This very question has been a bone
of contention among the different factions of the
Mormon Church ever since the~ death of eToseph
Smith.
Of one thing we are morally certain, and that is,
they cannot all be the Church of Christ, for the
reason that the Apostle Paul declares, ** Christ is
not divided." Mr. Kelley devotes 107 pages of his
book to the task of proving that the Protestant
churches are in a hopeless state of division, and
utterly without authority, to say nothing of the 82
pages devoted to the church of Rome. He refers
more particularly to the different Baptist organiza-
tions as illustrative of the perniciousness of division,
and says:
*'But which Baptist church is the one standing in
the true line of succession? This is not agreed upon
by the Baptists themselves, and there are many Bap-
tist churches; yet this is the important thing to men
interested in knowing the true way." (Ibid, page
132).
All the different Mormon churches- named above
claim to stand in '* the true line of succession " from
Joseph Smith; and all that is affirmed of the Baptist
churches will apply with equal force to the half-dozen
or more Mormon churches now extant. Using Mr.
Kelley's language, changing only the name of the
church, we may very properly ask the pertinent ques-
tion:
80 THE DOCTRINES AND DOGMAS OF MORMONISM
** Which Mormon church is t}ie one standing in the-
true line of succession? This is not agreed upon
between Mormons themselves, and there are many
Mormon churches; and yet this is the important thing^
to men interested in knowing the true way."
How does your logic suit you, Mr. Kelley? When
applied to your case, don't you think it proves just a
little too much for the safety of your own position?
This defender of Mormonism thus continues:
'* Again this writer [D. B. E-ay] has the courage to
assert that * no man can be in the church or kingdom
of Jesus Christ who is not in that kingdom which has^
the succession from the apostolic age.' " (Ibid,
page 133).
Let us again make an application of Mr. Kelley 's
logic. That gentleman has the '* courage to assert"
that no man can be in the Church of Christ who is
not in that church or kingdom having in its organic
structure *' God-sent and heaven-inspired" apostles,
prophets, and so on, and yet all Mormon churches-
are so organized. The logic of this position is clearly
this : The church having this particular organization
is the Church of Christ. All Mormon churches are
so organized. Therefore, all Mormon churches are
the churches of Christ.
If Mr. Kelley's logic is sound, would not ordinary
prudence dictate that the Reorganized Church and
the Utah organization shake hands across the bloody
chasm, kiss and make up, and join their forces in a
common cause against the *'old mother" and all her
"daughters?" '*A house divided against itself can-
not stand."
If the division of Methodists, Baptists, and other
denominations, into separate and distinct organic
THE DOCTRINES AND DOGMAS OF MOBMONISM 81
bodies, proves such churches to be without authority,
as the advocates of Morraonism aver, then a like con-
dition existing among Latter Day Saints will prove
all Mormon churches equally unauthorized. The
mere fact that a church may set apart twelve men
and dub them *' apostles'' cannot be accepted by sen-
sible, thinking people as proof that such a body is the
Church of Christ.
Even were we to admit the peculiar organization
advocated by Latter Day Saints to be the correct one,
we should still be left in doubt as to which of them
is right, for they have never been able to settle the
question satisfactorily among themselves. But the
question which more vitally concerns us at present is
this: Does the Mormon Church, in its organic form,
harmonize with that described in the New Testament?
Mr. Kelley, as do all Latter Day Saints, insists that
there must not be a thing omitted nor a single point
added — it must be in *' exact accord with the pattern.''
A good physician should not refuse to take the
medicine he prescribes for others when afflicted with
the same disease; and Latter Day Saints cannot,
therefore, refuse to be governed by the rule pre-
scribed for the government of others. If the church
organization described by Mormon writers, and uni-
formly, and sometimes eloquently, urged by its
preachers, shall be found to be in perfect harmony
with the Bible, then I am free to admit that the Mor-
mon Church is right, and everybody else is wrong.
But, on the other hand, if they have either too
much or too little, then they are in error, and should
as frankly confess it.
In seeking to determine this important question we
must be goverened by a rule upon which there is per-
82 THE pOCTSmES AXD DOGMAS OF MORMONISM
feet agreement between the parties to the contro-
versy. Defenders of the Mormon faith and doctrine
can certainly have no ground of complaint if we ask
them to submit to a rule of their own making — one
by which they propose to test the claims of every
other church. Mr. Kelley furnishes an excellent rule,
to which I think the reader will most heartily sub-
scribe, as follows :
** To avoid imposition in finance, there is put in
circulation a money test, by which the holder of
money is enabled to determine whether there is ten-
dered to him true or false coin. When every mark or
figure on a coin or bill tendered in exchange har-
monizes with the detector, it is pronounced good
money. But if there is anything found on the coin
or in the bill, not to he found in the detector^ or if
there is something left out of the coin or bill that is
found in the detector^ it is rejected as spurious,
** The New Testament contains the history of the
formation of the primitive church; hence it is the
test or detector by which all church organizations,
claiming to be the true, are to be tried. . . .
Then friend, seeker, take the New Testament in your
hand as your guide and test by which to try systems.
. . . Do not lose sight of the detector, or you will
be in danger of being imposed upon by something
man-made and spurious. The counterfeiter is abroad
in the land.'' (Presidency and Priesthood, pages 49
and 50). The italics are mine.
With this rule for our guide let us lay the Mormon
system beside the *' detector,*' and see if it is able to
stand the test.
CHAPTER VIII.
PATRIARCH OMITTED — APOSTLES WANTING.
The Reorganized Church' deficient — The patriarch omitted — Only
nine apostles— An argument examined— Polygamy and highway
robbery — A corrupt tree — A bitter fountain— Duties of an apostle
defined — Brighamite and Reorganized churches agree — The whole
system is unscriptural.
Having already given the list of officers necessary
to a properly organized church, from the Mormon
point of view, it is unnecessary to reproduce it here.
It is a remarkable fact that when preaching to the
world — and that means everything not Latter Day
Saints — they uniformly omit any reference to the First
Presidency, the Patriarch, and High Priests. You
will no doubt have observed that Mr. Kelley omits
the Patriarch from his list of church officials, but for
what reason he fails to mention that important func-
tionary does not appear, unless it be from a conscious-
ness that no such officer is mentioned in the New
Testament; and yet no Mormon Church is complete
in its organization without that dignitary, as we have
already shown.
Two remarkable deficiencies have ever existed in
the Reorganized Church, which may, with propriety,
be mentioned in this connection, namely:
1. While the church has existed nearly forty-seven
years, yet it has never had a full "quorum" of
Twelve Apostles — the number usually being from
seven to ten.
2. It has never had, in all these years, a Patriarch;
(83)
84 THE DOCTRINES AND DOGMAS OF MORMONISM
and as the duty of that official is "to confer bless-
ings " upon the members of the church, their loss can
never be estimated.
These defects in the organic structure of the church
cause more or less uneasiness and comment upon the
part of some of the leading men, and their fears were
not removed till April 15, 1894, when President
Joseph Smith received the following revelation, in
which the Lord is represented as saying:
*' It is not expedient in me that the Quorum of the
Presidency and the Quorum of the Twelve Apostles
shall be filled, for reasons which will be seen and
known unto you in due time." — Doctrines and Cove-
nants, sec. 122, par. 4, page 353.
Concerning the appointment and consecration of a
Patriarch, the revelation continues:
*'For the same reasons in me that it is not expedi-
ent to fill the quorums of the First Presidency and
the Twelve, who are apostles and high priests, it is
not expedient that a Patriarch for the church should
be indicated and appointed." — Ibid, page 358.
This shows that the Patriarch is still regarded as a
necessary part of the church machinery, and that the
only thing in the way was a question of expediency.
The Patriarchate was carefully kept in the Smith*
*NoTE. — Since the above was written, a revelation was received
by President Joseph Smith, at Lamoni, Iowa, April 9, 1S97, appoint-
ing his brother, Alexander H. Smith, to the Patriarchate of the
Reorganized Church. Following is the language of the revelation :
^'Thus saith the Spirit of your Lord and Savior Jesus Christ :
Your fastings and your prayers are accepted and have prevailed.
" Separate and set apart my servant Alexander H. Smith to be a
counselor to my servant, the President of the chui'ch, his brother ;
and to be Patriarch to tlie church, and an evangelical minister to the
whole church." (Minutes of General Conference, Lamoni, Iowa,
April 6-16, 1897, page 28.)
THE DOCTRINES AND DOGMAS OF MOEMONISM 85
family. It was first conferred upon the prophet's
father, Joseph Smith, Sr., and later upon his elder
brother Hyrum, who held the ofiice at the time of his
death. The position was a lucrative one, the Patriarch
receiving, it is said, one dollar for each *' blessing
sealed upon the head " of the faithful.
In order to prove their form of organization to be
strictly Biblical, Latter Day Saints quote two passages
of Scripture, as follows:
*'And God hath set some in the church, first apos-
tles, secondarily prophets, thirdly teachers, after that
miracles, then gifts of healing, helps, governments,
diversities of tongues." (1 Cor. 12: 28).
** Wherefore he saith, When he ascended up on
high he led captivity captive, and gave gifts unto men.
**And he gave some apostles, and some prophets,
and some pastors and teachers ; for the perfecting of
the saints, for the work of the ministry, for the edi-
fying of the body of Christ: 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
Patriarch Smith enjoys the unique distinction of being the only-
ecclesiastic to hold three offices at the same time, namely: A mem-
ber of the "First Presidency," a "Patriarch," and '■'• an evangelical
minister to the whole church, ''^ the last named office being a new crea-
tion, authorized by this new revelation. When will the official list
be completed?
The same revelation— par. 4— also sets apart "my servants I. N.
White, J. W. Wight [son of apostle Lyman Wight, of Texas] , and
R. C. Evans," to the apostleship, thus completing the organization
of the "Quorum of Twelve."
With the appointment of Bishop E. L, Kelley as a counselor pro
tern, to President Smith, the organization of the church is completed
lor the first time during its entire existence.
86 THE DOCTRINES AND DOGMAS OF MORMONISM
about with every wind of doctrine, by the sleight of
men and cunning craftiness, whereby they lie in wait
to deceive." (Eph. 4: 8, 11, 12).
It is maintained by Latter Day Saints that these
Scriptures prove :
1. That God set in the church ** apostles and
prophets," as a necessary part of its organic struct-
ure.
2. That inspired apostles and prophets were de-
signed to continue in the Church of Christ in every
age of the world.
3. That these inspired persons are necessary to the
**work of the ministry" — that is, to preach the Gos-
pel and administer its ordinances — in every age.
4. That the apostles and prophets are a necessary
safeguard against every form of fraud and deception*
If the Scriptures quoted sustain the above views,
then Christians everywhere should accept them. But
if they do not, Latter Day Saints should renounce the
heresy at once. Let us now review the ground of this
claim and see if it be tenable.
1. While 1 Cor. 12: 28 affirms that ** God set some
in the church," and names apostles and prophets,
among others, it does not intimate that such officers
are a necessary part of the church organization; in
fact, it does not even call them ** officers" of the
church, nor does any other Scripture so declare.
Nothing is here, then, to show that apostles and
prophets were a part of the official and organic struc-
ture of the church.
2. Ephesians 4: 11-14 declares that Christ gave
*' gifts" unto men, and among other things he gave
some apostles and prophets, but there is not one word
about the office of apostle and prophet, much less a
THE DOCTRINES AND DOGMAS OF MORMONISM 87
provision to continue such " offices " in all ages of the
world.
3. That inspired apostles and prophets are neces-
to preach the Gospel and administer its ordinances is
an assumption wholly unwarranted by the facts, and
can be regarded only as the idle fancy of a brain dis-
ordered by a false theology; and even Mormons
themselves are forced to admit that elders may per-
form all the duties necessary to induct ** foreigners
and strangers " into the ** commonwealth of Israel.''
4. Which of the divine writers is so bold as to
declare that the presence of apostles and prophets in
the church is a safeguard against cunning and craft,
fraud and deception? No such thought is suggested
by the text quoted.
That we may not be '* tossed to and fro by every
wind of doctrine," and thus be safe from the wiles of
the cunning and crafty, is conditioned on the fact
**that we henceforth he no more children,^* but instead
be full-grown men — men s^o fully developed as to fill
**the measure of the stature of Christ." That the
presence of apostles and prophets is no safeguard
against fraud and deception will more fully appear as
we proceed.
If apostles and prophets were designed as a means
of protection against fraud — to prevent the possibility
of being *' carried about with every wind of doctrine,"
then how does it come that the Mormon Church has
developed a greater amount of fraud, and its mem-
bership have been *' tossed to and fro," and carried
about with "winds of doctrine" such as have never
disturbed any other church or people? Will some-
body answer?
For instance, under the guidance of the ** twelve
88 THE DOCTRINES AND DOGMAS OF MORMONISM
apostles *' set in the church organized by Joseph Smith
and Oliver Cowdery, was developed that pernicious,
soul-destroying ** wind of doctrine " known as polyg-
amy, but w^hich is known among its devotees by the
euphonious title of *' Patriarchal marriage." Instead
of preventing the iniquity, these modern apostles,
under the eye of Joseph Smith, if not by his sanction
and authority, were the instigators and teachers of
the abomination. •
Who but these so-called apostles introduced and
taught that damnable doctrine of human sacrifice
known as " blood atonement," as it has been known
to exist in Salt Lake City?
Who but these same men made their ignorant
dupes believe that " xldam is our God and our father,
and the only God with whom we have to do?"
Who but these self-styled apostles and prophets
taught their credulous followers that it Avas perfectly
legitimate to despoil their enemies and rob the hated
"Gentiles?" This delicati? operation was modestly
called ** consecration," and King Strang was entitled
to one-tenth of all such ** consecrations." The writer
speaks from observations made during more than a
year's residence among them on Beaver Island, and
was present when Strang was assassinated by two of
his followers.
The list of unholy doctrines and practices might be
extended indefinitely, but we desist. Enough ha-»
b^en said to show that the presence of so-called apos-
tles in the church affords no guarantee of purity,
either in doctrine or practice.
If it be true that " a corrupt tree cannot bring forth
good fruit," or that ** a bitter fountain cannot send
forth sweet water," then, what must be said of the tree
THE DOCTRINES AND DOGMAS OF MOBMONISM 89
"that has yielded such an abundant harvest of corrupt
fruit, or of the fountain from which has flowed the
bitter waters of vice and corruption, as those exhibit-
ed under the different phases of Mormonism? Test-
ing the system by this infallible rule, there can be but
one conclusion reached, namely, the fruit being evil,
the tree must have been corrupt; the stream being
bitter, the fountain must have been impure.
From the foregoing it will be seen that Mr. Kelley is
evidently in error when he affirms that the passages
of Scripture under consideration *' provide for the
existence and necessity for the continuation of an in-
spired ministry," including apostles and prophets.
]No such provision is made, and no such necessity is
shown to exist.
Of the duties of an apostle, the late Orson Pratt, of
the Utah Church, says:
**One of the important duties required of an apos-
tle is to ADMINISTER THE SPIRIT. . . The Ordinance
through which the Spirit is administered is the laying
ON OF HANDS. (See Acts 8 and 19, and Hebrews 6.)
"To the apostles were entrusted three very impor-
tant ministrations for the salvation of man:
*' First. The ministration of the word.
** Second. The ministration of the baptism, of water.
*' Third. The ministration of the baptism of the
Spirit.'' (O. Pratt's works, The Kingdom of God,
part 1, page 7.)
*' These offices were created, set, established by the
Almighty in the priesthood, to receive occupants for
the government and guidance of the church." (Presi-
dency and Priesthood, page 43).
Thus it will be seen that the two principal Mormon
90 THE DOCTRINES AND DOGMAS OF MORMONISM
Churches agree both as to the existence and duties of
apostles in the church to-day.
Several serious objections may be urged against th&
last quoted statement, among which maybe named:
1. No such "offices '' as those mentioned were ever
*' created," and hence never received "occupants"
for the ** guidance of the churches."
2. Such offices never having been created could
not have been, and in fact were not, established in th&
Church of Christ.
3. Never having been established, it is impossible
for them to continue.
4. No officer, it matters not how high, was ever set
in the church for its "government and guidance."
The Gospel, "the perfect law of liberty," was or-
dained for the " government and guidance of the
churches," and the officers were only its ministers.
That "the universe is governed by law," is as true
of the spiritual and divine, as it is of the physical
world.
I have diligently searched the Scriptures to find
where, when and by whom such officers as those
named by Mr. Kelley were "created" and "set" in
the church established by Christ, and I am bold to
declare that no such system can anywhere be found in
the Bible. It is clearly and unmistakably modern in
its origin, and purely and absolutely Mormon in its
inception — " created" and foisted upon the public b}'
Joseph Smith and Oliver Cowdery as a new revela-
tion. It is a fraud and a deception, and has not even,
the shadow of support in the Word of God.
CHAPTER IX.
Apostles in the primitive church— The apostolic ofiBce is ambassa-
dorial, not executive — Ambassadors in the church now are unnec-
essary and impossible— Mr. Kelley's rule applied — Apostolic suc-
In the face of the foregoing facts the Saints will no
doubt continue to insist that apostles and prophets
are a part of the constitutional organic structure of
the church.
That God set apostles in his church, none are dis-
posed to question; but that apostles were a part of
its official, organic structure, is most emphatically
denied; and those who affirm as much are required to
establish their contention by the production of com-
petent evidence — such evidence as will establish the
fact beyond the possibility of reasonable doubt.
AMBASSADORS.
The twelve apostles were, in their official character,
ambassadors; and were representative, rather than
executive or judicial, officers, and as such were not a
part of the internal organism of the body spiritual.
Now, if we shall be able to establish this view by
competent testimony, we shall have gained a point
both material and relevant to the controversy, whose
importance will be recognized at once. Then to the
task let us hasten.
Although having the privilege to minister in Gospel
ordinances, if the apostles were ambassadors, they
were not necessarily executive officers of the Church
(91)
92 THE DOCTRINES AND DOGMAS OF MORMONISM
of Christ by virtue of their apostleship. Bearing
directly upon this question the apostle Paul says:
''For Christ sent me not to baptize, but to preach
the Gospel." (1 Cor. 1:17).
To baptize is the function of an executive officer,
while preaching the Gospel is the duty of a represen-
tative official. Hence, Paul was specifically a repre-
sentative of Christ. The same is true of all the
apostles.
The specific duty of the eleven, as set forth in the
commission, was to " preach the Gospel." Incident-
ally they might baptize, but their commission did not
require them to do so. They must preach Christ, but
others might do the baptizing. A Paul may plant,
while an Apollos may water. While Paul was not
obliged to baptize, ^et he says: "Woe is me if I
preach not the Gospel."
If the office of the apostles was ambassadorial, it
will doubtless readily be granted that they are at once
removed from the domain of the executive and judi-
cial, except in a manner purely ex-officio.
What is true of one is true of a class. Hence, if
one apostle was an ambassador, all were. The only
thing necessary to a fair settlement of this question
will be to determine whether the apostles were
ambassabors in the proper sense of that term. But
first, what is an ambassador? Webster defines the
word thus :
"The minister of the highest rank, employed by
one prince or state at the court of another to manage
the public concerns of his own prince or state, and
representing the power and dignity of his own sover-
eign."
The apostle is " a minister of the highest rank," as
THE DOCTRINES AND DOGMAS OF MORMONISM 93
declared by all New Testament writers, and was
employed by the ** Prince of Peace " to represent his
** power and dignity " at the courts of all the princes
of earth. The apostolic credentials were unquestion-
able. They bore the insignia of divine approval in
signs and miracles of an incontestable character.
These facts alone declare in terms not to be misun-
derstood, that the apostles were the ambassadors of
Christ; but fortunately we are not left to inference
for the determination of this question, for we have
the express declaration of the Apostle Paul upon this
point, as follows:
. . . ** God was in Christ, reconciling the world
unto himself, . . . and hath committed unto us
the word of reconciliation."
To whom was the word of reconciliation com-
mitted? Specifically to the apostles. (See Matt. 28:
19,20; Mark 16: 15-18).
" Now then we [the apostles] are ambassadors for
Christ, as though God did beseech you by us: we
pray you in Christ's stead, be ye reconciled to God."
(2Cor. 5:19, 20).
Thus we have the proof that an apostle is an
ambassador, and in his letter to the Church at Ephe-
sus, Paul gives further assurance of this when he
says, ** I am an ambassador in bonds " (Eph. 6: 20).
This point, then, may be regarded* as authorita-
tively settled. The apostles of Christ were his ambas-
sadors.
The question now arises as to whether an ambas-
sador is necessary either to the existence of a govern-
ment or to its perpetuation. No one possessing
ordinary intelligence would think of asserting that an
ambassador is necessary to the existence of any form
94 THE DOCTRINES AND DOGMAS OF MORMOXISM
of government, however desirable such a dignitary
might be regarded.
As well may we argue that the presence of our
ambassador at the court of St. James is necessary to
the existence of the government of the United States,
as to declare the presence of apostles — ambassadors —
in the Church of Christ is necessary to its existence.
This government could recall every ambassador now
representing the American people at foreign courts
without interfering in the least with the constitutional
form of its government. What is true of an earthly
government, in this regard, may also be affirmed of
the Church of Christ. Hence, the removal of the
apostles from the church could in no possible manner
interfere with, or change, the constitutional form of
its government.
Viewing the question from this standpoint, it
becomes clear that neither apostles nor prophets are
in the least necessary to the existence and perpetuity
of the Church of Christ, and may be dispensed with,
therefore, without interfering with its utility.
But suppose we look at the question from another
point of view, and test the argument by another Mor-
mon rule. Most writers on the subject agree that the
apostolic office expired with St. John; but the Saints
den}^ this, and maintain that the office was never
abolished, and that it did not expire with the apos-
tles. To sustain this view they introduce what is
considered a most potent argument — unanswerable,
in fact — and which is employed in different forms by
most of their leading speakers and writers, to prove
that the apostolic office was to be perpetuated in the
church. The argument consists in applying the well-
THE DOCTRINES AND DOGMAS OF MORMONISM 95
known rules of civil government to church affairs.
Mr. Kelley states the case thus:
*'The removing of the officer does not destroy the
office, any more than the death of the President of
the United States destroys the office which h^ holds.
When the President dies, or is removed from office,
or his term of office expires, by due process of law
, another may be appointed to fill the same office.
The office remains, although the President is dead,
and to have a government proper, another must take
his place. So it is in all the essential offices of the
government. This is true of the kingdom of God, or
Church of Jesus Christ." (Presidency and Priest-
hood, page 45).
This is conceded to be a good and perfectly safe
rule, and will aid us in determining the validity of the
Mormon claim.
Mr. Kelley informs us that "all th^ essential offices
of the government" are filled a^d perpetuated "by
due process of law," and makes the rule applicable
to the offices of the church. By this we are led to
understand that all essential offices of the church are
provided for in the organic law, the same as in all
civil governments, and all offices not so provided for,
are merely provisional and temporary, and designed
to cease when their temporary purposes have been
served.
Doe^ the organic law of the Church of Christ make
provision for the filling of the apostolic office upon
the death or removal of the officer? If so, where
may such law be found? Who filled St. Peter's chair
after his death? and by what *' due process of law "
was his successor appointed? Who succeeded James
and John in the apostolic office? and by virtue of
96 THE DOCTRINES AND DOGMAS OF MORMONISM
what law, and by whom were such successors made
apostles? Who was St. Paul's successor? and by
what *' process of law" was he created an apostle?
Will some latter-day apostle or prophet answer?
Biblical annals afford but one instance of attempted
apostolic succession, namely, the appointment of
Matthias to fill the place of Judas, the traitor. This
case is remarkable in more than one respect. It
serves to raise the question of succession, but fails to
reveal any law by which any subsequent vacancy in
the apostolic college should be filled, if indeed such
vacancy was to be filled. A careful reading of the
account (Acts 1 : 15-26) shows clearly that the eleven
were governed, not by an3'thing which the Master had
taught them respecting this matter, but rather hj
their own conception of what ought to be done under
the circumstances. Jesus had chosen twelve^ and
they were of the impression that this number should
be kept good. This view seems to have been con-
firmed in their minds by the apparent applicability
of certain Scriptures to the suicide of Judas, and the
appointment of another to take his place.
The action of the eleven, in forming what is deemed
by some as a precedent, was doubtless prompted by
an exegesis of what they seemed to think was a
prophecy relating directly to the question they were
then considering. This fact, and not that they were
governed by any law then in existence, was their only
authority for this remarkable transaction. •
There is not even an intimation that they were
directed -by the Holy Spirit in the matter. As a
matter of fact, the Spirit had not yet been given by
which it had been promised they should be guided
into "all truth." Hence, it is by no means certain
THE DOCTRINES AND DOGMAS OF MORMONISM 97
that the choosing of Matthias by *'lot" was ever
accepted and approved of God, but the circumstances
tend rather to support the opposite view of the case.
Matthias sank as utterly from view as did the individ-
ual whom he had, by accident^ been chosen to suc-
ceed.
It may be unpopular to say so, but the writer does
not believe the Scriptures referred to by Peter, who
seems to have presented the matter to the meeting,
has any reference whatever to Judas Iscariot or the
betrayal of Christ. Detached from their contexts,
and apph'ed after the event supposed to be described
had transpired, such an interpretation might seem
feasible; but when taken in connection with the con-
texts, and read and applied before the event had
transpired, no such thought could possibly be sug-
gested. No Jew — not even the apostles themselves —
previous to the betrayal of Jesus, would have ever
dreamed of making any such application of the texts.
But this is merely suggestive.
If we allow the correctness of the application of
the Scriptures quoted, and that the apostles were
acting under some pre-arranged plan in the divine
economy, then we are confronted with the undeniable
fact that this remarkable transaction on the part of
the eleven cannot form a precedent for any future
action of a similar character, for the reason that no
possibility exists for the subsequent duplication of
the tragic events which rendered such action possible,
or in any sense necessary. That which is impossible
of reproduction can never form a precedent.
Another very important point is brought to view by
a careful examination of this case, namely: In mak-
7
98 THE DOCTRINES AND DOGMAS OF MORMONISM
ing the selection, the apostles recognized the fact,
and urged it as a necessary qualification, that to be an
apostle one must be chosen who had been with Christ
from the beginning, and the two men selected, Joseph
and Matthias, to one of whom the lot must fall, had
been with Jesus "from the baptism of John, unto
that same day that he was taken up from them," and
that such persons only could *' take part of this minis-
istry and apostleship," and "be a witness with us of
his resurrection.^'* (See verses 22-25).
To be an apostle of Christ, then, these eleven
understood that the following qualifications were
absolutely necessary:
1. That the individual must have seen Christ.
" Am I not an apostle? Have 1 not seen Jesus Christ
our Lord f (1 Cor. 9: 1. See also Luke 1: 2; Acts
10: 41; 1 Cor. 15: 5-8; 2 Pet. 2: 16).
2. That he must have been with Christ from the
*^ beginning,** Paul's apostleship was questioned on
this ground. Instead of being a witness he had been
a persecutor from the beginning, and hence was not
acknowledged as an apostle of Christ until he was
able to produce the "seal of his apostleship;" his
miracles were unquestionable.
3. He must have been a " witness of his resurrec-
tion."
Those who regard this event as a precedent will
find but little in it to encourage them in the belief of
latter-day apostles. Who among them will dare say
that he has seen Christ? and who declare he is a wit-
ness of his resurrection? And yet these are qualifi-
cations absolutely requisite to the apostleship, accord-
ing to the so-called precedent. But to return to Mr.
Kelley's rule.
THE DOCTRINES AND DOGMAS OF MOBMONISM 99
Every form of government designed to be perma-
nent has a fundamental law or constitution, providing
for not only the different offices, but also for specific
rules by which such offices shall be filled when vacated
by death or removal from office.
Thus the Constitution of the United States
^'creates" the office of President. It likewise pro-
vides permanent and specific rules by which the Pres-
ident shall be elected and installed in his office. Each
department of the government is provided for in like
manner.
And now, in pursuance of this excellent rule, will
Mr. Kelley, or any other defender of this Mormon
dogma, take the New Testament, the "guide,'* the
*' detector," urged by Mr. Kelley with so much earn-
estness, and which contains the only constitution of
the Church of Christ, and show us :
First. Where does the fundamental law of the
church provide for the office of apostle?
Second. Where may we find the law which " cre-
ates'' the office of prophet?
Third. What portion of the divine law provides
for the manner of filling said offices when vacated by
death or removal from office?
Fourth. Are these officers elected or appointed?
Fifth. If elected, how? If appointed, by whom?
Sixth. What are the duties of apostles and proph-
ets, respectively?
Mr. Kelley has assured us that their duties are
*' clearly defined " in the New Testament; perhaps he
will be kind enough to explain. These questions are
important and come strictly within the rule, and the
advocates of the system should meet them fairly and
squarely
100 THE DOCTRINES AND DOGMAS OF MORMONISM
Now let the advocates of this unprecedented, un-
heard-of organization of theirs show us good authority
for their claim — give us chapter and verse in support
of their position, or cease to ask an intelligent public
to accept a dogma so palpably absurd.
CHAPTER X.
NUTS TO CRACK.
Nuts to crack — To the law and to the testimony — The Bible recog-
nizes no First Presidency in the church — No Patriarch, no High
Priests— From another standpoint— An elder is a Melchizedek
priest— May give the Holy Spirit by the laying on of hands.
**ToTHE law and to the testimony: if they speak
not according to this word, it is because there is no
light in them." (Isa. 8: 20.)
This is a favorite text with all ministers of the
Mormon Church, and is quoted to remind you that
every church, both in organization and doctrine, must
be in accord with the ** pattern" given in the Bible
in every minute particular. Suppose we apply this
divine injunction to their church organization, and
see how it will work.
Will some of those sticklers for **the law and the
testimony " tell us where the NewTestament describes
the process of calling and setting apart a few of the
officers of the Mormon Church?
For instance, where does it say anything about the
"First Presidency," consisting^of "a chief apostle
and high priest, with two associate counselors?"
It will be interesting to know something about
when Jesus called the "Patriarch'' and "set" him
in the church; and a short biographical sketch of that
dignitary would be very interesting reading. Who
will volunteer the information?
Will some zealous defender of the Mormon theol-
(101)
102 THE DOCTRINES AND DOGMAS OF MORMONISM
ogy tell US when and for what purpose Christ placed
'* High Priests " in his church? It might be well at
the same time to give us a little information concern-
ing the consecration of ** Patriarchs '* and *'Higli
Priests."
It will be interesting to know when the Savior
*« created " the office of '' priest " and " established "
it in his church, and for what purpose. What is the
duty of a priest?
Come, brethren, '* to the law and to the testimony."
Will your system bear the test of the rule you have
given us?
The questions are full of interest alike to the unin-
itiated and the experienced, and we hope some one
interested in the defense of Mormon theology will
undertake a solution of the problem. But none
better understand the difficulty of this task than do
the advocates of this heresy. The leaders in thought
among them well know that no support for such au
absurdity can be found in the Word of God.
Mr. Kelley devotes eightA-four pages of his book to
the task of proving the *' First Presidency" dogma,
but, as even the most casual reader of the Bible must
know, failed most signally. That gentleman enjoys
the distinction of being the only man who ever essayed
the defense of this creation of Mormonism in print.
While his courage is certainly commendable, his judg-
ment must be deprecated.
Thus it will be seen that the faithful application of
Mr. Kelley's rule excludes the possibility of apostles
in any church in modern times, as the organic law of
the Church of Christ makes no provision for the con-
tinuation of such office. If the organic law makes
no provision for the perpetuation of the apostolic
THE DOCTRINES AND DOGMAS OF MORMONISM 103
office, it proves that such office was not intended by
the Law-giver to be continued. As Mr. Kelley assures
us that all '' necessary " offices are provided for in the
law, and since no provision is made for the continua-
tion of apostles and prophets in the church, such
officers can only be regarded as unnecessary, and
being unnecessary, the apostolic office expired loith the
beloved discijyle. Nothing can be plainer.
FROM ANOTHER STANDPOINT.
Reasoning from another but kindred premise the
same conclusion may be reached. Suppose we try it.
Such officers only as are necessary to administer the
laws of either church or state are to be regarded as
essential to its existence or perpetuation. More than
this would be superfluous, and therefore unnecessary.
This proposition is so clearly evident that it may not
be disputed.
As already shown by the quotation from Mr. Pratt,
the greatest apostle of Mormonism, the most impor-
tant duty assigned to an apostle is to *' administer
THE spirit '* by *' THE LAYING ON OF HANDS.'*
It follows as a logical sequence that if this duty
may legally be performed by any person other than
an apostle, the presence of such officer would be
wholly superfluous and hence unnecessary. If the
apostle is the only official empowered to perform the
laying on of hands, and if the laying on of hands be a
divine requirement, then the presence of an apostle
is an absolute necessity. But, on the other hand, if
the laying on of hands is divinely imposed, which is
by no means admitted, and if it can be accomplished
by one not an apostle, then the apostle is an official
absolutely nonessential. I shall now introduce a little
104 THE DOCTRINES AND DOGMAS OF MORMONISM
evidence from Mormon sources to prove that to min-
ister in the laying on of hands is not confined to the
apostleship by any means, but that officials of inferior
grade may perform that office.
There are in the Mormon Church what they errone-
ously call "two priesthoods," namely, the "Melchize-
dek and the Aaronic." Any officer ** holding the
Melchizedek priesthood," as the saying goes among
the Saints, may officiate in all the ordinances of the
church, including the *' la3ing on of hands for the gift
of the Holy Ghost."
The "First Presidency," the "Twelve," the "Sev-
enty," the "High Priests," the " Bishoprick," that
is, the "Presiding Bishop and his two counselors,"
and the Elders, descending in the order named, are all
described as " holding the Melchizedek priesthood,"
while the minor offices, namely, those of priest,
teacher and deacon, come under the head of the
lesser, or "Aaronic priesthood."
From a work called the " Doctrine and Covenants,"
a book of Joseph Smith's revelations, I quote the fol-
lowing :
"There are, in the church, two priesthoods, name-
ly: the Melchizedek and the Aaronic, including the
Levitical priesthood. . . . The office of an elder
comes under the priesthood of Melchizedek.
Melchizedek priesthood holds the right of presidency,
and has power and authority over all the offices in the
church, in all ages of the world, to administer in
spiritual things.
"The high priest and elder are to administer in
spiritual things, agreeably to the covenants and com-
mandments of the church; and they have aright to
officiate in all these offices of the church when there are
THE DOCTRINES AND DOGMAS OF MORMONISM 105
no higher authorities present. The elder has a right
to officiate in his stead when the high priest is not
present." (Doctrine and Covenants, sec. 104, par. 1,
2, 3, 6, 7, pages 289, 290).
The elder, then, may officiate in all the offices of the
church the same as a high priest. He is authorized
also to perform any office which the seventy may per-
form— in fact, the only difference between them is
the seventy must travel under the '* direction of the
twelve," while the elder is under no responsibility of
** traveling in all the world." (See par. 41-43).
An elder may, therefore, ** administer the' spirit
by the laying on of hands." Hence, as an elder is
authorized to perform all the offices necessary to
induct people into the church and regulate the affairs
thereof, no office higher than this is at all necessary.
This unscriptural array of church dignitaries can
only serve to encourage selfish aspirations to place
and power.
Thus it is made clear, Latter Day Saints themselves
being the witnesses, that apostles and prophets, sev-
enties and high priests, are in no sense a necessary
part of the organic structure of even the Mormon
Church, and may be discarded with impunity.
\
CHAPTER XI.
CHURCH AND KINGDOM.
Church and kingdom synonymous — The church from John to the
calling of the twelve without apostles — From 1830 to 1835 without
apostles — Only elders — Fact and theory — Bible church and Mor-
mon church compared — Branch president — Mr. Kelley's test
applied to Mormon coin — Weighed in the balance and found
wanting.
As already shown by the testimony of Mr. Pratt, of
the Utah Church, and Mr. Kelley, of the Reorgan-
ized Church, the terms ** Church of Christ" and
** Kingdom of God,'* are used interchangeably. If we
concede such use of the terms to be correct, -we are
thereby furnished with another very strong argument
against the arrogant claims of Mormonism. Concern-
ing the kingdom of God, Jesus, when teaching the
Pharisees, said:
"The law and the prophets were until John: since
that time the kingdom of God is* preached, and every
man presseth unto it." (Luke 16: 16).
Here we have it plainly stated that the ''kingdom
of God " had its inception with John. If the terms
"Kingdom of God" and "Church of Christ" are
synonymous, then the Church of Christ had existed
from the beginning of John's ministry to the calling^
of the twelve, without either apostles or prophets.
Since the church existed from the beginning of
John's ministry to the calling of the twelve without
either apostles or prophets, it follows as a necessary
(106)
THE DOCTRINES AXD DOGMAS OF MORMONISM 107
sequence that neither was an essential part of its
official membership.
This, however, is ancient history, and may be ques-
tioned by our Mormon friends, and so we shall come
down to a period of later date for a little history
relative to this matter, the authenticity of which no
Latter Day Saint will care to deny.
**The Church of Jesus Christ of Latter Day
Saints," was organized with six members, *'at Fayette,
Seneca Co., N. Y., Tuesday, the 6th day of April,
1830." (See Tullidge's History, page 75).
This church, Mr. Kelley informs us, was ** regularly
organized," at the above time and place. Query —
How many apostles were included in this organization
with six members? At the time this organization,
was effected, another important event occurred,
namely, the ordination of Joseph Smith and Oliver
Cowdery to the ** Melchizedek priesthood." The
prophet himself, concerning the ordination, says:
**I then laid my hands upon Oliver Cowdery and
ordained him an elder of the Church of Jesus Christ
of Latter Day Saints, after which he ordained me
also to the office of an elder of said church.' (Ibid,
page 75).
Thus it will be seen that the highest officer in the
church at the time of its organization was an elder.
These two elders — Joseph and Oliver — at the time of
organizing the church, ** confirmed," by the laying on
of hands, all persons who had previously been bap-
tized, as the history of the event shows. Under the
ministry of persons holding the office of an elder,
and nothing higher, the Mormon Church flourished
and continued to grow till Feb. 14th, 1835, when the
twelve apostles were chosen.
108 THE DOCTRINES AND DOGMAS OF MORMONISM
If the church could exist and flourish from April
6, 1830, to Feb. 14, 1835, without apostles, why could
it not continue to exist, and flourish, and grow, from
1830 to 1897?— and if that length of time, why not
forever? Why cumber the church with apostles,
when the elders may perform the work assigned to an
apostle?
But, on the other hand, if apostles, prophets, high
priest and seventy are really necessary to its proper
organization, then the church constituted April 6th,
1830, with elders only, could not have been the Church
of Christ, and its members, including Joseph Smith
and Oliver Cowdery, were still *' foreigners and
strangers to the commonwealth of Israel."
Which horn of the dilemma will our Mormon
friends take? Either is fatal to their cause. Viewed
from this standpoint it appears conclusive that apos-
tles and prophets are superfluous and unnecessary.
THE " TEST " APPLIED.
The Mormon Church does not have in fact what is
claimed for it in theory, as will abundantly appear as
we proceed. Several officers which the Saints insist
must be in the church in order to its complete organi-
zation, are not to be found in their church as it
actually exists.
Allowing, for the sake of the argument, that
prophets^ seventies, evangelists, elders, bishops and
pastors, are separate and distinct ranks of ministers,
which is by no means conceded, then the Mormon
Church organization evidently comes far short of the
*' pattern," as appears from the following com-
parison:
THE DOCTRINES AND DOGMAS OF MOE MONISM 109
THE BIBLE ORGANIZATION.
THE MORMON ORGANIZATION.
1. Apostles.
1.
The First Presidency.
2. Prophets.
2.
The Patriarch.
3. Seventy.
3.
The twelve apostles.
4. Evangelists.
4.
The Seventy.
5. Pastors.
5.
High Priests.
6. Elders.
6.
Elders.
7. Bishops.
7.
Bishops.
8. Teachers.
8.
Priests.
9. Deacons.
9.
Teachers.
10.
Deacons.
The titles in italics in the Bible list represent
officers named in the Bible which are not found in
the Mormon Church; while the titles in the Mormon
list in similar type represent officers in the Mormon
Church which are not found in the Bible.
Thus it may be seen that thi-ee officers, namely, that
of prophety evangelist and pastor, named in the Bible,
and also in Mr. Kelley's list, are positively not to be
found in any Mormon Church in existence. There
is no official in all Mormondom known as a prophet.
It is true that Joseph Smith, Jr., and the present
Joseph Smith are called " prophets," and are so con-
sidered, but I wish it distinctly understood that the
office was that of the ^'' Frist Presidency, ^ ^ s^ndi not
that of a prophet. 1 repeat it with emphasis: The
office of prophet does not exist in the Mormon
Church.
The same is true of the evangelist and pastor. No
man living ever saw a Mormon ** evangelist." He
simply does not exist, and never did. Those doing
evangelistic work are usually apostles, seventies, high
priests or elders, but evangelists, never.
Who ever heard of a Mormon *' pastor? " Nobody.
Such an officer does not exist even in name. The
110 THE DOCTRINES AND DOGMAS OF MORMONISM
minister having charge of a church is the '* president
of the branch," and usually holds the office of an
elder, although other officers may officiate, as ''branch
president," but o.^ pastor, never.
On the other \i^nd,four offices, namely, the "first
presidency," the ''patriarch," the "high priest," and
the "priest," found in the Church of the Saints,
and urged as absolutely essential to the existence of
the Church of Christ, are not to be found in the New
Testament^ — the "guide" — as every intelligent Bible
reader is perfectly aware.
I am somewhat at a loss to see how the advocates
of the Mormon heresy can stand before an intelligent
public and defend a system abounding in heretical
dogma with any hope of success. Yet upon mature
reflection it may not seem so strange after all. As a
matter of fact, they do not present the intricacies
of the system — they say nothing that would seem
untenable to the investigator.
I am unable now to recall a single instance of any
minister ever presenting this heresy to his audience.
From force of habit, rather than from design, I am
inclined to believe, the "first presidency," "pat-
riarch," and "high priests" are kept well in the
background, presenting only that for which a show of
support may be found in the Bible, and thus avoid a
defense of this clearly untenable doctrine.
"To the law and to the testimony." If the " law"
here means the law of Christ as found in the New
Testament, and if the "testimony" has reference to
the testimony or the apostles of Christ, then we ask,
where does the law speak of a " first presidency," or
the testimony of the apostles declare for the " pa-
THE DOCTRINES AND DOGMAS OF MORMONISM 111
triarch " and *'high priest" in the Church of Christ?
"** Ah! echo answers, Where? "
•DISTINaUISHING MARKS.
Let us make a careful application of Mr. Kelley's
** money test " to the Mormon *' coin or bill," and see
whether it be genuine. Says Mr. Kelley:
*' When every marh and figure on the coin or bill
tendered in exchange harmonizes ivith the detector^ it
is pronounced good money. But if there is anything
found on the coin or bill not to he found in the
detector, or if there is something left out of the coin or
bill, that is found in the detector, it is regarded as
spurious.''^
On the Mormon coin, as shown in the foregoing
parallel lists, we have discovered Jour distinct and
very important ** figures" not found in the
"detector," and three clearly defined *' marks "
which the ** detector" requires, that are not found on
the coin. Tried by Mr. Kelley's *'test," the money is
most certainly spurious. Mr. Kelley's position is
absolutely unique — he places a bank-note detector in
the hands of the president of the bank, and then
deliberately proceeds to pass a counterfeit bill on the
cashier.
Surely, "the counterfeiter is abroad in the land."
Tried by the infallible rule, tested by the touch-
stone of eternal truth, the organic structure of the
Mormon Church is shown to be a failure and a fraud.
One thing only remains to be done — write in flam-
ing letters the Belshazzaran inscription, "Weighed in
THE BALANCES, . . . AND FOUND WANTING," and
nail it above the door of the Mormon superstructure,
that he who runs may read.
CHAPTER XII.
FOUNDATION OF THE CHURCH.
Foundation of the church — Various opinions on Matt. 16 : 18 — Upon,
this rock — What rockl — Joseph Smith's view — Apostle Smith,
examined — Revelation the foundation of the Mormon Church —
The writer's heresy — Christ the rock, the foundation.
" Upon this rock I will build my church, and tjie
gates of hell shall not prevail against it.'* (Matt. 16:
18).
The Church of Christ, as a spiritual superstructure,,
must rest upon a solid, permanent foundation. The
above text declares that the church was to be built
upon a specific rock — " upon this rock I will build my
church." What is this particular rock upon which
the Savior declared he would build his church?
Upon this question three separate and distinct
views are advanced, namely:
First. The church of Rome maintains that St.
Peter was the " rock *' upon which Christ declared he
would build his church, because *' Peter " means rock.
" Thou art Peter — a rock — and upon this rock — ^Peter
— I will build my church.'' Hence the dogma of
Papal succession from St. Peter.
Second. Another class of theologians— the Latter
Day Saints — take unique ground upon this question
and affirm that *' revelation*' is the rock. They seem
to derive this view from what Christ said to Peter,
namely :
"Blessed art thou, Simon Bar-jona: for flesh and
(112)
THE DOCTRINES AND DOGMAS OF MORMONISM 113
blood hath not revealed it unto thee, but m}' Father
which is in heaven." (V. 18.)
This revelation, they tell us, is the rock upon which
Jesus declares he will build his church. But they
have something much stronger than this upon which
their faith is based, — a more recent revelation. Here
is what *' Joseph the prophet" says about it:
*' Christ was baptized by John to fulfill all right-
eousness; and Jesus in his teachings says, ' Upon this
rock I will build my church, and the gates of hell
shall not prevail against it.' What rock? Revela-
tion. ... I know what I say. T understand my
mission; . . . God Almighty is my shield." (Tul-
lidge's History, pages 414, 415.)
On the preceding page the prophet assures us that
this is no mere opinion, but that he speaks authorita-
tively, saying:
"Now I will give my testimony. I care not for
man. I speak boldly and faithfully, and with author-
ity."
In a volume to which I do not now have access —
"The Times and Seasons," the official organ of the
church, published at Nauvoo, Illinois, and in Vol. 5,
if I mistake not — the statement is more authoritative
and emphatic than the above quotation from TuUidge,
and is as follows: "Verily, thus saith the Lord, it is
revelation."
From the prophet the elders of every grade took
their cue, and from the beginning until now they talk
about being built upon the " rock, revelation," and
few of them have the courage to preach anything else,
for in so doing they would run up against a» "thus
saith the Lord " of Joseph Smith, and in the Mormon
Church that has ever been a dangerous business.
114 THE DOCTRINES AND DOGMAS OF MORMONISM
Any man having the independence to question the
correctness of an opinion backed by a *' thus saith
the Lord" of the prophet is considered on the high
road to apostasy. The writer understands this from
experience.
Some twenty years ago apostle T. W. Smith wrote
a pamphlet which was published by the Reorganized
Church at Piano, Illinois, entitled, ''The One Body,"
in which he undertook to prove that the apostles are
the fovndation oi the church, and that the *'rock"
Jesus referred to in his conversation with the apos-
tles was "revelation." After quoting Eph. 2: 20, Mr.
Smith says:
*' It is here assumed by some that the church is to
be built upon ttie teachings of apostles and prophets,
and not that apostles and prophets are to always be
present as the foundation of the existing church.'*
(One Body, pages 6, 7.)
Promising to show the fallacy of the position which
he creates, (for it is extremely doubtful if any scholar
ever assumed such a position) Mr. Smith proceeds as
follows :
" So the Church of Christ, including the founda-
tion [apostles] and the corner-stone [Christ], is built
upon a rock; but what is the rock? . . . Thou
art Peter, and upon this rock I will build my church.
. . . What rock? Peter? No; for Peter was one
of the foundation stones, for he was an apostle, and
could not be the rock on which the foundation is
built. . . . Well, then, was it upon Christ? No;
for he was the corner-stone, or, head of the corner.
Well, then, perhaps on the truth that Peter uttered.
. . . Hardly; for while this is a cardinal principle'
in the Gospel, yet it is not the main one. . . .
THE DOCTRINES AND DOGMAS OF MORMONISM 115
What then? Blessed art thou, for, or because, it
was not REVEALED by flesh and blood, but by the
Father; that is to say, Peter received this knowledge
of the character of Christ by divine revelation."
(Ibid, page 7.)
We have permitted apostle Smith to tell his own
story in his own way; and this is the position of the
Reorganized Church in particular, and of Mormon
churches in general.
Mr. Smith's whole argument is based upon an as-
sumed premise, namely, that the apostles and proph-
ets are the foundation of the church. Not a word in
Eph. 2: 20 about apostles being the foundation. In
the next place he assumes that Christ himself was
built upon the rock, thus reducing the Alpha and
Omega of the Christian Church to the common level
of fallible man. Such a method of reasoning can
hardly be dignified by the term argument.
In what follows we shall show the utter fallacy and
groundlessness of apostle Smith's positions. Not
only does he undertake to defend the pet theory of
Mormonism, but he positively declares that Christ is
not the rock upon which the church was built, and
upon which it still must rest.
This set me to thinking, and I investigated the
foundation question most thoroughly. I had not yet
learned to doubt that "revelation" was the rock —
the foundation, — but I felt sure that apostle Smith's
view was fundamentally and radically wrong. Ttfe
investigation showed me that not only was T. W.
Smith wrong, but that the entire church was in error,
and had ever been. At first I was appalled by the
discovery.
I could no longer preach that " revelation " is the
116 THE DOCTRINES AND DOGMAS OF MORMONISM
rock when everything pointed to Christ as being the
*' sure foundation." But who was I that I should
stand up against *'the authority of the priesthood?"
What right had I to question the uniform teachings
of an "inspired ministry" and a "thus saith the
Lord" of the prophet Joseph? What was I to do?
I could no longer preach the heresy, however much
it might be required of me, and to remain silent would
be to convict me, in the court of my own conscience,.
of moral cowardice.
After much prayerful consideration and a fruitless
struggle to render myself subservient to the " powers
that be," the voice of conscience said to me. Be true
to yourself, to your manhood, and to your own con-
victions of right. Stand by the truth if the heavens
fall. This decided me. A burden was removed and
my course was now clear.
President of the Southeastern Kansas District —
which then, as now, included Southwestern Missouri
— I was expected to preach the opening sermon of the
conference. I did so, " Upon this rock I will build
my church," serving as the text.
To the consternation and chagrin of most of the
ministers present, I exposed both horns of the heresy,
and established beyond controversy or reasonable
doubt the fact that Christ w^s the rock — ih^ founda-
tion upon which his church was built, and that both
"revelation" and "apostles and prophets" were
e'^cluded from the foundation of the Church of
Christ, whatever might be the foundation of others.
I soon discovered that I had cast a stone into a hor-
nets' nest, but I was fully assured that I had only
cast a Gospel stone, and that others must follow,
THE DOCTRINES AND DOGMAS OF MQEMONISM 117
«ven if, in their fury at being disturbed, the hornets
should sting me.
Through The Saints' Herald and from the pulpit
the controversy went on for years, till the entire
church was aroused to the importance of the ques-
tion. In the meantime I had been taken to task by
Tiiany of the leading men of the church, among whom
were to be numbered President W. W. Blair, of the
*Tirst Presidency," and ex-apostle Charles Derry —
but now only a high priest — who insisted that my
views were heretical, and the source of dissension
and discord in the church, but when asked for the
proof of my heresy they were only able to refer me to
the declaration of Joseph Smith already quoted.
Confident of the righteousness of my cause, and
the ultimate triumph of truth over error, I resolved
to force the issue to a final adjudication, and accord-
ingly gave notice through The Saints' Herald, the
official organ of the church, that on the third day of
the ensuing General Conference (1880) I should
formally call up the vexed question for final action.
Meanwhile many converts had been made to the
■"new departure," and I stood not alone in the con-
test. At the appointed time the question was called
up, and the preliminary struggle began. For some
reason the conference did not seem willing to act
upon it, and after consuming half the business session
in an effort to have the question settled, further con-
sideration was cut off by the prevalence of a motion
to refer the matter to the "General Assembly," by
which is meant an assembly of all the "Quorums" in
the church, from the "First Presidency" down to the
deacons. This " General Assembly" is the tribunal
of last resort, and is convened only in cases of great
118 THE DOCTRINES AND DOGMAS OF MORMONISM
importance. Although several cases have been
referred to that august body, the ** Assembly " has
never been convened in the history of the Reorgan-
ized Church, and perhaps never will be.
There the question was left, and there it is likelj
to remain. Viewing this seeming defeat in the light
of a decided victory, I have never ceased to declare
that Jesus, the Christ, is the Rock and the Founda-
tion of the Christian's hope.
If this position be the right one; if Christ is the
Rock, then it follows, as night the day, that a church
built upon any other foundation cannot be the
Church of Christ.
The founder of Mormonism declares, as we have
seen, that the **rock'' upon which his church is
based is ** revelation.'' The Book of Mormon is
declared by every class and shade of the Mormon
priesthood to be the greatest revelation of the ages.
Being the greatest, from the Mormon standpoint, and
so directly connected with the birth of Mormonism,
it may very justly be termed the foundation of the
Mormon Church. Syllogistically presented, the prop-
osition would stand thus:
Revelation is the foundation of the church.
The Book of Mormon is a revelation.
Therefore the Book of Mormon is the foundation
of the church.
Perhaps the advocates of this revelation dogma
may not be willing to frankly admit the Book of
Mormon to be the particular revelation upon which
their church is built, yet it is safe to say that- no Lat-
ter Day Saint can be found who will not freely admit
that only for Joseph Smith's revelation of the Book
of Mormon no such organization as the "Church of
THE DOCTRINES AND DOGMAS OF MORMONISM 119
Jesus Christ of Latter Day Saints" would now be in
existence.
Technicalities aside, there can be no question that
the revelation of the Book of Mormon is the real and
only foundation of the Church of the Saints.
I shall now undertake to show that Christ, and
not revelation, is the **rock" of Matt. 16: 18; and,
therefore the foundation of the Christian super-
structure.
If in this effort we shall be successful, it will
require no argument to prove that the Church of the
Saints is on the wrong foundation, and hence cannot
be the Church of Christ. In Mormon theology there
are but two churches. One is the Church of Christ,
and the other is **the church of the devil," quoth the
Book of Mormon.
*' Behold, there is, save it be, two churches: the one
is the Church of. the Lamb of God, and the other is
the Church of the Devil; wherefore, whoso belongeth
not to the Church of the Lamb of God, belongeth to
that great church, which is the mother of abomina-
nations, and she is the whore of all the earth." (B.
of M., page 33).
This narrows the issue down to a very simple prop-
osition, namely, ^^ Mormonism against the wo7^ld.^\
But we shall permit neither the Book of Mormon
nor the arbitrary dictum of Joseph Smith to decide a
question fraught with so much importance. We
appeal to ** the law and the testimony," which the
Saints profess to so firmly believe, and to the arbitra-
ment of whose testimony we are willing to submit the
issue.
** Upon this rock I will build my church." Upon
what rock? Peter, revelation, Christ, are each, in
120 THE DOCTRINES AND DOGMAS OF MORMONISM
their turn, pronounced in answer to this important
question. It is perfectly clear that somebody must be
wrong. If Peter is the "rock/' then the papal
church is right, and all Protestants, including the
Saints, are decidedly wrong.
If, as they claim, *' revelation " is the rock, then all
others, both Catholic and Protestant, are in error,
and Latter Day Saints only are right. But if Christ
is the *' rock "—the "Rock of Ages"— then both
Catholics and Mormons are grossly in error, and
neither can be the Church of Christ.
I feel quite sure that even Latter Day Saints will
admit the above to be a fair statement of the case.
That Christ was the Divine Rock upon which were
founded the hopes of a fallen race will clearly appear
as we proceed.
By a careful examination of the preceding part of
the chapter from which the text is quoted, it will be
seen that Christ was himself the absorbing topic of
the conversation leading up to this remarkable decla-
ration. Jesus inquires of the disciples: "Whom do
men say that I the Son of Man am? " (V. 13).
To this significant inquiry various answers were
reported. Then addressing himself to the apostles,
he says: "But whom say ye that I am? " (V. 15).
Peter, always ready with an answer, replies:
"Thou art the Christy the Son of the living God."
(V. 16).
Thus it appears that Jesus had drawn from Peter
the exact reply which he sought. As compared to
the question of his Sonship — his messianic mission —
everything else sank into insignificance. This theme
was paramount, and to which every other is subor-
dinate and of secondary consideration.
THE DOCTRINES AND DOGMAS OF MORMONISM 121
Incidentally other topics were injected into the
principal question — such as " thou art Peter; " "flesh
and blood hath not revealed it unto thee; " '* I will
build my church," etc., but the Christ was the absorb-
ing theme, the underlj^ing quantity, the fundamental
quality — the Alpha and Omega of the entire dis-
course. With this primal fact in view, let us now
read, omitting the interlocutory form, and we have
substantially the following:
*'Some men say I am John the Baptist; some,
Elias; and others, Jeremias, but you say / am the
Christ, and upon this rock I will build my church."
Relieved from interlocution and redundancy of
speech, this, and nothing more, is doubtless just
what Jesus wished to impress upon the minds of his
apostles, and is exactly what they afterwards declare,
and hence, must have been just what they understood
at the time
It is, therefore, simply impossible that either
*' revelation," or apostles and prophets can form any
part of the foundation of the Church of Christ. If,
indeed, either Peter, or revelation, or apostles and
prophets had been regarded as the foundation of the
spiritual house, it is quite reasonable to conclude that
some of the divine writers would have mentioned the
fact. If neither is referred to as the **rock " or the
*' foundation," then it is fair to presume that no such
thing was ever understood by them.
What, then, saith the Scriptures? **To the law
and to the testimony, for if they speak not according
to this word, it is because there is no light in them."
Jesus understood Ps. 118: 22 to apply to himself.
(See Matt. 21:42; Mark 12:10; Luke 20:17). He
was '* the stone which the builders refused," but who.
122 THE DOCTRINES AXD DOGMAS OF MORMONISM
nevertheless, '* became the head stone of the corner."'
Referring to the establishment of the spiritual Zioa
— the Church of Christ — the prophet Isaiah says :
*' Therefore thus saith the Lord God, Behold, I lay
in Zion for a foundation a stone, a tried stone, a pre-
cious corner-stone, a sure foundation.'* (Isa. 28: 16).
There can be no mistake as to either the character
of the stone or the purpose for which it was to be
employed. This "precious stone," which the
prophet declares was to be laid in Zion, while it
should become a '*rock of offense," and a '* stone of
stumbling,'' it should also become a '*sure founda-
tion " to such as should receive the truth.
If we shall be able to determine who or what this
"foundation" was, we shall then have determined
the meaning of the term " this rock," in Matt. 16:18;
for the ** rock," whatever that may be, was to be the
foundation of the churchy Concerning this matter
Paul testifies as follows:
"For they [Israel] stumbled at that stumbling-
stone; as it is written. Behold, I lay in Zion a stum-
blingstone and rock of offense: and whosoever
believeth in him shall not be ashamed." (Rom. 9:
32, 33).
Comment seems useless. Concerning the same
matter Peter says :
"As newborn babes, desire the sincere milk of
the word, that ye may grow thereby: if so be ye have
tasted that the Lord is gracious. To whom coming,
as unto a living stone, disallowed indeed of men, but
chosen of God, and precious, ye also, as lively
stones, are built up a spiritual house, an holy priest-
hood, to offer up spiritual sacrifices, acceptable to-
God by Jesus Christ.
THE DOCTRINES AND DOGMAS OF MORMONISM 123
" Wherefore also it is contained in the Scripture,
Behold, I lay in Zion a chief corner-stone, elect, pre-
cious; and he that believeth on Mm shall not be con-
founded. Unto you therefore which believe he is
precious, but unto them which be disobedient, the
stone which the builders disallowed, the same is made
the head of the corner, and a stone of stumbling, and
a rock of ofeense/' (1 Pet. 2:2-8).
Here we have Peter's direct reference to Ps. 118:22,
and Isa. 28:16, as having their fulfillment in Christ,
and in this view Peter and Paul are in perfect accord.
Peter arrogates not to himself the honor of being the
rock upon which the Lord was to build his church,
nor is there the slightest intimation by either of the
apostles that "revelation" was the rock.
That God revealed to the apostles the fact that
Jesus was the Christ, there can be no doubt; but that
such revelation was the rock upon which his church
should rest, the evidence certainly does not show.
1 regard it as a truth not to be questioned that
nowhere in the Bible — from Genesis to Revelation —
is there an instance where the word *' rock " can be
substituted by the word *' revelation " without doing
violence to the obvious meaning of the passage. But
the noun "Christ" may be used as synonymous with
the word rock without such results, as may be seen
by the following examples :
" Upon this Christ I will build my church." " To
whom coming as unto the living Christ." "They all
drank of that spiritual Christ," etc.
So while the word rock does sometimes mean
Christ, it never means revelation.
CHAPTER XIII.
THE SPIRITUAL HOUSE.
The spiritual house — Christ the chief comer-stone — In types — Pillar
of fire — The smitten rock — ^The question settled — ^No other founda-
tion but Christ — Book of Mormon and the rock — Joseph Smith
tw. Joseph Smith — Witnesses in the balances — Summary.
As WE have already learned, Peter declares that
Jesus was the *' precious stone" of Isaiah, laid in
divine wisdom, as the sure foundation of the "spirit-
ual house" which God should build; and we find
Paul in delightful harmony with this sentiment, as
may be seen by the following:
*'Now therefore are ye no more foreigners and
strangers, but fellow-citizens with the saints, and are
built upon the foundation of the apostles and proph-
ets, Jesus Christ himself being the chief corner-stone ;
in whom all the building fitly framed together grow-
eth into an holy temple in the Lord." (*Eph. 2:
19-21.)
Here the church is called "the building." This
building was to grow into "an holy temple," whose
** builder and maker is God." As to the foundation
upon which this building — this "spiritual house" —
was to rest, much depends. Upon what foundation,
think you, would such a structure be likely to rest?
Upon Peter? No. Upon "revelation?" Hardly.
* This is the text quoted by Apostle Smith to prove that apostles
were the foundation of the church, and that revelation is the rock
upon which both Christ and the apostles are built.
(134)
THE DOCTRINES AND DOGMAS OF MORMONISM 125
Upon what, then, does it rest? Let the apostle
answer. Concerning these recently-baptized converts
at Ephesus who had now become "fellow-citizens
with the saints," Paul says:
** You are of the household of God, and are built
upon the foundation of the apostles and prophets, Jesus
Christ being the chief corner-stone."
Here the "chief corner-stone" of Isaiah becomes
the *' foundation " of this great spiritual house —
God's "building" — and we are assured that christ,
and not "revelation," is the basis upon which it
securely rests. The foundation upon which the
"household of God" were directed to rest their
hopes was common to both the apostles of the Chris-
tian age and the prophets of the Mosaic dispensation.
It becomes important, then, that we shall under-
stand just who or what was the " foundation of the
apostles and prophets." With this determined, every
thing else is made clear
The journey of the Israelites from Egypt to Pales-
tine was characterized by some of the most stupendous
miracles of the ages, to say nothing of those wrought
for their deliverance. They were instructed not only
by the types and shadows of the law, but by the types
of the grandest miracles the world ever knew.
Fleeing from the wrath of Pharaoh and the bond-
age of Egypt, the armies of Israel were protected
from the assaults of a deadly enemy by the presence
of " a pillar of cloud " by day and " a pillar of fire "
by night. Later, when in the wilderness of Sinai they
were famishing of thirst, the miracle of the smitten
rock saved a nation. These were among the most
significant incidents in the history of ancient Israel.
They both unmistakably point to Christ.
126 THE DOCTRINES AND DOGMAS OF MORMONISM
With his rod Moses smote the great rock, and out
gushed fountains of living water, from which Israel
quenched his burning thirst. The smitten rock, the
flowing fountain, the quenched thirst and the saved
lives were all most strikingly typical of Christ.
In the midst of a perishing world — perishing for
the water of life — Jesus was smitten by the rod of
Roman power. Smitten as the rock in the great
desert, there gushed forth a "fountain" in whose
lavatory famishing souls may bathe, and at which they
may freely drink and " never thirst again " — the water
of life.
This was the second exhibition of divine power
pointing to the Rock Christ. When first they started
from the land of bondage to the land of promised
liberty, and the hosts of Israel were pursued by a
relentless foe determined to return them to a slavery
more terrible than death to a proud-hearted, liberty-
loving people, they were saved by the timely inter-
position of divine power. The Lord stood between
the armies of Israel and the advancing hosts of
Pharaoh, in a '* pillar of cloud " by day and a ** pillar
of fire" by night. Christ was their vanguard and
their rearward. This "pillar" was their shade and
protection through the day, and their light and guide
through the shadows of the night.
With reference to this marvelous event Paul has
this to say :
"Moreover, brethren, I would not that ye should
be ignorant, how that all our fathers were under the
cloud, and all passed through the sea; and were all
baptized unto Moses in the cloud and in the sea; and
did all eat the same spiritual meat; and did all drink
the same spiritual drink : for they drank of that spir-
THE DOCTRINES AND DOGMAS OF MOBMONISM 127
itual Rock that followed them : and that Rock was —
Peter."
"Hold, sir! you have not quoted that correctly,"
someone exclaims. Possibly. Let us try again.
*' And that rock was — revelation."
"Hold on, there! that is not right — that is the
Mormon idea."
Certainly it is, but you must remember the *' Mor-
mon idea" is the very thing we are after; and they
.say "revelation" is the rock, and it must read that
way if their view is to be sustained.
In order to make sure of the right let us now read
again.
"And they drank of that spiritual Rock that fol-
lowed them, and that Rock wa^ Christ." (1 Cor. 10:
1-4.)
That settles it. No Peter, no "revelation" here.
Christ, the "spiritual Rock," was the " foundation"
and only hope of the children of Israel in every time
of trouble. Confirmatory of this, Moses afterwards
said unto them:
"The Lord thy God will raise up unto thee a
Prophet from the midst of thee, of thy brethren, like
unto me; unto him ye shall hearken." (Deut. 18: 15;
See Acts 3: 22.)
Here again the great law-giver of Israel pointed
them to Christ as being the Rock of their salvation.
Not only, then, was Jesus regarded as being the
*' foundation" of the prophets, of whom Moses was
chief, but also of the entire kingdom of ancient Israel.
Upon him depended their hopes of future happiness
and perpetual peace.
He was likewise the Rock upon which spiritual
Israel — the church — including the apostles and
128 TEE DOCTRINES AND DOGMAS OF MOBMONISM
prophets, founded their hopes of eternal life. This-
fact is rendered indisputable from the following:
**For we are laborers together with God; ye are
God's husbandry, ye are God's building."
If these Corinthians were God's building — God's
house — it is pertinent to inquire, Upon what founda-
tion were they built? That there may be no misun-
derstanding, no quibbling as to the conclusion, we-
shall let the apostle himself answer. He continues :
"According to the grace of God which is given
unto me as a wise masterbuilder I have laid the foun-
dalion^ and another buildeth thereon. But let every
man take heed how he buildeth thereon. For other
foundation can no man lay than that is laid, which is
Jesus Christ:' (1 Cor. 3: 9-11.)
Is further evidence necessary? Can you reasonably
demand any additional proof that Jesus, the Christ,
is the Rock — (he foundation — upon which the church
of God is built?
Here we have the express declaration of a witness
whom Latter Day Saints will not dare attempt to
controvert, that Christ is not only the Rock, but that
he is also the foundation upon which *' God's build-
ing " was based, and against which the *' gates of hell "^
should not prevail. Not only so, but, in order to
preclude the least shadow of doubt, he declares in
the most positive terms that, ^^ Other foundation can
no man lay [not even Joseph Smith] than that is laid^
which is Jesus Chinst:'
How are the Saints to defend Joseph Smith's
inspired (?) dictum that "revelation" is the rock —
the foundation — with such a declaration as this star-
ing them in the face at every turn? They simply can.
not do it. They are unable to appeal to Joseph's
THE DOCTRINES AND DOGMAS OF MOBMONISM 129
"Inspired Translation," for it is a word-for-word
reproduction, of every passage quoted, from the King
James translation. Neither dare they invoke the aid
of the Book of Mormon, for that clearly contradicts
the prophet Joseph's 'Hhussaith the Lord " on the
subject. Helaman, one of the chief judges of the
people of Nephi, just before his death thus instructs
his two sons :
"And now, my sons, remember, remember, that it
is upon the roch of our Redeemer, which is Christ,
the Son of God, that ye must build your foundation,
that when the devil shall send forth his mighty winds,
yea, his shafts in the whirlwind; yea, when all his
hail and mighty storm shall beat upon you, it shall
have no power over you to drag you down to the gulf
of misery and endless woe, because of the rock upon
which ye are built, which is a sure foundation."
(See Helaman 2: 12, Book of Mormon, page 418,
Palmyra edition.)
Defenders of the "revelation" dogma cannot
dodge this issue. The evidence is all against them and
they must yield. As may be seen by the above, the
Book of Mormon declares in language not to be mis-
understood that the "rock" upon which the sons of
Helaman were built — and Nephi was then its chief
minister — was Christ, and that he was also the " sure
foundation." The rocJc, then, was the foundation,
and the foundation was Christ.
In this controversy we have the Book of Mormon,
the Inspired Translation, and we may include the
book of "Doctrine and Covenants," all to stand
arrayed against the pet theory of the Saints concern-
ing the "rock revelation," and present the trouble-
some and iconoclastic spectacle of
9
130 THE DOCTRINES AND DOGMAS OF MORMONISM
JOSEPH SMITH, THE PROPHET,
VS.
JOSEPH SMITH, THE PROPHET.
Briefly summing up the testimony of th« witnesses,
the evidence in the case stands thus:
FOR THE ROCK CHRIST. FOR THE ROCK REVELATION.
Wityiesse^. Witnesses.
1. The Bible. 1. Joseph Smith.
2. The Inspired Translation.
3s Book of Mormon.
4. Doctrine and Covenants.
It may readily be seen that our Latter Day Saint
friends have the long end of the teeter-board, which
may be the funny end, but it is also the dangerous
one. My good brother Mormon, how do you like the
long end of the plank? Does the altitude make you
dizzy? Don't you have some misgivings about ever
being able to set your foot on solid earth again?
Come down from your giddy perch, even if, cat-
like, you have to climb backwards down the plank.
Indulge no longer in theories of speculative theolog3\
Never stop until you feel the solid earth beneath your
feet, then dig down through all the superficial rubbish
of modern revelation, and build your house upon the
solid Rock, Christ. Built upon this Rock, the winds
may blow and the storm beat u])on your house, but it
cannot fall, "for it is founded upon a rock" — the
Rock of eternal ages.
Thus it seems to me that he who runs may see that
the Mormon house is built upon the wrong founda-
tion— a foundation alike unauthorized, unstable and
extremely dangerous; a building receiving not the
sanction of the *' wise masterbuilders " of former
times.
THE DOCTRINES AND DOGMAS OF MORMONISM 13 Ix^
Finally: A church built upon the wrong founda-
tion is not the Church of Christ.
The Mormon Church is built upon a wrong founda-
tion.
Therefore, the Mormon Ghurch is not the Church
of Christ,
y
CHAPTER XIV.
PRIESTHOOD AND PREACHERS.
Priesthood and preachers — Ministers must be called by revelation —
Joseph was like Moses — Joseph and Oliver ordained to the
Aaronic priesthood by an angel — Ordained by Peter, James and
John to the Melchizedek priesthood — Questioned bj"^ Pi-esident
Smith of the Reorganized Church — His view criticised — How
priesthood is conferred — Angels do not oflBciate at ordinations —
Wl)o ordained Moses, Melchizedek, or Christ? — Christ the only
Melchizedek priest.
** No MAN taketh this honour unto himself but he
that is called of God as was Aaron." (Heb. 5: 4).
Strangelj^ enough, all Latter Day Saints, it matters
not to which of the various factions of the Mormon
Church they may belong, quote the above text to
prove that all ministers of the Church of Christ, and
especially those called to the higher '* offices in the
priesthood," must be called by ** revelation " as was
Aaron.
As ministers of other churches make no such claim
they are, without exception, denounced by the Saints
as "false teachers," having a form of godliness, but
" denying the power thereof." In other words, all
ministers not called by a direct revelation from God
through a prophet *' like unto Moses," are utterly and
absolutely without authority to minister in divine
things.
Joseph was "like unto Moses," and could, there-
fore, call as many Aarons into the field as he choose.
Revelations were in demand, and the prophet manu-
(132)
THE DOCTRINES AND DOGMAS OF MORMONISM 133
factured them by the gross. The fact is, these revela-
tion-made Latter Day priests bear no more resem-
blance to Aaron, either in duty or dignity, than does
their prophet to the great law-giver of ancient Israel.
Every thread in the Mormon fabric, both in warp and
woof, upon close inspection is found to be the merest
shoddy.
The manner in which "the priesthood " was " con-
ferred " upon Joseph and Oliver is enough to con-
demn the entire system, and brand it a>s a fraud. As
already shown, an angel, John the Baptist (!) came
down from heaven, and laying his hands upon them
ordained them to the ministry:
*' Upon you, my fellow-servants, in the name of
Messiah, I confer upon you the priesthood of Aaron."
(Smith's History, Vol. 1, page 34; also Tullidge's
History, page 43) .
PETER, JAMES AND JOHN — DID THEY ORDAIN JOSEPH
AND OLIVER?
The messenger — John the Baptist — promised them
that they should, in the near future, be ordained to
the Melchizedek priesthood, without which they
could not confirm the church by the laying on of
hands. Accordingly, Peter, James and John — once
apostles, but now angels, or "ministering spirits" —
in due time appeared and ordained them to the
higher, or Melchizedek priesthood, with which Mor-
mon theology invests them.
This ordination was performed by the laying on of
hands; at least this is the tradition in the church, as
it has been handed down from the earliest days of
Mormonrfem, and as it has ever been taught by the
134 THE DOCTRINES AND DOGMAS OF MORMONISM .
leading men among the Saints. As John the Baptist
ordained Joseph and Oliver to the Aaronic priest-
hood, so Peter, James and John ordained them to the
Melchizedek priesthood. For the first time in the
history of the denomination this is now called in
question by President Joseph Smith of the Reorgan-
ized Church. President Smith enters into a some-
what elaborate argument to show that said ordination
should be regarded in the light of an *' appointment,"
and the actual and only ordination ever performed by
the laying on of hands was when Joseph and Oliver
ordained each other, at the time the church was
organized. Concerning this matter President Smith
says :
**Some have concluded from the language found in
Doctrine and Covenant, 26 : 3, . . . that Peter,
James and John literally laid their own hands on the
heads of Joseph and Oliver. But this command was
to the effect that they should ordain each other. "^
(Smith's History, vol. 1, page 63).
Mr. Smith continues:
'* Some have supposed that they received two ordi-
nations; one under the hands of Peter, James and
John, and one by each other; but . . . there is
no historical evidence of such an event." (Ibid, page
64).
The historian continues his argument to show that
no such ordination ever occurred, and urges that,
"The words of the revelation, * by whom I have
ordained you,' do not furnish the proof." (Page 65).
The above declaration is based upon the assump-
tion, that, if the ordination ever occurred it must
have been at the time '* when the instruction was.
THE DOCTRINES AND DOGMAS OF MORMONISM 135
given to ordain or when the ordination actually took
place." (Page 65).
This by no means follows. It is not claimed,
neither is it pertinent to the issue, that they should
be ordained by the angel and by each other at the
same time and at the same place. President Smith
does not even question the fact that Joseph and
Oliver ** received two ordinations" to the Aaronic
priesthood, one by the angel, and *' one by each
other;" and yet the ordinations took place at two
different times and places. They were ordained by
the angel while at prayer in the ivoods, and were then
commanded to baptize each other.
*' Accordingly," says Joseph, "we went and were
baptized, . . . after which I laid my hands upon
his head and ordained him to the Aaronic priesthood;
afterwards he laid his hands on me and ordained me
to the same priesthood — for so we were commanded."
(Tullidge's History, page 43).
If the ordinations in this case were not simul-
taneous, why does President Smith insist that the
*'two ordinations" to the Melchizedek priesthood
should be at the same time?
The *' ordination" under the hands of Peter,
James and John is understood to have occurred *'in
the wilderness, . . . on the Susquehanna River "
(see Smith's History, page 65), while the ordination
by each other occurred at the residence of *'old
Father Whitmer, in Fayette, Seneca Co., N. Y."
(Ibid, page 65).
While President Smith assures us that *' there is no
historicalevidence of such an event," yet on the same
page with this declaration, we find the following:
" In regard to this event Oliver Cowdery is reported
136 THE DOCTRINES AND DOGMAS OF MORMONISM
by George Keynolds [a Mormon writer] in his * Mith
of the Manuscript Found,' page 80, . . . assaying:
'I was also present with Joseph when the higher
or Melchizedek priesthood wjas conferred b}^ the holy
angel from on high. This priesthood was then con-
ferred on each other by the will and commandment
of God." (Ibid, page 64.)
Here we have two ordinations, one by an *' angel
from on high," the other by each other. How were
these ordinations performed? Oliver says the Mel-
chizedek priesthood was "conferred" first by the
angel, then by each other. In Mormon parlance and
practice, how is priesthood conferred? By the laying
on of hands f and jubveh in any other way.
** Upon 3^ou, my fellow-servants, I confer the priest-
hood of Aaron," and Joseph says the angel had his
hands upon their heads at the time. This being the
manner, and the only manner, of conferring priest-
hood, then it follows as a logical necessity that when
angels confer priesthood it is in exactly the same
manner that men confer it, namely, by the laying on
of hands. There is no possible means of escape from
this conclusion.
The revelation to which President Smith refers us,
26 : 3, declares that Peter, James and John were sent
to Joseph and Oliver, and by whom they were ordain-
ed. Joseph said these three apostle-angels came to
them, and that he heard their voices " in the wilder-
ness on the Susquehanna River," in Pennsylvania;
and Oliver declares the Melchizedek priesthood was
conferred, and presumably at this meeting, as it is the
only reference to a visit from Peter, James and John.
The revelation in question reads thus :
** And also with Peter, and James, and John, whom
THE DOCTRINES AND DOGMAS OF MOBMONISM 137
I have sent unto you, by whom I have ordained you
and confirmed you,'' etc. (D. and C. 26: 3, page 113).
The point raised by President Smith is that which
relates to the meaning of the word *' ordain." He
quotes Webster to show that to ordain does not neces-
sarily mean to set apart a man to an ofl3ce by the
laying on of hands. This is undoubtedly correct; but
the question is. Does the word as it is used in this
revelation mean to ordain by the laying on of hands?
or does it merely mean to appoint, to set in order, to
regulate, etc.?
If the words ** by whom I have ordained you " mean
only to adjust, regulate, set in order, etc., having no
reference to the imposition of hands, it must mean
the same thing when it relates to John the Baptist.
In the same revelation, at paragraph 2 (page 112) we
find this language:
*' Which John I have sent unto you, my servants,
Joseph Smith, Jr. and Oliver Cowdery, to ordain you
unto this first priesthood which you have received,
that ye might be ordained even a^ Aaron."
As the language is exactly similar, John was sent to
^ordain them to the Aaronic priesthood, while Peter,
James and John were sent to ordain them to the
Melchizedek priesthood. If in the one case ordina-
tion is shown to have been performed by the laying
on of hands, it will prove that the other must have
been done in the same way. If to ordain here means
simply and only to appoint, set in order^ etc., then
John the Baptist only appointed Joseph and Oliver to
set things in order. In this case neither was ordained
to the Aaronic priesthood by the laying on of hands,
which wo,uld be to flatly contradict both Joseph
.and Oliver upon this point, and this will never do.
138 THE DOCTRINES AXD DOGMAS OF MORMONISM
Concerning this ordination President Smith says:
** Friday, May 15, . . . the Aaronic priesthood
was conferred upon them through the instrumentality
of John the Baptist." (Smith's History, Vol. 1,
page 34.)
He then quotes Joseph as saying that John the
Baptist, *' having laid his hands upon us, he ordained
us:'
Here we have the fact established by the very best
Mormon authority that to confer the priesthood is to
ordain by the laying on of hands. Hence, when
Peter, James and John " conferred " the Melchizedek
priesthood upon Joseph and Oliver, they did so by
the laying on of hands.
Briefly stated, the matter stands thus: If John the
Baptist ordained Joseph Smith and Oliver Cowdery
to the Aarouic priesthood by the laying on of hands,
then Peter, James and John must have ordained them
to the Melchizedek priesthood in precisely the same
manner.
If Joseph and Oliver were not so ordained, then,
neither of them possessed the Melchizedek priest-
hood, and could not confer it upon each other, for the
very palpable reason that they could not give or
"confer" what they did not possess; and hence if
they were not thus ordained by Peter, James and
John, then the Melchizedek priesthood has never
been restored, and the entire Mormon Church is abso-
lutely without authority. This is the inevitable result
of President Smith's logic.
And it is thus rendered reasonably clear that both
Joseph and Oliver were not only favored with numer-
ous visits by heavenly messengers, but that they were
actually ordained to the Gospel ministry by the in-
THF DOCTRINES AND DOGMAS OF MORMONISM 139
comparable touch of angelic hands. O, for the
depravity of fallen human nature and the depravity
of the human heart ! What presumption! What an
unmitigated and heaven-daring fraud! What an
unholy farce ! How dare these men make such pre-
posterous and unprecedented claims?
Where do we read of angels ordaining men to office
by the laying on of hands? What angel ordained
Melchizedek, the great high priest, to whom even
Abraham, the friend of God, paid tithes?
What messenger left the courts of eternal glory,
and wending his way to earth laid his hands upon
Moses, the great law-giver of Israel, and ordained him
to the priesthood of Melchizedek?
What angel left the shining courts of the Eternal,
and, descending to earth on lightning wing, laid his
hands upon the Lord, the *'King of glory," to ordain
him a priest after the order of Melchizedek? No
patriarch, no prophet or sage, not even the Lord
himself, ever felt the touch of angelic hands in ordi-
nation, and yet this daring pretender, this unblushing
impostor, comes to an intelligent public with the
incredible and unsupported story that God sent an
angel to earth and ordained him and his accomplice,
Oliver Cowdery, to be priests of the most high God !
In the very nature of things such an event is simply
impossible. There has been but one priest after the
order of Melchizedek, and he was not such by the lay-
ing on of hands of either angels or men ; and I chal-
lenge the scholarship of the entire Mormon Church
to give an instance of " conferring" the Melchizedek
priest-hood upon either Christ or his apostles by the
laying on of hands, or by any other means.
Let the advocates of this heretical dogma step to
140 THE DOCTRINES AND DOGMAS OF MORMONISM
the front and defend their position if they are intelli-
gently honest in what they profess to believe ; and we
shall not limit them to the Bible for proof, as we
might very properly do, but they may have access to
the Book of Mormon, also, which, as the Saints
claim, contains the ^^ fullness of the Gospel."
Nowhere, and 1 speak advisedly, does the Book of
Mormon hint, even remotely, that there were '* two
priesthoods " in the church among the Nephites, and
the term *' Melchizedek Priesthood '* is nowhere to be
found in the hook. The only reference to Melchize-
dek is in Alma, tenth chapter, page 260, where the
name occurs five times, but '* the Melchizedek Priest-
hood," and "the Aaronic Priesthood,'* are terms
nowhere to be found in the book.
Melchizedek is referred to as having "received the
office of the High Priesthood," but there is not the
slightest intimation that such office was "conferred "
by the laying on of hands.
It is likewise true that the Book of Mormon con-
tains no account of the ordination of the Nephite
"twelve disciples" by the laying on of hands, either
by Christ when he chose them, or by anybody else
afterwards. The only record of the event says that
he simply "Touched with his hand the disciples
whom he had chosen, one by one, even till he had
touched them all, and spake unto them as he touched
them." (Book of Mormon, Nephi, chapter 10, page
493).
Thus it appears that the revelation which contains
the fullness of the everlasting Gospel, is as silent as
an Egyptian tomb on a question of paramount impor-
tance with the Saints, namely, ordination to the apos-
tleship by the laying on of hands.
THJS DOCTRINES AND DOGMAS OF MOBMONISM 141
MELCHIZEDEK PRIESTS.
I have said that there has been but one Melchize-
dek Priest since the time of Salem's great king-
priest, and that was Christ. I have likewise declared
that it is simply impossible that Joseph Smith and
Oliver Cowdery could have been Melchizedek priests,
and I will state my reasons for this belief.
First. The Bible contains no allusion to the fact
that Moses, or any other prophet, priest or king of
Bible times was ever ordained a priest after the order
of Melchizedek. If it were a common practice, as
Mr. Kelley would have us believe, why was such
prominence given to the fact that Christ was such an
high priest? If Melchizedek high priests had come
,down in a regular line of descent from Moses to
Christ, as Mr. Kelley tries to prove, and as Joseph's
great ** revelation on Priesthood" affirms, why
should Paul lay such stress upon this particular fact
in the case of Christ? Why should it be regarded as
a significant and very important fact that Christ was
a** priest forever after the order of Melchizedek?"
(See Heb. 7:1-16).
Second. The apostles of Christ were not — indeed
they could not be — priests in any proper sense of that
word, much less Melchizedek priests. The reasons
which would preclude the apostles would also bar out
Joseph Smith, or any other man.
Two things are especially necessary in order to con-
stitute a Melchizedek priest:
First. The individual must he a king.
Second. Being a king, he may become a priest.
Hence, a priest of the Melchizedek order is at once
a king and a priest — a king-priest.
For proof of this read:
142 TRE DOCTRINES AND DOGMAS OF MORMONISM
"For this Melchizedek, king of Salem, priest of
the most high God, who met Abraham returning
from the slaughter of the kings, and blessed him;
to whom also Abraham gave a tenth part of all; first
being by interpretation ITing of righteousness, and
after that also king of /Salem, which is ^ing of
peace.'' (Heb. 7: 1, 2).
Of no other earthly king in Biblical history can as
much be said. All kings, whether of Israel or of
the Gentile nations, were " men of war." But here,
amid the tumult of war and strife — a strife for mas-
tery and dominion — we have a King, the ruler of a
single city, who is dominated, by way of unique dis-
tinction from all others, the "King of righteous-
ness,'* the **King of peace," and his city was the city
of peace, or Salem.
The patriarchal and prophetic ages abounded in
incidents which clearly foreshadowed Christ, and of
which this is perhaps the most striking. In every
minute particular he conformed to his great antetype,
Melchizedek.
Melchizedek was a king of righteousness, and so
was Christ, and Jesus was in the pre-eminent sense of
that term, the Prince of life — the King of Peace.
Ordained of God, he gave himself as the great and
last sacrificial offering under the law, for the
redemption and salvation of the race. He was pro-
claimed by angelic voices to be Heaven's great King.
He was and is King of kings and Lord of lords.
Hence, Paul's declaration that he was made " a
priest /orever after the order of Melchizedek."
When Latter Day Saints shall give us proof, not
assertion, bare and unsupported, that any other Mel-
chizedek priest was ever ordained, either under the
THE DOCTRINES AND DOGMAS OF MORMONISM 143
law or under the Gospel, then, and not till then, will
thinking people regard it as being necessary to exam-
ine the claims of modern apostles and prophets to
such an honor. Give us facts^ gentlemen, and let
your fine-spun theories rest.
Were the apostles of Christ, or any other class of
ministers of his church, ever referred to, or in any
proper sense of that word regarded as kings? If so,
then it was possible for them to become priests of the
Melchizedek order; otherwise never. Not even a
Mormon apostle will dare assume that the apostles
were kings except in the sense that all God's people
are, or may be, '* kings and priests unto God."
If they were not kings in the proper sense of that
word, they were not Melchizedek priests, and if they
were not, and, indeed, could not become priests after
the Melchizedek order on that account, then it is
simply impossible that Joseph Smith and Oliver Cow-
dery could have been such priests, all their pretended
visions and revelations to the contrary notwithstand-
ing; and if they were not ** ordained to the Melchize-
dek priesthood," then they were deceivers, and Mor-
monism is a fraud.
CHAPTER XV.
PETESTHOOD ^WHAT IS IT?
Priesthood — What is it?— Webster vs. Kelley— Mormon definition
erroneous — Joseph's revelation on priesthood— Handed down
from father to son — Isaiah lived in the days of Abraham — Moses-
ordained by his father-in-law, Jethro — Abraham ordained by
Melchizedek — A table of dates and ordinations — Gad ordained
Jeremy 1120 years before the prophet was bom.
With Latter Day Saints of every class and name
everything ecclesiastical depends upon the "priest-
hood.** It is the touch-stone of all Mormon philoso-
phy. Absolutely nothing can be accomplished without
it. **No man can see God and live/* quoth the
prophet Joseph, without this priesthood.
The definition of this word as authorized by our
standards is altogether too limited for a Mormon
writer or speaker. If for any reason he has occasion
to appeal to a dictionary, he usually appends his own
definition, as in the following from Mr. Kelley:
**Priesthood — What is it? Webster defines it to be,
1. The office or character of a priest.'
2. The order of men set apart for sacred offices.*
"More fully defined, priesthood on earth [just as if
there can be human priests in heaven] is the authority
and order of God committed to men, by which they
are duly empowered and commissioned to preach the
Gospel and administer the ordinances thereof, namely,
administer the Lord's Supper, ordain, and perform
any and all other duties required in the administra-
tion of the government of his church and kingdom
(144)
THE DOCTRINES AND DOGMAS OF MOBMONISM 145
among men." (Presidency and Priesthood, page 1).
It is really too bad that Noah Webster could not
have been permitted to live contemporaneously with
this linguistic luminary, for had he been so fortun-
ate, had the wisdom of the gods of fortune so
ordained, he would no doubt have been able ** more
fully" and correctly to define this magical word
"priesthood." Lexicographers of the present and
future, however, will doubtless avail themselves of
the opportunity which this apostolic flash affords, and
under the light of its beneficent rays correct Mr.
Webster's blunder.
Anybody can see that Mr. Kelley's definition does
not define. It merely defines the duties of a priest as
he understands them.
The Saints talk of "priesthood" as a thing to be
carried about in your vest pocket, or donned or laid
aside as a Sunday suit. You may "hold" a priest-
hood as a jug holds water, or as Douglass held
Lincoln's hat.
The individual Mormon preacher does not belong
to the priesthood — to that " order of men set apart
for sacred offices " — ^but the priesthood belongs to
him; it has been "conferred" upon him, having
"received" it under the hand of Elder Jones or
Apostle Smith.
To illustrate their manner of using the word, permit
me to quote a few passages from Mr. Kelley's Presi-
dency and Priesthood :
"The organization [of the church] took form in the
offices of the priesthood." (Preface, page 8.)
"God has committed the priesthood as a means of
authorizing men to minister." (Page 3.)
"The inspired records clearly reveal and provide
10
146 THE DOCTRINES AND DOGMAS OF MORMONISM
for the existence of tioo priesthoods,^^ (Page 3.)
But Mr. Kelley fails to cite his readers to a single
passage where this revelation is so clearly made, and
he cannot do so for the reason that the inspired
records make no such revelation. Instead of having
two orders or grades of priesthood, the Saints have
two priesthoods,
" These two priesthoods were conferred upon men,
. as a means of authorizing them to administer
acceptably in the government of God." (Page 4.)
"The Gospel is administered by the authority of
the Melchizedek priesthood." (Page 5.)
But Mr. Kelley does not inform us where he finds
authority for this remarkable statement.
"The priesthood was not limited to a given time
and then to cease. ... It was transmitted from
Abel to Noah." (Page 6.)
" Melchizedek held the high priesthood at this time
and received it from his predecessors." (Page 6.)
"Moses' father-in-law seems to have 7^eZc? the true
priesthood." (Ibid.)
You may be curious to know where Mr. Kelley gets
all these odd notions about priesthood. I will try to
enlighten you. None of these ideas are original with
Mr. Kelley. From an acquaintance of nearly thirty-
five years with that gentleman, I regard him as a man
of too much good sense to ever have entertained such
absurd notions had he not, like myself, been taught
them from his infancy. They originated in the fertile
brain of Joseph Smith, with many others of like
character, as may be seen by the following :
A revelation of Jesus Christ unto Joseph Smith,
THE DOCTRINES AND DOGMAS OF MOBMONISM 147
Jr., and six elders. . . . And the sons of Moses,
according to the holy priesthood which he received
under the hand of his father-in-law, Jethro; and
Jethro received it under the hand of Caleb; and
Caleb received it under the hand of Elihu; and Elihu
received it under the hand of Jeremy; and Jeremy
received it under the hand of Gad; and Gad received
it under the hand of Esaias ; and Esaias received it
under the hand of God, Esaias also lived in the days
of Abraham and was blessed of him — which Abraham
received the priesthood from Melchizedek, who re-
ceived it through the lineage of his fathers, even till
Noah; and from Noah till Enoch through the lineage
of their fathers ; and from Enoch to Abel, who was
slain by the conspiracy of his brother, who received
the priesthood by the commandment of God, by the
hand of his father Adam, who was the first man —
which priesthood continueth in the church of God in all
generations, and is without beginning of days or end
of years." (Doc. and Cov., pages 223, 224.)
This is a brief history of the Melchizedek priest^
hood as it came down from the days of Adam. The
revelation then continues:
"And the Lord confirmed a priesthood also upon
Aaron and his seed, throughout all their generations
— which priesthood also continueth and abideth for-
ever with, the priesthood, which is after the holiest
order of God: and this greater priesthood adminis-
tereth the Gospel and holdeth the key of the m3^ster-
ies of the kingdom, even the key of the knowledge of
God; therefore, in the ordinances thereof, the power
of godliness is manifest ; and without the ordinances
thereof, and the authority of the priesthood, the
power of godliness is not manifest unto men in the
148 THE DOCTRINES AND DOGMAS OF MORMONISM
flesh; for without this no man can see the face of Gody
even the Father, and live." (See Doc. and Gov., sec.
83, par. 3).
I wish now to call especial attention to a few points
contained in the above. I have italicized in the quo-
tation to avoid repetition.
First. If Moses received the Melchizedek priest-
hood under the hand of his father-in-law, Jethro, it
is one of the remarkable things in history that no
mention is made of the fact by any of the divine
writers. That an event of so much vital importance
should be passed over without mention is altogether
incredible, and cannot be true.
Perhaps one of the most remarkable things about
this "revelation on priesthood,'' is found in the fact
that Esaias — or Isaiah — is made the contemporary of
Abraham, who received the priesthood under the
hand of Melchizedek. Yet Esaias was, by some
unaccountable means, placed under the necessity of
receiving it " under the hand of God." Why did not
Esaias receive the priesthood under the hand of
Abraham at the time he was "blessed of him?" or,
what would have been still better, perhaps, under the
hand of Melchizedek himself? AVhy should God
leave his throne in heaven, come to earth and ordain
Esaias by the laying on of hands, when two such great
priests as Melchizedek and Abraham were accessible
to him?
The idea is simply preposterous, and is but another
exhibition of the wonderful power of imagination —
the creative faculty — with which this remarkable man
was so liberally endowed.
While Abraham lived B. C. 1913, Isaiah, or Esaias,
did not appear upon the stage of action till 1153 years
THE DOCTRINES AND DOGMAS OF MORMONISM 149
later, in the year B. C. 760. Joseph certainly
neglected to consult his chronological tables while
receiving this revelation.
But it may be urged that the Esaias referred to was
not Isaiah the prophet, 'but another man of the same
name, who lived in the days of Abraham. Well, if
we admit the possibility of this explanation, which is
highly improbable, as no other Esaias is mentioned in
Scripture history except the prophet, even then the
so-called revelation is proved to be a fabrication from
the following considerations, namely:
1. While it is possible that Jethro might have
been ordained under the hand of Caleb — both being
contemporary with Moses — it is simply impossible
that the latter could have been ordained by Elihu, as
may be seen by a glance at the following table; and
the same is true of all the persons named:
NAME.
WHEN LIVING,
B. C.
DIFFERENCE IN
TIME.
SCRIPTURAL
REFERENCE.
Caleb.
Elihu.
1452.
1171.
281.
Num26:65.
1 Sam. 1 : 1.
2.
Elilm.
Jeremy.
3.
1171.
629.
442.
Jer. 31:15;
Mat. 2:17.
Jeremy.
Gad.
4.
Gad.
Esaias.
629.
1749.
1120.
Gen. 30:11.
1749.
760.
989.
Isa. 1:1;
Acts. 8 : 28.
Thus it appears that Elihu ordained Caleb 281
years before he was born; or, to reverse the condi-
tions, Caleb had been dead 281 years when he was
ordained by Elihu.
2. Elija had been dead 542 years when he was or-
dained by Jeremy.
3. Here we have Gad to have ordained Jeremy
150 THE DOCTRINES AND DOGMAS OF MORMONISM
1120 jears before the prophet was born ; and finally^
4. Esaias is represented to have ordained Gad to-
the **Melchizedek priesthood/' 989 3'ears after the
latter 's death.
I certainly see no means by which Latter Day
Saints can extricate themselves from the embarrass-
ing predicament in which these figures place them.
But the most absurd thing about the whole affair, and
which stamps fraud upon the very face of the pre-
tended revelation, is found in the representation that
God vacated his throne in heaven, descend to earth,
laid his hand upon Esaias and ordained him to the
ofiice of a priest after the order of Melchizedek.
We might extend the list of Mormon absurdities
relative to this question of priesthood, but enough
has been said to show that the prophet gave free rein
to his wildest fancies,' and that his *' revelations '' are
the merest vagaries of the human mind, and wholly
unreliable as a means of obtaining either light or
truth.
"Called of God as was Aaron," indeed! In the
first place, the passage quoted has reference only to
priests under the law, and does not, therefore, apply
to the calling of Gospel ministers. Besides this,
Aaronic priests, after the first revelation calling
Aaron, and establishing the rule by which all subse-
quent priests were to be chosen, were never called by
revelation. The law provided that the sons of Levi
should, from that time, be set apart — consecrated to
this service. No revelation after that was necessary
to set apart an Aaronic priest.
The same rule applied to the calling of ministers of
the Gospel obviates the necessity for any modera
revelation in order to their acceptance with God.
J
CHAPTER XVI.
APOSTLES, THEN AND NOW — HOW CALLED?
Apostles, then and now — How called? — What is an apostle? — Called
by Jesus personally — Not ordained by the laying on of hands —
How were the apostles qualified? — Endued with power from on
high — Mormon apostles — How called? — Chosen by Oliver Cow-
dery, David Whitmer and Martin Harris — Names of the twelve
apostles.
What is an apostle? Webster defines the word
thus:
''A person deputied to execute some important
business, but appropriately a disciple of Christ com-
missioned to preach the Gospel."
The twelve whom Christ ordained were persons
"deputied to execute some important business," and
that *' important business " was to preach the Gospel
and permanently establish the Church of Christ.
They were in fact Christ's ambassadors.
Latter Day Saints claim not only that apostles must
be in the church to-day because they were then^ but
they make the further claim that such apostles must
be called to-day exactly as they were in the apostolic
age.
If we are to have apostles in the church now, I
freely kdmit, nay, urge, that they must be called and
qualified exactly in the same manner as were the first
apostles.
Any persons claiming to be apostles who are not so
called and qualified cannot be apostles of Christ, and
should be rejected as impostors. This leads us to
inquire,
(151)
152 THE DOCTRINES AND DOGMAS OF MOBMONISM
HOW WERE THE APOSTLES OF CHRIST CHOSEN?
To Bible readers I hardly need say the call was
personal and direct. To Peter and Andrew, James
and John, he simply said, *' Follow me, and I will
make you fishers of men." (Matt. 4: 18-22).
To Matthew, whom Jesus saw while *' sitting at the
receipt of customs, he said. Follow me. And he arose
and followed him." (Matt. 9: 9).
John extends the list to include Philip and
Nathanael, to whom, as on other occasions, Jesus said,
" Follow me." (John 1 : 43-46).
This is the unostentatious manner in which Jesus
called his apostles. No formal ceremony of any kind.
They were not even consecrated by the laying on of
hands. From this we may very reasonably infer that
apostles were not made, and indeed cannot be made,
by the laying on of hands. Nay, I go further than
this and declare that there is not an instance on
record in the New Testament where any man ever
laid his hands on another and ordained him to the
office of an apostle. *'Well," says the objector,
"were not the twelve ordained by Jesus? Does he
not say, 'I have chosen you and ordained you?'"
(See John 15: 16).
Jesus certainly both chose and ordained his twelve
disciples; but there is not the slightest hint that they
were ordained by the laying on of hands. *' Ordain:
To appoint; to decree; to set; to establish; to insti-
tute; to set apart for an office." — Webster.
Thus it may be seen that the word '* ordain " does
not necessarily imply a consecration by the laying on
of hands.
In a recently published Church History, written by
President Joseph Smith and Apostle Heman C. Smith
THE DOCTRINES AND DOGMAS OF MORMONISM 153
of the Reorganized Church, we find an elaborate
argument to prove that Peter, James and John did
not ordain Joseph Smith to the Melchizedek priest-
hood by the laying on of hands, a claim perhaps never
before questioned by any Mormon writer.
After quoting Webster, the following comments are
offered :
"Hence Peter, James and John could have been
ordained by holding and exercising the power to
direct, set in order, arrange, regulate, establish,
appoint, decree, enact or institute, etc. In the absence
of any evidence that Peter, James and John ordained
in the sense of Webster's fourth definition [that is,
" by the laying on of hands "] we are not justified as
historians in saying that Joseph and Oliver were so
ordained." (Smith's Church History, page 65.)
Neither the authority cited nor the argument of the
^bove can be successfully questioned. Let us, there-
fore, apply the rule to the case in hand. We
have said that Jesus did not ordain his apostles by the
laying on of hands, and insist that the meaning of the
word does not necessarily imply such an act. Hence
Jesus could have ordained his' discij^les by exercising
the power to " direct, set in order, arrange, regulate,
establish, appoint, decree, enact or institute;" and
*'in the absence of any evidence" that Jesus did
ordain " according to Webster's fourth definition we
are not justified in saying" that the apostles were so
ordained. That they were so ordained we most em-
phatically deny, and challenge the proof.
This brings us to consider,
HOW WERE THE APOSTLES QUALIFIED?
The story is brief and is thus related by the wit-
nesses:
154 THE DOCTRINES AND DOGMAS OF MORMONISM
*' And behold, I send the promise of m}' Father
upon you: But tarry ye in the city of Jerusalem, until
ye be endued with power from on high." (Luke
24:49.)
** Ye shall be baptized with the Holy Ghost not
many days hence." (Acts 1:5.)
*' And when the day of Pentecost was fully come,
they were all with one accord in one place. And
suddenly there came a sound from heaven as of a
rushing mighty wind, and it filled the whole house
where they were sitting. And there appeared unto
them cloven tongues like as of fire, and it sat upon
each of them. And they were all filled with the l^o\y
Spirit, and began to speak with other tongues, as the
Spirit gave them utterance." (Acts 2: 1-4.)
Who were present at this wonderful enduement
meeting?
'*Now when this was noised abroad, the multitude
came together, and were confounded, because that
every man heard them speak in his own language."
(Verse 6. See also verses 7-11.)
What was the result of this marvelous exhibition of
divine power?
" Then they that gladly received his word were bap-
tized : and the same day there were added unto them
about tliree thousand souls.^^ (Acts 2: 41.)
These disciples were now qualified to *' go into all
the world and preach the Gospel to every creature,"
it mattered not what his nationality or what his
tongue.
Bearing in mind the fact that, if apostles exist in
this age, they must be called and qualified exactly as
they were anciently, let us now determine — and from
Mormon sources — just how the latter day apostles
THE DOCTRINES AND DOGMAS OF MORMONISM 155
were called and qualified, and compare them with.
Christ's apostles.
MODERN APOSTLES — HOW CALLED?
The twelve apostles of Joseph Smith were called at
a meeting appointed by Joseph himself for that pur-
pose, at Kirtland, Ohio, Feb. 14, 1835. President
Smith, in stating the object of the meeting, said " it
was made known to him by vision and by the Holy
Spirit" that the meeting should be called.
** President Joseph Smith, Jr., after making many
remarks on the subject of choosing the Twelve,
wanted an expression from the brethren, if they
would be satisfied to have the Spirit of the Lord dic-
tate in the choice of the elders to be apostles; where-
upon all the elders present expressed their anxious
desire to have it so.
"President Joseph Smith, Jr., said that the first
business of the meeting was, for the three witnesses
of the Book of Mormon, to pray, each one, and then
proceed to choose twelve men from the church, as apos-
tles, to go to all nations, kindreds, tongues and people.
" The three witnesses; viz., Oliver Cowdery, David
Whitmer, and Martin Harris, united in prayer.
*' These three witnesses were then blessed by the
laying on of the hands of the Presidency.
'* The witnesses then, according to a former com-
mandment, proceeded to make choice of the Twelve.
Their names are as follows:
1. Lyman E. Johnson. 7. William E. McLcUin.
2. Brigham Young. 8. John F. Boynton.
3. Heber C. Kemball. 9. Orson Pratt.
4. Orson Hyde. 10. William Smith.
5. David AY. Patten. 11. Thomas B. Marsh.
6. Luke Johnson. 12. Parley P. Pratt.
156 THE DOCTRINES AND DOGMAS OF MORMONISM
"Lyman E. Johnson, Brigham Young and Heber
C Kimball came forward; and the three witnesses
laid their hands upon each one's head and prayed
separately." (Smith's Church History, pages 540 and
541. Also page 538.)
At subsequent meetings the other nine were in like
manner ordained. (See page 542.)
And thus were chosen the first twelve apostles of
Mormonism. Reader, do you observe one single mark
of similarity between the methods employed in call-
ing the apostles of Jesus Christ, and those adopted
Ijy Joseph Smith in calling his twelve? Not the
slightest. In the former case the disciples were not
even known personall}' to the Saviour, much less to
be his followers. (See John 1: 46.)
Not so with Joseph Smith. His twelve were chosen
from his tried followers, — most of them members of
*' Zion's Camp," a company over 200 strong, who fol-
lowed Joseph to Missouri, in 1834, to " redeem Zion,"
l)ut who were so disastrously defeated in their pur-
pose. (See list of names on pages 462-464, Smith's
History.)
To his twelve Jesus simply said, "Follow me."
But Joseph said: " The first business of the meeting
was for the three witnesses to choose the twelve
apostles," and they chose them.
The apostles of Christ were chosen by Jesus him-
self, while those of Joseph were chosen by Oliver
Cowdery, David Whitmer and Martin Harris.
Jesus said, "I will make you fishers of men."
But Joseph said, " Are you satisfied to have the
Spirit of the Lord dictate [to the three witnesses] in
the choice of the elders to be apostles? "
The apostles of Christ were chosen before the estab-
THE DOCTRINES AND DOGMAS OF MOBMONISM 157
lishment of the church, while the apostles of Joseph
were an after-thought, and were called five years after
the establishment of his church.
The apostles of Jesus were steadfast to the end;
while many of Joseph's, and even the three witnesses
who chose them, denounced Joseph and withdrew
from the church, some three years after their ordina-
tion. (See Smith's History pp. 651, 652, 657.)
See also page 49, for an account of, and apology
for, the disaffection of not only the three witnesses,
but also that of the ** eight witnesses."
CHAPTER XVII.
Joseph's apostles — how qualified — ^an imitation.
Joseph's apostles — ^How qualified — Tarry at Kirtland — Dedication
of the Kirtland temple — ^House filled with angels — Questions and
answers — Jesus did not appear — The Reorganized Church — When
organized, and by whom — Of whom composed — Seven apostles
chosen — Their names — Chosen by a committee of three — The lesser
ordains the greater — Can a stream rise above its fountain? —
Apostasy of Apostle Briggs — Repudiates his own revelation —
Three of the seven apostles reduced to the ranks — Ells and Derry
chosen by a committee of three — Apostle Derry resigns — Summed
up.
In delivering the charge to the new apostles, Presi-
dent Oliver Cowdery said :
*'Have you desired this ministry with all your
hearts? If you have desired it you are called of God,
not man, to go into all the world." (Tullidge's His-
tory, page 154).
Further along in his address he charges them to,
•** Tarry at Kirtland until you are endowed with
power from on high." (Page 157). An imitation.
In December following (1835), when addressing
the twelve concerning the promised *' endowment,"
Joseph said to them:
'* I feel disposed to speak a few words more to you,
my brethren, concerning the endowment. All who
are prepared, and are sufficiently pure to abide the
presence of the Lord, will see him in the solemn
assembly." (Smith's History, page 603).
At this time the Kirtland temple was nearing com-
pletion, and within its sacred walls the elders
(158)
THE DOCTRINES AND DOGMAS OF MOEMONISM 159
expected to receive their endowment. Finished at
last, Sunday, March 27, 1836, was the time appointed
for its dedication.
**The dedication was looked forward to with
intense interest, and when the day arrived a dense
multitude assembled. ... At the hour appointed
the assembly was seated, and President E-igdon began
the services of the day. . . .
*'x^fter singing by the congregation, Joseph offered
the following dedicatory prayer. . . .
*' After the close of the above prayer and singing
by the choir, the Lord's Supper was administered,
* After which,' says Joseph, 'I bore record of my mis-
sion and the ministration of angels. . . . Presi-
dent F. G. Williams arose, and testified that while
President Rigdon was making his first j)rayer, an
angel entered the window and took his seat between
Father Smith and himself, and remained there during
his prayer. President David Whitmer also saw
angels in the house.'
" * At the evening meeting of the same day,' says
Joseph, * Brother George A. Smith arose and began
to prophesy, when a noise was heard like the sound
of a rushing mighty wind, which filled the temple,
and all the congregation simultaneously arose, being
moved upon by an invisible power. Many began to
speak in tongues and prophesy; others saw glorious
visions; and I beheld the temple was filled with
angels, which fact I declared to the congregation.
The people of the neighborhood came running
together, (hearing an unusual sound within, and see-
ing a bright light like a pillar of fire resting upon the
temple) and were astonished at what was transpir-
160 THE DOCTRINES AND DOGMAS OF MORMONISM
ing." (Tullidge's History, pages 189, 190, 191, 199,.
200).
Without a word of comment we might let the mat-
ter rest here, asking the reader to make his own com-
parison of this so-called endowment with that of the
apostles, yet I cannot forbear a few suggestions:
1. Who were present at the Kirtland endowment?
Latter Day Saints only, so far as the history informs
us.
2. Who undertood the "tongues'* in which not
one of the apostles is declared to have spoken? Not a
soul, for they were all English-speaking people.
3. How many were converted by the presence of
the houseful of angels? Not a soul, for no one saw
them except Joseph and his ''counselor," F. G,
Williams, while at Pentecost tltree thousand were
added to the church in a single day. Jesus did not
appear at the endowment as Joseph said he would do
— nothing but angels.
4. How many of the apostles of Christ denied the
faith, and turned away from the Master after their
endowment? Not one of them. And yet Presidents
Oliver Cowdery, David Whitmer, Frederick G. Wil-
liams; and Apostles Thomas B. Marsh, Wm. E.
McLellin and John F. Boyntoji ; witness Martin Har-
ris, and many others, all denounced the prophet and
left the church after their " endowment."
If they witnessed what is said to have transpired, it
seems incredible that they should ever have thus
fallen away. The reader must decide for himself
whether the evidence is competent to prove what is
alleged. One thing, however, is perfectly clear, and
that is, not a point of similarity is to be found
between the two events.
THE DOCTRINES AND DOGMAS OF MORMONISM 161
Passing now from the original Mormon Church and
its apostles, let us take a brief view of the
APOSTLES OF THE REORGANIZED CHURCH. *
At the death of Joseph and Hyrum Smith in 1844,
the church was divided into various factions upon
the question of leadership. The great body of the
church followed Brigham Young and "the twelve"
to Utah. William B. Smith, brother of the prophet,
had quite a following, but soon went to pieces on the
rock of polygamy. James J. Strang, then of Wiscon-
sin, but later of Beaver Island, Mich., had quite a
following, while a ''company" followed Lyman
Wright, one of Joseph's apostles, %to the wilds of
western Texas.
The Reorganized Church is the youngest of the
Mormon brood, and had its inception in Beloit, Wis.,
June 1st, 1852, and was finally organized April 6th,
1853.
This organization was composed, in the beginning,
of defections from Strang's church and that of Wm.
B. Smith, principally on account of polygamy. (See
Tullidge's History, page 594).
*'In obedience to the above instruction an article
was written against polygamy by J. W. Briggs."
(Ibid, page, 594).
At the Conference of April 6, 1853, a committee of
three — not the "three witnesses," however — was
appointed " to select seven men to be ordained into
the quorum of apostles."
"The committee of three . . . chose Zenas H.
Gurley, Henry H. Deam, Jason W. Briggs, Daniel B.
Razey, John Cunningham, George White and Reuben
11
162 THE DOCTRINES AND DOGMAS OF MOBMONISM
Newkirk, who were accordingly ordained.'' (TuU
lidge's History, page 600).
Thus three men, not Christ, chose the first apostles
of the Reorganized Church, in accordance with the
pattern set by Joseph in the beginning of Mormon-
ism ; and what constitutes the most remarkable feat-
ure of the entire transaction is there was not a man
in the conference, or in the church at the time, who
held an office above that of **high priest," which, as
you doubtless are aware, is lower in rank than that of
an apostle.
Query. — How can the lesser ordain the greater?
Can the stream rise above its fountain? If not, then
these high priests could not ordain apostles; and this
being true, these seven men were not apostles, in any
sense of that word.
The ''revelation" — yes, they had a revelation to
^^ organize^' — and this revelation was received
through Jason W. Briggs, Nov. 18, 1851, and may be
found in Tullidge's History, page 578. He became
the President of the quorum of " twelve," and later,
Historian of the church. But alas! how the mighty
are fallen! Jason became dissatisfied with his own
work; and by his actions, at least, renouncing his
own "revelation" and the work built upon it, he
resigned his apostolic office and withdrew from the
church at a conference held at Independence, Mo.
Of th^ remaining portion of these seven men, three
of them were afterwards removed from office by reso-
lution of a General Conference, held at Piano, 111.,
April 6, 1865, Joseph Smith presiding.
Their names were Daniel B. Razy, David Newkirk,
and George White. (Tullidge's History, page 667).
At the same conference another committee of tJiree
THE DOCTRINES AND DOGMAS OF MOBMONISM 163
^as appointed to select men for the apostleship.
This committee,
*' Nominated Josiah Ells and Charles Derry to fill
the places of D. B. Razy and David Newkirk in the
Quorum of Twelve, which passed into a resolution,
and they were ordained apostles under the hands of
Joseph Smith, [son and successor to the original
Joseph] James Blakeslee and Z. H. Gurley." (Ibid,
page 667).
Elder Charles Derry did not long remain in the
*' Quorum of Twelve." He resigned his apostleship
soon after his return from the English Mission, for
the reason, as he told the writer shortly afterwards,
that he had no evidence that God had ever called
him to be an apostle. He was too honest to retain a
place of honor to which he felt assured God had
never called him. He called on me a few days ago,
,and on departing left his benediction. He baptized
me into the Reorganized Church nearly thirty-six
years ago. I would that all men were like him in
honor and integrity, and may his soul find rest and
peace in the paradise of God.
But other apostles have been called more recently,
and by a different method. By means of a *' revela-
tion " to the present Joseph Smith, given March 1,
1873, seven other men were chosen to be apostles, and
duly ordained by the laying on of hands. (See Tul-
lidge's History, page 715).
Of these all remained with the church except one,
Zenas H. Gurley, who withdrew when Apostle J. W.
Briggs stepped down and out.
I have been thus particular to give the history of
apostolic callings simply to show that no comparison
can be made between the apostles of Christ and the
1G4 THE DOCTRINES AXD DOGMAS OF MORMOXISM
apostles of men^ either as to their calling or their
enduement or qualification.
While the apostles of the Reorganized Church, like
all others, claim miraculous powers, they do not
pretend to have been ''endued with power from on
high," as were the apostles of old. In the foregoing
we have shown :
1. That Joseph Smith's apostles are not apostles
of Christ, because not one of them has ever professed
to have seen Christ, which is one of the first qualifi-
cations of an apostle.
2. That they were not called as Christ's apostles
were, namely, by Jesus himself^ but by three men — an
earthly committee appointed by human means.
3. That the ** endowment" they profess to have
received was in no respect whatever like that of the
great Pentecost.
4. That while the apostles of Christ were steadfast
unto death, the man-made Mormon apostles were ever
vacillating or denying the faith.
5. That the powers possessed by the apostles of
Christ were of a character not to be questioned by
even the most skeptical, while the gauzy imitations
of Joseph Smith were such as to fill honest men with
shame and disgust, and to render skeptical many of
the most faithful and believing.
For these cogent reasons, together with those pre-
viously given, any man of intelligence will be com-
pelled to regard all pretenses to miraculous powers as
fraudulent, and denounce all lattter-day pretenders to
apostolic honors as pseudo-apostles.
Wrong in doctrine, wrong in organization, with
man-made and false apostles, the Mormon Church
cannot be the Church of Christ, all her boastful
claims to the contrary nothwithstanding.
CHAPTEE XVIII.
THE BOOK OF MORMON — ^WHAT IS IT?
The Book of Mormon— What is it?— History of a Jewish colony-
Written on metallic plates— Plates discovered near Palmyra,
New York — Josepli's account of the discovery — New revelation —
Orson Pratt's view — All authority lost in the great apostasy —
Restored by an angel — Joseph's key to the Revelation of St. John
— The man-child is the priesthood— Mr. Pratt answered — A mon-
strous claim.
The Book of Mormon is confidently believed by
Ijatter Day Saints of every name and class to be a
divinely-inspired record of a people who came from
Jerusalem some six hundred years before Christ, who,
although few in number at the beginning (about
twenty persons ^11 told), grew into a ** multitude of
nations in the midst of the earth." (See Gen. 48:
15-19).
This little colony, the book relates, were directed
in their journey to the promised land by divine power.
Although the Book of Mormon itself does not give a
hint as to the direction their ship sailed, or the dis-
tance traversed, yet it is maintained by its inter-
preters and defenders that the little colony of Jews
landed on the west coast of South America, just south
of the Isthmus of Panama; but the source from
which this information is derived you are left to
imagine, for the narrative is as silent as the tomb as
to the point from which they sailed or the place where
they landed.
No attempt is made to describe the "promised
(165)
166 THE DOCTRINES AND DOGMAS OF MOBMONISM
land ' ' either at the place of landing or at any point
in the interior.
Of course if the Book of Mormon be accepted as
true, all these difficulties at once disappear; for the
** record" describes the terrible wars which led to
the final extinction of the white or Nephite race by
their copper-colored brethren, the Lamanites or
American Indians, and gives an account of the last
days of Moroni, who, (after all but himself had been,
slain in the decisive battle at Camorah — Indian Hill,
New York — and where over "two million " Nephites
fell, with nearly as many Lamanites) "hid up unto
the Lord" the plates from which the Book of Mormon
is said to have been translated. Following is the
account of their discovery by Joseph Smith :
"Convenient to the village of Manchester, Ontario
County, New York, stands a hill of considerable size,
and the most elevated in the neighborhood. On the
west side of this hill, not far from the top, under a
stone of considerable size, lay the plates deposited in
a stone box." (Smith's History, Vol. 1, page 16.)
If the above statement concerning the discovery of
the gold plates in " Indian Hill," as the Manchester
people call it, but known in Mormon parlance as
"Camorah," be accepted as correct, it does not onl}'
locate the Nephite colony upon this continent, but it
proves the entire theory upon which Mormonism is
based to be true. But the veracity of this remarka-
ble claim is the very point in dispute, and the ques-
tion as to whether ancient America was peopled by a
colony of Hebrews from Jerusalem remains an open
question.
I shall now proceed to a direct examination of the
"evidences" adduced in support of this very fine
THE DOCTRINES A2W DOGMAS OF MOBMONISM 167
theory. The Saints confidently assert that the Book
of Mormon "came forth" in exact fulfillment of
many direct prophecies of the Bible; and this view is
presented with so much plausibility that many are led
to accept it.
To pave the way for the more direct evidences in
support of the Book of Mormon, the advocates of
"the latter-day work," as the Saints call it, claim
that, owing to a total apostasy of the primitive Chris-
tians from the original doctrines and practices of the
church and the abrogation of all authority to minister
in Gospel ordinances, a new revelation from God is
indispensably necessary.
Apostle Orson Pratt, universally conceded to be
the ablest writer the Mormon Church ever produced,
in a pamphlet entitled, ** More Revelation is Indis-
pensably Necessary," undertakes to establish this pet
dogma of Mormonism. Following is one of his
strongest arguments:
"The Church of Christ cannot exist on the earth
without an authorized ministry. This ministry can
not be called and authorized without new revelation.
. . . Without new revelation every office in the
church would necessarily become vacant. ... If
revelation ceased at the close of the first century, it is
not at all likely- that any of the officers then holding
authority would be alive a century afterwards ; and as
they would have no authority to ordain others without
new revelation, when they died the authority upon
the earth would necessarily become extinct. . . .
Hence, without continued revelation the church could
no more continue its existence on the earth than a
body could live without the spirit." (Pratt^s works,
More Kevelation Necessary, page 18.)
168 THE DOCTRINES AXD DOGMAS OF MOBMOXISM
Thus all authority, and even the church itself,
ceased to exist when new revelations were no longer
received, and revelation ceased because of a general
apostasy.
While the Latter Day Saints admit that Christ set
up his kingdom, or established his church, and
authorized his apostles and others to preach the
Gospel and administer its ordinances, yet they claim,
as the above Extract clearly shows, that through apos-
tasy all authority was taken from the earth, and the
Church of Christ actually ceased to exist. " The
priesthood " — by which they mean authority — they
tell us, " was taken from the earth," and cite certain
Scriptures to prove it, and among them the follow-
ing:
"And there appeared a great wonder in heaven; a
woman clothed with the sun, and the moon under her
feet, and upon her head a crown of twelve stars:
and she brought forth a man-child, who was to rule
all nations with a rod of iron: and her child was
caught up to God and to his throne." (Rev. 12: 1, 5.)
The woman, they very correctly hold, is the church,
and the man-child, they erroneously maintain is *' the
priesthood." Concerning this Mr. Kelley says:
"An angel of glory, — sent by Jesus . . . wends
his way to earth, and conferred with his own pure
hand and divinely uttered words the priesthood, —
long since lost, taken to heaven^ as represented by the
man-child of Rev. 12, and thus authorize men once
more, to preach the Gospel." (Presidency and Priest-
hood, page 224.)
In his "Key to the Revelation of St. John,"
Joseph Smith says :
Q. " What are we to understand by the man-child,
THE DOCTRINES: AND DOGMAS OF MOBMONISM 169
in the 12th chapter of Revelation, and 5th verse?
A. *' We are to understand that the man-child is
the priesthood."
The above question and answer are quoted from
memory, and are substantially, if not verbally, cor-
rect.
The man-child was the priesthood ; the priesthood
was ** caught up to God and to his throne," therefore,
all authority to minister in divine things was taken
from the earth. In harmony with this view. Apostle
Orson Pratt says :
** Since the church with its authority and power
has been caught away from the earthy the great
* mother of harlots,* with all her descendants, has
blasphemously assumed authority of administering
some of the sacred ordinances of the Gospel."
("Revelation Necessary," as before quoted, page 18.)
According to all Mormon lexicography Priesthood
means, —
*' The authority of God committed to men, . . .
to preach the Gospel and administer the ordinances
thereof." (Kelley.)
The priesthood having been '* caught up to heaven,"
no man on earth has authority to minister in Gospel or-
dinances^ and hence the necessity for a new revela-
tion
That there was, after the death of the apostles, a
departure, in some measure, at least, from the sim-
plicity of primitive methods, few Protestants care to
deny; but that such departure involved the abroga-
tion of all authority, they do not admit. The propo-
sition is one affirmed by the Latter Day Saints, and
which they have utterly failed to establish by compe-
tent testimony.
170 THE DOCTRINES AND DOGMAS OF MORMONISM
Mr. Pratt sums up the whole case in a few words, —
and no writer among the Saints has ever produced
stronger reasoning, — when he says that ** the Church
of Christ cannot exist without an authorized minis-
tr}'/' and that ** this ministry cannot be authorized
without new revelation,'^ that is to say, every man
called to the ministry must be called by a direct reve-
lation from God. But is this true? Is it a fact that
God has obligated himself to point out, by direct
revelation, every man who officiates in his church. If
so, where may we find such a declaration?
That some individuals were miraculously called, as
Paul, for example, nobody doubts; but that all men
must be so called does not appear, and neither can it
be proved.
If Mr. Pratt's logic is good, and his premise be not
at fault, then what becomes of the very first apostles
chosen, himself among the rest, who were called,
not by Christ, not by a revelation from God, hut hy
three men, Oliver Cowdery, David Whitmer and Mar-
tin Harris?
If, indeed, ministers can only be chosen by direct
revelation, how about the sefven men, the first apostles
of the Reorganized Church, who were also chosen by
three men selected for that purpose, and not by revela-
tion?
If ministers can be called only by divine revelation,
through what particular channel must such revelation
come? '*0," says one, "it must come through the
prophet, the President of the church.'' Very well,
but through which one of all the dozen or more
presidents of as many different Mormon churches,
must this revelation come? When some advocate of
the Mormon heresy answers the above impertinent
THE DOCTRINES AND DOGMAS OF MORMON ISM 171
questions to the satisfaction of reasonable people,
then, and not till then, need they expect to mislead
thinking people by such modes of reasoning.
The monstrous claiui that no man, since the begin-
ning of the third century, has been authorized to
preach the Gospel till Joseph Smith and Oliver Cow-
dery, by the hand of an angel, were so authorized, is
simply blasphemous, almost heaven-daring. And all
this is founded upon the assumption that the * Spriest-
hood'' was taken up to heaven, and all authority
annulled because of apostasy.
CHAPTER XIX.
IS A NEW REVELATION NECESSARY?
Is a new revelation necessarj^? — The great apostasy — Did it annul
all existing authority? — The great Jewish apostasy — Authority
not destroyed — Devout Zacharias — John the Baptist— The old
kingdom and the new — Authority transferred — The latter day
apostasy— How does it affect the Mormon Church?— Joseph's
church apostatized — Church rejected of God — The Reorganized
Church the result of apostasy — The Church of Christ transmitted
from the times of the apostles.
The proposition to which I shall now address
myself is this :
Did the apostasy, which followed the death of the
apostles, render a new revelation indispensably neces-
sary ?
If the above question be answered affirmatively,
then it logically follows that wherever there occurs
an apostasy, general in its. character, then all existing
authority is thereby abrogatecl, and the necessity for
a new revelation to restore it becomes absolutely
imperative. Either this is true or it is a fact that
apostasy does not annul existing authority. Please
bear this in mind.
In order to determine the facts relative to the mat-
ter under consideration, it becomes necessary to
examine a little history, both ancient and modern.
That the Jewish people were in a lamentable state of
apostasy at the time Christ came to minister among
men, may not be seriously questioned by any wellr
informed Bible reader. The condition in which he
(172)
J
THE DOCTRINES AND DOGMAS OF MORMONISM 173
found the Israelites may be seen from such passages
as the following:
*'0, Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them which are sent unto thee,
how often would I have gathered thy children
together, even as a hen gathereth her chickens under
her wings, and ye would not." (Matt. 23: 37).
"Woe unto you. Scribes and Pharisees, hypocrites!
. . . Ye serpents, ye generation of vipers, how
can ye escape the damnation of hell?" (Vs. 29, 33).
** That upon you may come all the righteous blood
shed upon the earth, from the blood of righteous
Abel unto the blood of Zacharias son of Barachias,
whom ye slew between the temple and the altar."
(V. 35).
*' Behold, your house shall be left unto you deso-
late." (V. 38).
** He came to his own and his own received him
not." (John 1:11).
*fWhy do ye also transgress the commandment of
God by your traditions?" (Matt. 15:3).
'*It is written. My house shall be called the house
of prayer; but ye have made it a den of thieves."
(Matt. 21: 13).
So wicked had become God's chosen people ; so far
lost were they in the mazy depths of apostasy, that
their beloved city was laid waste, the temple
destroyed and its altars desecrated, and the nation
itself carried away into captivity among the Gentile
nations of the earth, thus becoming **a hiss and a
by-word " among the people.
Not in the annals of the past can be found an apos-
tasy so entire, so complete as that which befell the
Jewish people, and yet the authority to minister at
174 THE DOCTRINES AND DOGMAS OF MORMONISM
the altar of God's house was not wanting. The apos-
tasy, great, and so well-nigh universal though it was,
did not, and, indeed, could not, abrogate the author-
ity of the faithful. Some there were, standing erect
amid the wreck and ruin of a great nation, like the
high rock in a great desert, who refused to bow the
knee to Baal, and whose authority God was pleased
to recognize. Such was the faithful, devout, Zacha-
rias, to whom, indeed, an angel of God appeared,
not to restore the authority lost through a general
apostasy, but rather to assure this faithful servant
that both his authority and his offerings were still
recognized in the sight of heaven, and were accept-
able.
This divine messenger, instead of laying his hands
on Zacharias to ordain him to the Aaronic priesthood,
simply recognized existing authority by announcing
the birth of John the Forerunner, a prophet who
should go before the Lord and make straight the
paths which had been made crooked through apos-
tasy and disbelief. John came in the spirit of Elias
— that is to say, he came as a means of restoring right-
eousness— not priesthood.
The foregoing historical facts prove,
1. That the apostasy of the masses does not, can-
not^ abrogate existing authority.
2. That authority once delegated can only be
annulled by individual transgression.
3. That so long as there remains a righteous man
on the earth, just so long does the authority -remain to
minister in divine things; and
4. That any man holding authority to minister be-
fore God, may confer that authority upon others.
Apostle Wm. H. Kelley, in his zeal to prove that
THE DOCTRINES AND DOGMAS OF MORMONISM 175
looth. the *' Melchizedek and Aaronic priesthoods *'
were transferred from the old dispensation to the
new, admits that authority to minister under the law
was not disturbed by the great Jewish apostasy. He
says :
"John the Baptist held the Aaronic priesthood.
- . . He was aNazarite from his birth (Luke 1: 15),
and doubtless consecrated to the priesthood as he was
to the service of the Lord, being aNazarite." (Presi-
dency and Priesthood, page 18.)
'* In the persons of Jesus and John, therefore, there
were represented upon the shores of Jordan, . . .
the Melchizedek and the Aaronic priesthoods, by
which the Gospel was preached and administered."
(Ibid, page 20.)
If, as Mr. Kelley affirms, there were *'two priest-
hoods in the church," how did they get there? Fol-
lowing is the explanation which he offers :
** A new nation was to be born; a new kingdom set
up. All the authority and excellencies attaching to
the old Levitical * kingdom of priests ' were to be
transferred to the new hingdom.^^ (Ibid, page 33.)
** The priesthood was transferred*^^ (Ibid, page 36.)
(Italics are mine.)
Thus Mr. Kelley shows most conclusively that the
fearful apostate condition m which Jesus found the
*' old levitical 'kingdom of priests,' " the priesthood,
or '' the authority and order of God committed unto
men," as he defines ''priesthood," remained intact,
and was " transferred " to the kingdom of Christ.
Mr. Kelley, being an apostle, and therefore entitled
to all the powers pertaining to that office, ought to
know whereof he affirms; and if he is right, then
apostasy cannot annul existing authority.
176 THE DOCTRINES Am) DOGMAS OF MORMOKISM
Let Latter Day Saints remember this. While this
view is contrary to all Mormon theology, it is at the
same time a position which Latter Day Saints dare
not question; for the moment they do so, that mo-
ment they prove the Mormon Church and priesthood
to be entirely destitute of authority.
But the question may be asked, and doubtless will
be by some, — " Was not the authority to preach the
Gospel and baptize believers into the church lost in
the great apostasy after the death of the apostles?
And was not this authority restored through Joseph
Smith? If so, then, will it not remain, there still be-
ing persons living 'who received it under the hands of
Joseph and Oliver? "
Well, let us see about that. In the first place we
have shown by the facts of history and good Mormon
authority — that of an inspired apostle — that author-
ity cannot be destroyed, or cancelled, by a general
apostasy — it must be absolutely universal, not a faith-
ful, pure man left — and hence Joseph's claim to have
** restored " that which has not been shown to be
lost is a glaring absurdity, to say the very least. All
this talk about the loss of authority through apostasy
is but an idle fancy based upon the wildest specula-^
tion, having no foundation in fact.
But, for the sake of the argument, suppose we
admit this groundless claim, what will be the result?
If Joseph and Oliver received authority direct from
heaven, and if others are now living who received it
from them, then, according to this theory, the only
way such authority can be retained is to avoid the
fateful rock of *' apostasy," upon which it is claimed
the original Church of Christ and the apostles were
hopelessly wrecked. I think no sane, fair-minded
THE DOCTRINES AND DOGMAS OF MORMONISM 111
man will dispute the logic of this position. "The
same cause under like circumstances will invariably
produce the same efect,'* is a fundamental truth not
to be questioned.
The one question now to be determined is this: Has
there been an apostasy from the original doctrines of
Mormonism? Has the church organized by Joseph
Smith and Oliver Cowdery been perpetuated? or has
there been a falling away from the original faith and
doctrines of the church?
To determine these questions will be to determine
the facts as to Mormon authority.
If there has been no departure from the faith, if
there have been no sinful innovations from any quar-
ter, then whatever of authority Joseph and Oliver
could confer still remains; but if there have been
hurtful and destroying doctrines introduced into the
church by its leaders, then by this act of apostasy all
authority has been abrogated.
If the Saints have " kept the faith," if there has
been no departure from original Mormonism, then
polygamy, "blood atonement," the Adam-God doc-
trine, Danites, or ** destroying angels," and a thousand
other abominable and soul-destroying doctrines were
among the original tenets of the Mormon Church; for
that all these things were practiced and taught by the
church in Utah none will pretend to deny. If these
things were not a part of original Mormonism, then
who can deny the fact that there has been a terrible,
a most wicked apostasy from the original doctrines of
the church?
Reasoning from the premise furnished by the car-
dinal facts of Mormon theology as urged by both
founders and defenders of the Mormon Church as an
12
178 THE DOCTRINES AND DOGMAS OF MORMONISM
apology for its existence, all the authority that ever
resided in the church has been forfeited because of
apostasy.
The Reorganized Church owes its existence to the
apostasy of the original church. Had there been no
departure from the faith, and had not this departure
been of such a character as to cause what is known
among the Saints as the •* rejection of the church,''
the Reorganized Church could never have had exist-
ence.
In one of Joseph's revelations, that of January 19,
1841, the matter is referred to as follows:
** But I command you, all ye my saints, to build a
house unto me; and I grant unto you a sufficient time
to build an house unto me, and during this time your
baptisms [in the Mississippi river] shall be acceptable
unto me. But behold, at the end of this appoint-
ment your baptisms for your dead shall not be accept-
able unto me; and if ye do not these things, at the
end of the appointment ye shall be rejected as a
CHURCH with your dead, saith the Lord your God."
(Doctrine and Covenants, page 304.)
This was a commandment to build the temple and
Nauvoo House — "the Lord's boarding house." As
an historical fact, the temple was never finished, which
was admitted by even Brigham Young himself, as the
following shows :
*'Have you ever seen a temple finished since the
church was commenced? No, you have not." (Re-
jection of the Church, page 2. See also Journal of
Discourses, published in Salt Lake City, Vol. 1, page
277.)
In a tract published by the Reorganized Church we
find the following:
THE DOCTRINES AND DOGMAS OF MOBMONISM 179
'*Now it is a well known fact that the Nauvoo
House was built only part on the second story, and
that the temple was never finished.^* (Page 1.)
*'We now see that the temple was never built as
commanded of God, and we are bound, therefore, to
conclude that the church as organized, as also their
baptisms for their dead, were rejected of God.^' (Ibid,
page 2.)
A pamphlet entitled, "A "Word of Consolation,"
by Jason W. Briggs, president of the Twelve Apost/les
of the Reorganized Church, contains the following:
*'But let us return to the rejection of the church
at Nauvoo, . . . This event [the death of Joseph
and Hyrum Smith] produced all the phenomena
characteristic of such a calamity. . . . Pretenders
began to arise to allure the unwary into their fatal
meshes, the devices of Satan, to which the Saints had
subjected themselves hy turning from the law' of God,^^
(Page 8.)
Thus it is made clear that the validity of the claim
of the Reorganized Church to be the Church of Christ
depends entirely upon the rejection of the original
Mormon Church on account of apostasy.
If the original Mormon Church was not rejected,
then the Reorganized Church is not the Church of
Christ. But if it was rejected, the rejection was
due to a general apostasy, general and sinful disobe-
dience ; and as such apostasy works the abrogation of
all existing authority, the entire Mormon Church,
reorganization and all, being deprived of authority
and rejected of God, cannot be the Church of Christ.
But the warmest advocate of • the ** rejection"
dogma will hardly be willing to accept the inevitable
conclusion to which his reasoning leads. He will
180 THE DOCTRINES AND DOGMAS OF MORMONISM
probably argue that although the church became so
corrupt that God would no longer acknowledge it as
his, yet there were righteous individuals whose
authority was not revoked, and who therefore were
still authorized to officiate and confer authority upon
others.
Very well, if this view be accepted as the correct
one — and to which we shall, not object — the rule,
when applied to the case of the first Christians, will
prove bej^ond question or doubt that the authority to
administer the ordinances of the Gospel remained
with the church, and remaining, its ordinances could
be administered and the church perpetuated.
That Christianity has been transmitted to us from
the times of the apostles is historically true. That it
has been more or less corrupted cannot be denied;
nor is this a matter of astonishment, A stream whose
waters are sparkling and pare at the fountain-head
may be tinged or discolored more or less because of
the loose character of the soil through which it may
flow on its journey to the sea; but as it continues to
flow it is purified, and again becomes as clear and
pure as when first it gushed from its rocky source. So
with the Church of Christ.
How is it to-day? Perhaps at no period of her
history has the Church of Christ been characterized
by such unquestionable deeds of charity and undoubt-
ed personal purity as at the present time.
The claim, then, that all authority conferred by
Christ and the apostles was lost, and that no man
possessed it until Joseph Smith received it back from
heaven, is too absurd to be seriously considered for a
single moment.
The idea that Christ built his church upon a ** sure
THE DOCTRINES AND DOGMAS OF MORMONISM 181
foundation" and promised that "the gates of hell
should not prevail against it/' and yet leave it with-
out the means of self-perpetuation and self -purifica-
tion is altogether unbecoming the character and
dignity and wisdom of the great A^rchitect and Mas-
ter-builder.
No new revelation is necessary, then, in order to
minister in Gospel ordinances. A reformation, not
a restoration by means of a new revelation, is what
the church needed, and the reformation came, and
came to stay.
This boastful, arrogant claim is thus shown to have
not the shadow of support in either the facts of
Scripture, history or reaifon, and cannot, therefore,
be true.
CHAPTER XX.
** A MARVELOUS WORK AND A WONDER."
A marvelous work and a wonder — An untenable claim— From Presi-
dent Blair — His comments on Isaiah 29 — Mr. Kelley's points of
identity — Ariel — Old and new — Book to be taken out of the
ground.
• HAViNa shown that there exists no necessity for a
new revelation to restore authority which had never
been lost, and that the entire claim urged by Latter
Day Saints as an apology for the appearance of the
Book of Mormon is based upon an assumed promise,
we might here dismiss the entire question ; but as the
scriptural arguments advanced by the Saints to prove
the Book of Mormon a divine revelation are wholly
untenable, I shall now proceed to show the utter
fallacy of the positions assumed.
In pursuance of this pleasant task I shall, as here-
tofore, let good Mormon authorities state the prem-
ises upon which they predicate their arguments.
In a published sermon by President W. W. Blair,
delivered at Laomi, Iowa, Nov. 27, 1892, on the Book
of Mormon, from the text, *' A Marvelous Work and
a Wonder," he presents the view uniformly enter-
tained by Latter Day Saints respecting the "coming
forth of the Book of Mormon," as the favorite
phrase runs with them, and endeavors to show how
perfectly the 29th chapter of Isaiah sustains their
contention. Elder Blair was considered one of the
most scholarly and eloquent men in the church, and
(182)
THE DOCTRINES AND DOGMAS OF MORMONISM 183
this, it may be remarked, was one of his favorite
topics.
Although lengthy quotations are not considered
just the proper thing, and are sometimes tedious, yet
on occasions like this we regard it as quite necessary,
in order that no dispute may arise respecting the
premise upon the correctness of which the entire
argument depends. I wish to call the reader's atten-
tion to the ingenious manner in which Elder Blair
sandwiches in his own ideas (in brackets), in order
to give the proper tone and coloring to the passage
necessary to the maintenance of his peculiar views.
He begins by saying:
** I will read a portion of Holy Writ that is a prom-
ise and a prophecy concerning an extraordinary work
— a work that God decreed to establish and carry
forward in these latter days,
** I do not expect to exhaust the subject that stands
revealed in the chapter, but to simply present some
of its salient points and bring from other portions of
Scripture, as also from history, evidences that the
work which is here described has been begun, and
that it is being carried forward, all in fulfillment of
this word of prophecy. I commence at the ninth
verse of the twenty-ninth chapter of Isaiah:
'* * Say yourselves and wonder; cry ye out, and cry:
they are drunken, but not with wine; they stagger,
but not with strong drink. [They have partaken of
the cup of Mystery Babylon]. For the Lord hath
poured out upon you the spirit of deep sleep, and
hath closed your eyes : the prophets and your rulers,
the seers hath he covered.'
'*You will notice that it is a peculiar work that is
in contemplation. . . ,
184 THE DOCTRINES AXD DOGMAS OF MORMONISM
** *And the vision of all [that is, of these seers and
rulers, and prophets] is become unto you as the
words of a book that is sealed, which men delivered
to one that is learned, saying. Read this, I pray thee;
and he saith, I cannot; for it is sealed: and the book
is delivered to him that is not learned, saying, Eead
this, I pray thee; and he saith, I am not learned.
Wherefore the Lord said [here comes the promise] ,
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
towards me is taught by the precepts of men : there-
fore, behold, I will proceed to do a marvelous work
among this people, even a marvelous work and a
wonder: for the wisdom of their wise men shall per-
ish, and the understanding of their prudent men shall
be hid. [Mark you; this relates to matters of relig-
ion; that is, it pertains to the government of God.
These wise and prudent are the professedly wise
teachers of religion] . Woe to them that seek deep
to hide their counsel from the Lord, and their works
are in the dark, and they say, Who seeth us? and who
knoweth us? Surely your turning of things upside
down shall be esteemed as the potter's clay [you see
by this that religious matters are then wrong s'ld^ up ;
are in a confused state] : for shall the work say of
him that made it. He maketh me not? or shall the
thing framed say of him that framed it, He hath no
understanding? Is it not yet a very little while [that
is, a little while after God commences this marvelous
work and a wonder], and Lebanon [Palestine] shall
be turned into a fruitful field, and the fruitful field
shall be esteemed as a forest? And in that day
[when God turns Lebanon into a fruitful field] shall
THE DOCTRINES AND DOGMAS OF MOBMONISM 185
the deaf hear the words of the book, and the eyes of
the blind shall see out of obscurity and out of dark-
ness. The weak also shall increase their joy in the
Lord [and why? Manifestly for the reason that God
just then set his hand to do this marvelous work and
a wonder] , and the poor among men shall rejoice in
the Holy One of Israel. [They rejoice because they
receive the * marvelous work and a wonder ' that the
Holy One of Israel hath established] .... They
also that erred in spirit shall come to understanding,
and they that murmured shall learn doctrine.'
** I have read this chapter and made these explana-
tions that you may see the scope, at least in the out-
lining, of what we propose by the blessing of God to
present to you in our endeavor to prove that the
Church of Jesus Christ of Latter Day Saints is not
a man-made church, but that it was founded in the
wisdom of God." (Pages 1, 2).
After referring to Joseph Smith's vision, finding
the plates, and translating the Book of Mormon,
Elder Blair asks:
**Is not this the book described in the 29th chapter
of Isaiah, the words of which were delivered to one
that is learned for him to read, but he could not?"
Commenting on the same chapter, Mr. Kelley
makes the following argument:
'*The points of identity between the predictions as
found in the twenty-ninth chapter of Isaiah and their
fulfillment in the revelation of the Book of Mormon,
as the * book that is sealed ' of verse eleven, . . .
are many and most wonderfully striking."
He then proceeds to give them as follows :
** (1) A certain people was to be unto the Lord * as
Ariel.' . . . Accepting that * Ariel ' proper was
186 THE DOCTRIXES Aim DOGMAS OF MORMONISM
the city or people where David dwelt, Jerusalem, then
the people who were to be unto the Lord * as Ariel ^
were to dwell elsewhere, become great, and constitute
a new *lion of God,' or dwell as around *the hearth
of God.' . . . The Margin reads, * Woe to Ariel,
to Ariel of the city where David dwelt.* So we have
presented in these texts what may be termed an old
and a new * Ariel.' A comparison between two. The
reading is, * It shall be unto me as Ariel.
** (2) This new * Ariel ' after becoming great was ta
be 'camped against,' besieged, and * forts ' raised
against it. It was to be * brought down,' and * speak
out of the ground.' ' Thy speech shall be low out of
the dust,' as one that has a familiar spirit 'out of
the ground.' ' Thy speech shall whisper out of the
dust.' (V. 4.)
*' By reason of the great destruction which would
eventually be sent upon this people, it is said their
' strangers ' and ' terrible ones ' would be like ' small
dust ' and as ' chaff that passeth away.' (v. 5.) Dis-
sension, conflict, war, ' thunder,' ' storm,' ' earth-
quake,' ' tempest,' and the ' flame of devouring fire,'
were to unite as the wrath of God to bring about their
utter destruction. (V. 6.)
"Now, the only way that a people could ' speak out
of the ground,' or ' whisper out of the dust' to in-
telligent mortals, in fulfillment of this prediction,
would be that their history should be written at some
period in the day of their power and prosperity, and
it become lost, rest in mute silence among their for-
mer habitations or desolations, since their ' terrible
ones ' became as the ' chaff that passeth away,' and be
discovered and brought to light by some means or
other ' out of the ground,' to be read by an intelligent.
THE DOCTRINES AND DOGMAS OF M0RM02iISM 187
world that knew not of them. Such a history is
clearly indicated in verse 11, as the * vision of all *
which was to become as the * words of a book that is
sealed,' and to be of special notice and importance at
the time of its revealment.' Such are the claims set
forth in the Sealed Book, or Book of Mormon."
(Presidency and Priesthood, pages 197, 198, 199.)
Thus it will be seen that the advocates of Mormon
hierarchy regard the 29th chaiDter of Isaiah as being a
prophecy whose direct accomplishment is found in the
"coming forth of the Book of Mormon," and the
establishment of the ** marvelous work and a^ won-
der"— Mormonism.
The reader cannot have failed to notice the inge-
nuity of these giants of Mormon theology in the pre-
sentation of their case. President Blair isNcareful to
create the impression that the **book" of Isaiah's
prophecy came forth at the exact period predicted,
that is, when the religious world was all '* wrong side
up" — in a *' state of confusion" and *' hopeless
division." In fact the whole chapter '* relates to
matters of religion," and ** these wise and prudent
are the professedly wise teachers of religion," in our
own times. Then after referring to the **book"
which Isaiah is supposed to declare shall be taken
*'out of the ground," Elder Blair, in a tone of exult-
ant triumph, asks:
** Is not this the book described in the 29th chapter
of Isaiah?"
In my analysis of this chapter, I shall be able to
show most conclusively that Isaiah has no reference,
whatever, to any book which should be taken " out of
the ground," or anywhere else; not even from Joseph.
188 THE DOCTRINES AND DOGMAS OF MORMONISM
Smith's fertile brain, whence the Book of Mormon
unquestionably had its origin.
Mr. Kelle}' points out several " points of identity "
between the "predictions of Isaiah/' and their ful-
fillment in the ** revelation of the Book of Mormon,"
which have no existence save only in the mind of one
imbued with the spirit of Mormon theology.
CHAPTER XXI.
AND SOUTH AMERICA ?
The land shadowing with wings— Is it North and South America? —
Common ground — Ariel is Jerusalem — It shall be as Ariel — The
Ariel of the West— A race exterminated — Their History — The land
shadowing with wings is Egypt, not America — Views of Ira
Maurice Price, Ph. D.
The 29th chapter of Isaiah, which is believed by the
Saints to contain a prediction concerning the Book
of Mormon, begins by pronouncing a *' woe " upon
Jerusalem, thus: ** Woe to Ariel, to Ariel, the city
where David dwelt." (V. 1.)
In harmony with all scholars of eminence, Mr.
Kelley, as we have seen, takes the ground, as do all
the leading minds among the Saints, that Ariel here
means Jerusalem, as shown from the fact that it was
**the city where David dwelt," — was the capital city
of the people of Israel. (See 2 Sam. 5: 5-7.)
To begin with, then, we stand upon common
ground respecting the application of the word Ariel —
Ariel is Jerusalem. This furnishes the key by which
we may unlock the door that .shall lead out into the
open sunlight of truth.
'*Woe to Ariel, to Ariel, the city where David
dwelt; add ye year to year; let them kill sacrifices.
Yet I will distress Ariel, and there shall be heaviness
and sorrow. And it shall be unto me as Ariel."
(Verses 1 and 2.)
(189)
190 THE DOCTRINES AND DOGMAS OF MORMONISM
According to this reading a comparison is here in-
troduced between Ariel, or Jerusalem, and some
other land or people, who should become unto the
Lord AS Ariel. Where is this land? Who are the
people here described? These are very important
questions in Mormon theology, and so Mr. Kelley con-
cludes that, **We have presented in these texts
what may be termed an old and a new Ariel."
As it was with the ** old Ariel," so shall it be with
the new. To locate the land of this new Ariel — this
new Jerusalem — is a labor of love very dear to the
hearts of all Latter Day Saints, for the reason that
everything Mormon depends upon it.
** Woe to the land shadowing with wings, which is
beyond the rivers of Ethiopia." (Isa. 18: 1.)
This prophecy, according to Mormon exegesis, re-
lates to North and South America, which lie between
the world's two great oceans, expanded like the
*' shadowing wings " of some great tropic-bird.
Even the character of the government which should
finally prevail in '* the land shadowing with wings"
is supposed to be indicated. The great American
eagle, whose wide-spread, '* shadowing wings " in our
coat-of-arms, representing the escutcheon of Ameri-
can liberty, is supposed to have been foreseen by the
prophet.
Upon the land ** shadowing with wings, " or Amer-
ica, the ** New Ariel " of Mr. Kelley's imagination is
located.
The Ariel of the West, according to this view, must
share the fate of the Ariel of the East, that is, it
must be *' brought down" by a powerful foe, and
should, like a familiar spirit, '' sjDeak out of the
ground." This can only be accomplished, we are
THE DOCTRINES AND DOGMAS OF MORMONISM 191
told, by means of a written history, concealed for
ages, but at last brought to light by miraculous
power.
The Book of Mormon, it must be borne in mind,
professes to contain the ** written history'' of this
new Ariel. The "Nephites " were a people '* terrible
from their beginning hitherto" (Isa. 18: 2), but were
exterminated by their more wicked brethren, the
*' Lamanites," about A. D. 420.
The account of this war of extermination, together
with their forms of religion, was written on metallic
plates, brass and gold, and were concealed by Moroni,
one of the Nephite prophets, and the only survivor of
his race, and were finally discovered and translated by
Joseph Smith, in fulfillment of the 29th chapter of
Isaiah.
This theory, it must be confessed, is indeed fine;
and if the theory is sustained by the/ac^s, it amounts
to a very strong presumption in favor of Mormonism.
But if the facts are opposed to the theory, then the
whole argument breaks down, and Joseph Smith
stands revealed an impostor and the Book of Mor-
mon a fraud.
Will the theory bear the test of truth? We shall
see.
If the country described in Isaiah 18: 1, as ** the
land shadowing with wings," be America, and if the
29th chapter relates to events that were to transpire
on this continent, and which, as a matter of fact, did
take place as predicted, then all candid people will
readily concede the fact that the Book of Mormon is
probably true.
But if the ** land shadowing with wings" is shown
to be not the land of America, but some other land,
192 THE DOCTRINES AND DOGMAS OF MORMONISM
and if it shall transpire that the events described ia
the 29th chapter of Isaiah relate not to the people of
ancient America, but to the people of Israel, then the
Book of Mormon cannot be true, and Latter Day
Saints should frankly admit the fact, confess their
error, and openly renounce the heresy.
Is America the land shadowing with wings? Let us^
see.
" Woe to the land shadowing with wings which is
beyond the rivers of Ethiopia.^ ^
The land here described lies beyond the rivers of
Ethiopia from Palestine, where the prophet resided^
What direction is Ethiopia from Jerusalem? Directhj
south, as may be seen by any good map of Africa.
The "rivers of Ethiopia'' are the rivers of Africa,
the Nile and its tributaries. Hence, the land de-
scribed is Egypt, not America. In further proof of
this we read :
** And it shall come to pass in that day, that the
Lord shall hiss for the fly that is in the uttermost part
of the rivers of Egypt, and for the bee that is in the
land of Assyria." (Isa. 7: 18.)
Perhaps a more accurate rendering of the passage
in question would be: ** Woe to the land of the rus-
tling of wings." Concerning this, and in answer to
questions relative to this and other Scriptures, Ira
Maurice Price, Ph. D., Associate Professor of Semitic
Languages and Literatures in the University of Chica-
go, says:
*' ' The land of the rustling of wings ' is Egypt, full
of buzzing flies, gnats, etc., and the last passage
[Isa. 7: 18, quoted above,] compared with hosts of
warriors of Egypt and Ethiopia. * Beyond the rivers
THE DOCTRIXES AND DOGMAS OF MORMONISM 193
of Ethiopia,' i, e., extending southward even through
and beyond Ethiopia to remotest lands."
Confirmatory of this view, the character of the
** woe " pronounced in the 18th chapter is thus
described :
** Like as my servant Isaiah hath walked naked
and barefoot three years for a sign and wonder
upon Egypt and upon Ethiopia; so shall the king of
Assyria lead away the Egyptians prisoners, and the
Ethiopians captives, young and old, naked and bare-
foot." (Isa. 20: 3,4.)
It is thus shown to be simply itnpossible that Amer-
ica can be *'the land shadowing with wings," for the
very cogent reasoa that the land thus described lies
SOUTH of Palestine, while America, as every school-
boy knows, is directly west.
No amount of sophistry or special pleading can
change the facts of geography involved in this ques-
tion, and so all this fine-spun theory, together with
the fabric re ared upon it, falls to the ground a hope-
less mass of ruin, never again to be reconstructed.
13
CHAPTER XXII.
THE BOOK THAT IS SEALED.
The book that is sealed— Isaiah, chapter twenty-nine — The words of
a book — Presented to Prof. Charles Anthon — A woe pronounced
against Jerusalem — The city where David dwelt — Inspired trans-
lation— Different rendering of Isaiah twenty-nine — Quotation
from — Comments — A safe rule — Isaiah twenty-nine relates to the
destruction of Jerusalem — Ten propositions — No propliecy con-
cerning a book — A question of exegesis and history — The prophecy
of Isaiah concerning the destruction of Jerusalem literally ful-
filled— Revolt of the ten tribes — Israel and Judah — The Assyrian,
captivity — A strange work.
'* And the vision is all become unto you as the words
of ;i book that is sealed." (Isaiah 29: 11.)
Having disposed of that part of the argument
which is based upon the eighteenth chapter of Isaiah,
let us now return to a consideration of the twenty-
ninth chapter.
As already shown, the Saints believe that the
"book that is sealed,'' mentioned at the eleventh
verse of this chapter, has direct reference to the Book
of Mormon.
When Joseph Smith had transcribed some of the
** caractors '' said to be found on the plates, he trans-
lated a part of them and gave them to Martin Harris,
a farmer of limited attainments, with instructions to
call upon Professor Charles Anthon, of New York,
and see if he could read them. "Harris carried out
his instructions." Handing the transcript to the
Professor, with a request to read it, he is represented
as saying he could not translate them, but if he had
(194)
THE DOCTRINES AND DOGMAS OF MORMONISM 195
the plates he might be able to do so. Upon being
informed that ** a part of the plates were sealed,'* the
Professor replied, ** I cannot read a sealed book."
How beautifully this story seems to fit the case.
Isaiah says the ^' ivords of a book," not the book,
were ** delivered to one that is learned," but he could
not read them; while the "book " was ** delivered to
him that is not learned," who should be able to read
it.
The most distinguished Professor of Semitic Lan-
guages of that day could not decipher the *' words "
of the book, but the entire book was read — translated
by a man so lamentably ignorant of even his mother
tongue that he could not correctly spell the simply
word character. How supremely ridiculous and
absurd!
Perhaps it is unfortunate that I should have
referred to this fact, for the proverbial illiteracy of
the boy prophet is one of the stock arguments em-
ployed to prove the ** marvelous work and a wonder "
to be of God. But we shall see about this later.
If these " plates " were written in Egyptian, Arabic,
Assyrian and Aramaic, and were translated by a man
wholly ignorant of these languages, it would amount
to an argument absolutely unanswerable; and this is
exactly what it is claimed has been done.
Upon the truthfulness of this claim depend the
veracity of the Book of Mormon and the prophetic
character of Joseph Smith, its pretended translator.
If these signs or letters are not "the true charac-
ters," if they shall prove to be but a clumsy effort to
deceive, then we have in this act exhibited an amount
of that modern commodity known as " cheek " which
stands without a parallel in the annals of all time.
196 THE DOCTRINES AXD DOGMAS OF MORMOmSM
The fact is, the twenty-ninth chapter of Isaiah
bears no more relation to the Book of Mormon or the
inhabitants of pre-historic America than does Homer's
Iliad to the aboriginal inhabitants of Australia or the
nomadic tribes of Asia.
If the prophecy of this chapter does not apply to
America and its former inhabitants, to what or to
whom does it have reference? It related to Jerusa-
lem and the children of Israel, as we shall show most
conclusively.
That the "woe," or calamity, predicted of Ariel
relates to Jerusalem, perhaps all are agreed; but in
order that no possible disagreement may arise respect-
ing this primal question, the following is introduced
in its support:
" In Hebron he reigned over Judah seven 3'ears and
six months; and in Jerusalem he reigned thirty and
three years over all Israel and Judah." (2 Sam. 5: 5.)
David took the city from the Jebusites about the
year 1043 B. C. After this it was called Zion, or ** the
city of David'' (verse 7), and here the w^arrior-king^
continued to dwell till the day of his death. This
removes all doubt as to the fact that ** Ariel" is
Jerusalem^ ** the city w^here David dwelt."
Joseph Smith's *' Inspired Translation" makes this^
point stronger, if possible, than does the Common
Version. In this translation of the Bible it is no
unusual thing to find verses added, and in many
instances entire chapters are manufactured out of
whole cloth and added to the word of God. But as
we design devoting a chapter to this subject we
dismiss it for the present w^ith a mere reference to
the fact that in both the Old and New Testaments the
THE DOCTRINES AND DOGMAS OF MOBMONISM 197
authorized texts are changed to suit the fancy of the
''translator!"
That Joseph's translation confines this prophecy to
Jerusalem and her people will clearly appear as we
proceed. Had Mr. Kelley consulted Joseph's " In-
spired Translation " and governed his remarks accord-
ingly, he could not have given expression to his
theory concerning the "old and the new Ariel," for
Joseph's rendering utterly demolishes the very foun-
dation upon which his theory is founded.
Instead of making a comparison between Ariel and
some people who should become unto the Lord as
Ariel, i. e., the extinct races of America, the "new
translation " lays the whole scene of the prophecy at
Jerusalem.
In order to a correct understanding of the purport
of this so-called translation, let us substitute Jerusa-
lem for Ariel, as, meaning the same, they may be
used interchangeably, and it will read thus:
"Woe to Jerusalem, to Jerusalem, the city where
David dwelt? Add ye j-ear to year, let them kill sac-
rifices. Yet I will distress Jerusalem, and there shall
be heaviness and sorrow; for thus hath the Lord said
unto me, It shall he unto Jerusalem; that I the Lord
will camp against her round about, and will lay siege
against her with a mount, and I will raise forts
against her.
" And she shall be brought down, and shall speak
out of the ground, and her speech shall be low out of
the dust; and her voice shall be as of one that hath
a familiar spirit, out of the ground, and her speech
shall whisper out of the dust." (I. T., Isa. 29: 1-4).
Thus it may be seen that the "woe" relates to
Jerusalem, and to Jerusalem only.
198 THE DOCTRINES AND DOGMAS OF MORMONISM
If the argument be made that the '* speaking out of
the ground," and "whispering out of the dust/*
refer to the "written history" of the people upon,
whom the predicted calamity should fall; and if this
"book," mentioned in verse 11, is to betaken "out
of the ground," then the book containing such
written history must be discovered in the region
where the calamity occurred. As this particular
"woe" relates to Jerusalem and her people, the
Book of Mormon cannot be the "book" described.
The Saints believe that the "coming forth of the
Book of Mormon," as they term it, completely and
most perfectly fulfills this prophecy in every minute
particular. If it does, then the Saints are right, and
the Book of Mormon is true; but if they are wrong
in their exegesis, the book cannot be a revelation
from God.
The advocates of Mormonism are persistent in.
urging that " no prophecy of the Scripture is of any
private interpretation.^^ (2 Pet. 1: 20).
The rule is a good one and perfectly safe. Keep-
ing this rule in view let us inquire : Does the Book of
Mormon contain an account of the land and people
upon whom this calamity is pronounced? If so, then
it must give an account of the overthrow and desola-
tion of Jerusalem, and the captivity of the people of
Israel. This conclusion is inevitable, for the reason
that no other people are described in Isaiah's proph-
ecy.
But if the book does not describe the desolation of
Jerusalem, but a people quite distinct from the Jews
and upon the American continent, then it is per-
fectly clear that there can be no connection between
THE DOCTRINES AND DOGMAS OF MOBMONISM 199
this prophecy and the events described in the Book
of Mormon.
The ** Inspired Translation" being the witness,
every prediction made, and every event which tran-
spired, had direct reference to Jerusalem and her dis-
obedient people, together with the ** multitude of all
the nations " that should ** fight against Mount Zion,"
and could, therefore, have no possible reference to
an extinct race of meu upon this or any other conti-
nent. There can be no reasonable excuse offered,
nor any intelligent reason given, for the transfer of
the scene of this prophecy from Palestine, where it
clearly belongs, to America, where it as certainly was
never intended to apply. In order to emphasize this
point and render it plain beyond a doubt, let us item-
ize the events predicted in the order in which they
occur, as follows:
1. A **woe" is pronounced against Jeimsalem^
**the city where David dwelt."
2. This woe was to be the direct result of a besieg-
ing army: **I will camp against thee round about,
and will raise forts against thee."
3. Jerusalem shall be ** brought down," and
utterly destroyed.
4. Jerusalem, after she is ** brought down," shall
*' speak out of the ground," and shall ** whisper out
of the dust" (verse 4).
5. The "multitude of her strangers" shall be
very numerous — '*like small dust," the particles of
which cannot be numbered (verse 5).
6. These *' terrible ones " shall come upon them
** at an instant suddenly" (verse 5).
7. Jerusalem should be visited with other great
200 THE DOCTRINES AND DOGMAS OF MORMONISM
calamities, culminating in "flames of devouring fire"
(verse 6).
8. " The multitude of all the nations that fight
against Jerusalem " should finally pass away, and be-
come ** as the dream of a night vision" (verses 7, 8).
9. The condition of the eTewish people is then
described as "drunken," and in a state of "deep
sleep," their "prophets," their "rulers and their
seers" all being " covered" (verses 9, 10).
10. " The vision of all " — the prophets, the rulers,
the seers and the people alike — had become clouded,
and their spiritual perceptions so blunted that they
could no more "read" he handwriting of God con-
cerning their future than they could read the words
of "a book that is sealed." (V. 11.)
Thus, by ten consecutive steps — ten material and
important points in this remarkable prophec}' — we
have reached what the Saints consider the vital and
most important point in the whole chapter, namely,
" a hook that is sealed.'^
They treat this as a prophecy setting forth a real,
genuine booJc that should actually and really be taken
out of the ground. Now, I am about to make a state-
ment that may astonish them, but which is neverthe-
less true, and that statement is simply this:
I affirm, and do so without the least fear of success-
ful contradiction, that the twenty-ninth chapter of
Isaiah contains no prophecy ivhatever concerning a
'^book,^' much less that a^^sealed SooZ; " should, at
any time, or by any person or persons, be taken " out
of the ground."
This proposition is easily understood, containing
no ambiguity; and if it is erroneous, let the error
be shown. Point to chapter and verse containing
THE DOCTRINES AND DOGMAS OF MOBMONISM 201
a prophecy concerning a "book" to *' come forth "
. at any time or in any place, and thus silence, once for
all, every opposition.
But aside from this, suppose we proceed to ex-
amine the question on the h3^pothesis that a '* book"
— a real book — was actually to "come forth" out of
the ground, and see how much it supports the claim
made for the Book of Mormon. If this supposed
book is to be understood as containing the written
history of the people described in the prophecy, and
was to be taken out of the ground in the locality
where the events predicted were to transpire, then we
cannot escape the conclusion that the " book " must
make its appearance at Jerusalem, that being the place
designated, and not in America. If the '* three wit-
ness " were, according to the " Inspired Translation,"
to add their testimony to the genuineness of the book,
then, they, too, must have been residents of Jerusa-
lem, where the '* book " was to make its appearance.
But instead of this the plates from which it is
claimed Joseph Smith translated the Book of Mor-
mon are said to have been discovered near Palmyra,
^. Y., the home of Martin Harris, one of the " three
witnesses."
If the Book of Mormon contains a history of the
destruction of *' Ariel," the city where David dwelt,
in Palestine, how came that history to be deposited in
"Indian Hill," New York? Will you please explain?
** But," you reply, "we do not claim that the Book
of Mormon gives an account of the destruction of
Jerusalem, but of another people, who were to be
unto the Lord as Ariel." Yery well, then, accepting
your explanation, the Book of Mormon cannot be the
sealed book of the twenty-ninth chapter of Isaiah,
202 THE DOCTRINES AND DOGMAS OF MOBMONISM
the words of which were to be given to "him that is
learned,'* for the very cogent reason that the ** In-
spired Translation," as already shown, locates the
entire scene of this prophecy at Jerusalem.
To briefly summarize, the *' Inspired Translation "^
describes the destruction of Jerusalem and the deso-
lation of Palestine, while the Book of Mormon de-
scribes a series of wars between two peoples, the des-
olation of the entire land '* northward and south-
ward," and the final extinction of the more civilized
of the two contending races. It is impossible, then,
that the Book of Mormon could have *' come forth '*
in fulfillment of a prophecy made in reference to a
different place, and a different people, from the
place and people described by the Book of Mormon.
It seems to me simply impossible that the Saints can
extricate themselves from the difficulty in which these
undeniable facts inevitably place them.
If Isaiah's prophecy had its fulfillment in what
they are pleased to call '*the coming forth of the
Book of Mormon," then the extraordinary claims
they make for the book are seemingly valid, and
should be allowed. But, on the other hand, if the
facts do not justify the conclusions, then surely the
Saints ought to abandon their claim for the divine
origin of the book, and account for its existence in
some other way. This whole matter, then, is thus
narrowed down to a question of exegesis and history.
From the foregoing summary of the principal
points of this prophecy, it is shown most conclusively
that the prediction of every event is made of Jerusa-
lem and her people, otherwise the ** Inspired Transla-
tion " is a failure and a fraud. As lovers of truth,
and as fair and unbiased students of prophecy and
THE DOCTRINES AJH) DOGMAS OF MOBMONISM 205
Biblical history, we are forced to the undeniable con-
clusion that every line of this wonderful prophecy
had its complete accomplishment in the subsequent
history of the Israelitish people in the utter destruc-
tion of their beloved city by Nebuchadnezzar, king
of Babylon, some 588 years before our era, and 124
years after the prediction was made.
That these are facts, not mere assertions, we shall
now endeavor to prove.
Latter Day Saints are very fond of quoting, when
testing the doctrines and faith of others, the following
words of Isaiah: ** To the law and the testimony, for
if they speak not according to this word, it is because
there is no light in them." (Isa. 8: 20.) And I am
quite sure they cannot object if we apply this test to
their interpretation of the passage under considera-
tion.
Holding the advocates of this view to the rule they
prescribe for others, let us now proceed to a very
careful consideration of the facts relative to the ac-
complishment of this remarkable prophecy. In order
to a correct understanding of the prediction, it will
be necessary that we understand the condition of both
Judah and Israel at the time the prophet wrote. Ac-
cording to the most authentic chronological data,
Isaiah began his prophetic career in the last year of
Uzziah's reign, about 758 years B. C, and *' prophe-
sied during the space of about forty-five years."
(Sacred Biography and History, by Tiffany, page 188.)
At this time "two tribes," or the Jews, dwelt in
Judah, with headquarters at Jerusalem, while the ten
tribes, or the house of Israel, occupied the land of
Israel, with Samaria as their capital city. This divi-
sion among the descendants of Abraham occurred at
204 THE DOCTRINES AND DOGMAS OF MORMONISM
the time of the revolt in the days of Rehoboam, in
the 3'ear 976, B. C, or two hundred and eighteen
jears before Isaiah began to prophesy.
Let us now take our stand along with this great
prophet at Jerusalem, the place of his residence, and
follow his prediction closely. The first thing of im-
portance to claim our attention will be the question,
Of xoliom does the prophet speak, and against whom
is his *' woe " directed? In order to avoid the possi-
bility of any disagreement upon this point, suppose
we let the prophet answer the question in his own
language :
"The vision of Isaiah the son of Amos, which he
saw concerning Judali and Jerusalem ^ (Isa. 1:1.)
His first complaint seems to be of the rebellious
and disobedient spirit of the Israelites dwelling at
Samaria. Of them he says: *' I have nourished and
brought up children, and they have rebelled against
me." Y. 2. After enumerating their many sins and
greater iniquities, the prophet then makes the follow-
ing specific declaration concerning them :
" Your country is desolate, your cities are burned
with fire: your land, strangers devour it in your pres-
ence, and it is desolate, as overthrown by strangers."
(Yerse 7.) And so with alternate warnings and ex-
hortations to repentance, he continues, to the close of
the chapter, to plead with the rebellious house of
Israel.
Substantially the same prediction is made by Hosea,
who was contemporaneous with Isaiah, in the follow-
ing language: ** Samaria shall become desolate; for
she hath rebelled against her Grod: they shall fall by
the sword." (Hosea 13: 16.)
Were these predictions by both Isaiah and Hosea,
THE DOCTRINES AND DOGMAS OF MORMONISM 205
concerning the people of Samaria, literally and cir-
cumstantially fulfilled? If they were, then we may
reasonably expect those made concerning Judah and
Jerusalem to have a like accomplishment. That they
were fulfilled in a very striking and literal manner,
every student of Biblical history is fully aware.
From the time this prophecy was made, let us pass
over a period of some thirty-seven years and see what
then transpired. In the year 721 B. C, which was
in the time of Hoshea's reign over Israel at Samaria,
Shalmaneser, king of Assyria, came up against Sama-
ria and "besieged it three years," and, *'In the ninth,
year of Hoshea, the king of Assyria took Samaria,
and carried Israel away into Assyria, and placed them
in Halah and Habor by the river of Gazam, and in
the cities of the Medes." (2 Kings 17: 3-6.)
So important is this fact of history, that the histo-
rian, in chapter eighteen, verses 9 to 11, repeats it
with emphasis. By the armies of this invading king
their land was literally " devoured by strangers,"
their cities made desolate, and the once powerful
armies of Israel led away captive into Assyria.
Can anything be plainer? Can any fact be suscep-
tible of stronger proof, than that that part of the
prophecy of Isaiah which relates to Samaria has been
completely and literally fulfilled in the historic events
just related? It seems impossible that anyone who
believes this — and who can doubt it? — can for one
moment doubt that the prophecies relating to " Judah
and Jerusalem," as recorded • in the twenty-ninth
chapter of Isaiah, must be fulfilled in the same strik-
ing and literal manner. And that such is the case, I
shall now proceed to prove beyond question or doubt.
Having disposed of that part of the prophecy
206 THE DOCTRINES AND DOGMAS OF MORMONISM
which relates to Israel and Samaria, let us now turn
our attention to that portion which describes Judah
and Jerusalem.
In order that he may not be misunderstood, and so
misrepresented, the prophet again assures us in chap-
ter two, verse one, that his prediction is '* concerning
Judah and Jerusalem.'* Again in the twenty-eighth
chapter we have the still further assurance that he
speaks of the Jewish people and of Jerusalem in par-
ticular, as recorded in the following language:
"Wherefore hear the word of the Lord, ye scornful
men, that rule Jerusalem. For the Lord shall rise up
as in mount Perazim, he shall be wroth as in the val-
ley of Gibeon, that he may do his work, his strange
work; and bring to pass his act, his strange act."
(Isa. 28: 14,21.)
That Jerusalem is the subject of the prophecy is
now placed beyond doubt, and that the *' strange
work" was to be wrought in her midst, and the
""strange act" was to be directed against these
*' scornful men that rule Jerusalem," and incidentally
against the whole people, is rendered equally appar-
ent. While this, to my mind, is perfectly clear, I am
quite aware that Latter Day Saints view it very dif-
ferently. The Reorganized Church maintains, as also
do all of the various factions which have grown up
out of the ruins of the original Mormon Church, that
this " strange work," and this ** strange act," have
been accomplished in the revelation of the Book of
Mormon, through Joseph Smith, and the '* restora-
tion " of the Apostolic church and doctrine, all of
which is predicted in the 29th chapter of Isaiah.
Let us now proceed to examine this matter in a
straightforward, honest way, and see who is right.
CHAPTER XXIII.
The Babylonian Captivity— Nebuchadnezzar — Siege of Jerusalem —
Raised forts against the city — Terms of Isaiah's prophecy —
Jeremiah records its fulfillment — The nations that fight against
Mount Zion — Become as the dream of a night vision— Have all
passed away — Wise and prudent men — The blindness of all Israel
— The Chaldean army besieges Jerusalem— Josephus describes it —
Downfall of the Jewish kingdom — A marvelous work and a
wonder. ^
It will be quite unnecessary for me to enter into
details as to the subject matter of this prophecy, as
this has already been done. It will, therefore, be
regarded as quite sufficient to inquire as to whether
the prediction of Isaiah has or has not had its accom-
plishment in the subsequent history of Jerusalem and
her people.
The place described as the scene of this prophecy is
Jerusalem, "the city where David dwelt." At the
timethQ "woe" was pronounced Jotham was proba-
bly king of Judah. The city was to be in a state of
** distress" because of the ** multitude of strangers "
that should "camp against her round about," and
should " raise forts against her." This means that a
great army, irresistible in force and numbers, was to
** lay siege " against this stronghold of Judah, and as
the result of this persistent attack Jerusalem was to
be "brought down " and should be made to " speak
out of the ground." Says the prophet concerning
Jerusalem :
"Thy speech shall be low out of the dust, and thy
voice shall be as of one that hath a familiar spirit,
(207)
208 THE DOCTRINES AND DOGMAS OF MORMONISM
out of the ground, and thy speech shall whisper out
of the dust" (verse 4.) **Thou shalt be visited of
the Lord of hosts with thunder, and with earth-
quake, and with great noise, with storm and tempest,
and the flame of devouring fire " (verse 6.) With the
'*woe" thus briefly outlined, let us now carefully
examine subsequent history for evidences of its
accomplishment.
Some eight years after Samaria had been taken by
Shalmanesser, king of Assyria, Sennacherib, his suc-
cessor to the throne of the Assyrian Empire, *' came
up against all the fenced cities of Judah and took
them," and placed Hezekiah, king of Judah, under
heavy tribute, but failed to subjugate the city of
Jerusalem. (See 2 Kings 18: 13-16.) His army de-
feated by the display of miraculous power, Senna-
cherib returned to Nineveh, where he was shortly
afterwards assassinated by one of his sons.
The good king Hezekiah died about the year 710
B. C, and his wicked son Manasseh succeeded him,
and reigned in his stead. Under his rule the people
became very wicked, so much so that the Lord said
concerning them: ** Behold, I am bringing such an
evil upon Jerusalem and Judah that whosoever hear-
eth of it both of his ears shall tingle." (2 Kings 21:
12.)
In passing briefly over this period of Jewish history
it is not in the least difficult to discover that the
people became more and more corrupt until they were
finally ripe for destruction. Their career of sin and
wickedness was "suddenly" brought to an end by the
invasion of Nebuchadnezzar, king of Babylon, during
the reign of Zedekiah, king of Judah. A graphic
description of the terrible calamity which befell the
THE DOCTRINES AND DOGMAS OF MORMONISM 209
city may be found in the twenty-fifth chapter of 2
Kings, as follows :
*' And it came to pass in the ninth year of his reign,
in the tenth month, in the tenth day of the month,
that Nebuchadnezzar king of Babylon came, he and
all his host, against Jerusalem and pitched against it;
and they built forts against it round about. And the
city was besieged unto the eleventh year of king Zede-
kiah. And on the ninth day of the fourth month the
famine prevailed in the city, and there was no bread
for the people of the land. And the city was broken
up, and all the men of war fled by night by the way
of the gate between the walls, which is by the king's
garden, . . . and the king went the way toward
the plain.
*' And in the fifth month, on the seventh day of the
month, which is the nineteenth year of king Nebu-
chadnezzar, king of Babylon, came Nebuzar-adan,
captain of the guard, a servant of the king of Baby-
lon, unto Jerusalem: and he burnt the house of the
Lord^ and the king's house, and all the houses of
Jerusalem, and every great man's house burnt he with
■fire. And all the army of the Chaldees that were
with the captain of the guard brake down the walls
of Jerusalem round about.
*' Now the rest of the people that were left in the
city, and the fugitives that fell away to the king of
Babylon, with the remnant of the multitude, did
Nebuzar-adan the captain of the guard carry away.
80 Jitdah was carried away out of the land,''' (2
Kings 25: 1-4, ^-11, 21.)
To the above Jeremiah adds his testimony in the.
following language :
*'In the ninth year of Zedekiah, king of Judah, in
14
210 THE DOCTRINES AXD DOGMAS OF MORMOXISM
the tenth month, came Nebuchadnezzar king of
Babj'lon and all his army against Jerusalem, and they
besieged it. And the Chaldeans burned the king's
house and the houses of the people with fire, and
brake down the walls of Jerusalem." (Jer. 39: 1, 8.)
*' And it came to pass in the ninth year of his reign,
in the tenth month, in the tenth day of the month,
that Nebuchadnezzar king of Bab3'lon came, he and
all his army, against Jerusalem, and pitched against
it, and huilt forts against it round about.
" So the city was besieged unto the eleventh year
of king Zedekiah. And in the fourth month, in the
ninth day of the month, the famine waxed sore in the
city, so that there was no bread for the people of the
land. Then the city was broken up.^^ (Jer. 52: 4-7.)
When we pause to consider the fact that Jeremiah,
one of the witnesses quoted above, was among the
captives, and, therefore, an eye witness to the events
described, and the further fact that the "woe"
described by this prophet occurred nearly one hun-
dred and twenty years after the *'woe" predicted
against Jerusalem by the prophet Isaiah, there
remains little room for any doubt that one prophet
was but writing the history of an event predicted by
the other.
At the risk of being regarded as somewhat tedious,
I will venture to call attention to the striking similar-
ity of the specific terms employed by the two writers.
1. Isaiah says his ** woe" was predicted of Jei^u-
salem, *'the city where David dwelt."
Jeremiah says he was writing of a calamity which
befell that city. t
2. Isaiah says, ** There shall be heaviness and
sorrow " (verse 2).
THE DOCTRINES AND DOGMAS OF MOBMONISM 211
Jeremiah says, *'The famine was sore in the city,
so that there was no bread for' the people of the
land," thus causing heaviness and sorrow (verse 6).
3. Isaiah saj^s, ** I will camp against thee round
about " (verse 3).
Jeremiah says, *'Nebuchadnezzar king of Babylon
came . . .against Jerusalem and pitched (camped)
against it " (verse 4).
4. Isaiah says, ** I will lay siege against thee with
a mount " (verse 3).
Jeremiah says, **So the city was besieged unto the
eleventh year of king Zedekiah'' (verse 5).
5. Isaiah says, "I will raise forts against thee"
(verse 3).
Jeremiah says, *'And . . . Nebuchadnezzer .
. . huilt forts against it round about" (verse 4).
6. Isaiah says, *'Thou shalt be brought down''''
(verse 4).
Jeremiah says, "Then the city was broken up.^^
7. Isaiah says, *' Thou shalt be visited of the Lord
of hosts with thunder, and with earthquake, and
great noise, with storm and tempest, and the Jlame of
devouring Jire ' ' (verse 6 ) .
Jeremiah says the city was utterly destroyed by
fire:
** Now, in the fifth month, and the tenth day of the
month, which was the nineteenth year of Nebuchad-
nezzar, king of Babylon, came Nebuzar-adan, captain
of the guard which served the king of Babylon, into
Jerusalem, and burned the house of the Lord, and
the king's house, and all the houses of Jerusalem, and
all the houses of the great men, burned he with Jire:
And all the army of the Chaldeans, that were with
212 THE DOCTRINES AND DOGMAS OF MORMONISM
the captain of the guard, brake kown the walls of
Jerusalem round about.'' (Jer. 52: 12-14).
Here we have seven points of identity and agree-
ment between the prophecy of Isaiah, and its fulfill-
ment in the recorded history of its accomplishment by
Jeremiah.
Add to the testimony of Jeremiah that of 2 Kings
25:8-10 — the language being exactly that of the
prophet just quoted — and we have evidence absolutely
unquestionable, so perfect is the agreement between
the prophecy and its subsequent fulfillment, and
proves, beyond the possibility of a reasonable doubt,
that the prediction of Isaiah 29: 1-4 had its complete
accomplishment in the utter destruction of "Ariel,
the city where David dwelt," the captivity of the
Jews, and the overthrow of their kingdom.
Should any additional proof be required, it may
very readily be furnished in the history of the
nations engaged in this terrible work of desolation.
It is not infrequently the case that God punishes the
wicked nations or individuals employed as a means in
the execution of divine justice. Of this fact we have
a very striking illustration in the subsequent over-
throw and subjugation of the Babylonian Empire.
But before passing to a brief consideration of this
bit of history, let us follow this prophecy of Isaiah a
little further; for as I now view it, the prophecy of
Babylon's destruction is recorded in verses seven and
fourteen, inclusive, of the twenty-ninth chapter.
The particular reason offered for the careful exami-
nation of this matter may be found in the fact that
the Saints place, as I think, an unwarranted con-
struction upon the passages to be reviewed. Along
with all their leading minds, such as Blair, Kelley,
TEE DOCTRINES AND DOGMAS OF MOBMONISM 213
Forscutt, Lambert and Derry, Latter Day Saints
maintain that the later portions of this chapter refer
to the spiritually blind and *' drunken" condition of
the religious world at the present age ; while others
think quite differently. To what, in reality, are but
flights of Oriental imagery and comparison^ they give
a literal construction. But these things we may con-
sider in their proper place, if time and space will
permit.
At the close of the sixth verse, after declaring the
litter destruction of Jerusalem by '* flames of devour-
ing fire," the prophet proceeds to unfold the destiny
of the Chaldean army, and the overthrow of the
Babylonian Empire, who were the direct instruments
employed in the destruction of the " City of David,"
in the following graphic, yet highly poetic, style:
"And the multitude of all the nations that fight
against Ariel, even all that fight against her and her
munition [fortification], and that distress her, shall
be as a dream of a night vision.''^ (Isa. 29: 7).
Let us now inquire: Who are to become as the
"dream of a night vision?" The answer cannot be
misunderstood. It is " the multitude of all the
nations that fight against Ariel" — Jerusalem — the
nations of Babylon, Syria, Egypt and Assyria, who at
different periods were engaged in war against Jeru-
salem and Judah, but specifically that of Babylon.
Their extinction was to be so nearly absolute as to
render them to future ages as " the dream of a night
vision;" even as of "an hungry man," who thinks he
is eating, but who only awakes to find himself hungry
still. To show beyond doubt that this is a represen-
tation of the future condition of these nations, the
prophet concludes the eighth verse by saying: "So
214 THE DOCTRINES AND DOGMAS OF'MORMONISM
shall all the nations be that fight against Mount
Zion."
I wish to call particular attention to the fact that
this prediction is made concerning the nations that
should fight against *' Mount Zion," and no^ against
a people who, at some remote age of the past, may
have lived and warred with one another upon the
American continent. These nations have all passed
away, and have become, indeed, as the *' dream of a
night vision." Not one of them remains to tell the
story of their former greatness.
Continuing, at the ninth versee, the prophet
exclaims: ** Stay yourselves, and wonder; cry ye out
and cry: they are drunken, but not with wine; they
stagger, but not with strong drink."
Who are represented as being '* drunken," and who
*' stagger? " Let the next verse answer; and remem-
ber, the language is addressed to the inhabitants of
Jerusalem: ''For the Lord hath poured out upon you
(the Jews) the spirit of deep sleep, and hath closed
your eyes: your prophets and your rulers, the seers
hath he covered." (Y. 10).
Here we have the fact, not only as to who were to
be drunken and stagger, but the very cause of this
condition. These Jews, at the time we are describ-
ing, were overcome by the *' spirit of deep sleep, ^^ thus
closing their eyes, so that to them their '* prophets
and seers" were '* covered," or hidden from their
view. None escaped the terrible drowsiness of this
overpowering spirit of sleep. It included in its
sombre folds every phase of Jewish life : even their
"rulers and seers " were involved to a very remark-
able degree. Oppressed by this "spirit of deep sleep,"
THE DOCTRINES AND DOGMAS OF MORMONISM 215
whenever they attempted to move they would inevit-
ably and unavoidably *' stagger."
Respecting the lamentable condition of both priest
and people, the learned as well as the unlearned, the
prophet, in the following verse says:
"And the vision of all, [including their *' rulers
and seers,"] is become unto you as the words of a
book [the marginal reading is lette?-'] that is sealed,
which men delivered to one that is learned, saying,
Read this, I pray thee; and he saith, I cannot, for it
is sealed. And the book is delivered to him that is
not learned, saying. Read this, I pray thee: and he
saith, I am not learned." (Verses 11, 12.)
Let us now proceed to analyze this text and see if
we can learn the real facts therein set forth. We
learn :
1. That a certain people were reduced to a state of
drunken stupor, not from wine or strong drink, but
from a condition of " deep sleep " into which they
had fallen, as the result of sin.
2. That this condition was general, including many
of their prophets, their rulers and their seers.
3. The people referred to were the people of an-
cient Israel, but specifically the Jews.
4. That the '* learned " were reduced to the same
lamentable condition as that of the unlearned. They
could neither see nor read the words of the letter.
Clearly, and undoubtedly, all that is meant by the
eleventh verse is, that the people were morally de-
based and spiritually blind, — so blind, indeed, that
they were as utterly incapable of reading the designs
of God concerning themselves, as the learned man
would be to ** read a letter that is sealed," or for the
*' unlearned " man to read the same letter if the seal
216 THE DOCTRINES AND DOGMAS OF MORMONISM
were broken and the letter laid open before his eyes.
The fact is perfectly clear that neither could read a
letter under these conditions; and would, therefore,
blindly stagger on to the end of the road that should
ultimately lead to their destruction. Because of
these conditions, the prophet continues thus:
" Wherefore the Lord said, Forasmuch as this
people [the Jews] draw near me with their mouth,
and with their lips do honor me, but have removed
their heart far from me, and their fear toward me is
taught by the precepts of men; therefore, behold I
will proceed to do a marvelous work among this
people, even a marvelous work and a wonder: for the
wisdom of their wise men shall perish, and the under-
standing of their prudent men shall be hid.*' (Verses
13, 14.)
Notwithstanding their generally depraved and be-
nighted condition, the Jewish people, at the time of
their desolation, had a few " wise " and *' prudent ''
men among them. A marvelous work, ''even a mar-
velous work and a wonder," was to be performed
*' among this people," and these *' wise men" fully
understoood the nature of this work, and strove earn-
estly to avert the pending calamity by giving them
wise counsel, and exhorting them to repentance.
Prominently among their "wise men" were Jere-
miah, Ezekiel and Hosea.
But the wisdom of their '* wise men " was allowed
to " perish," and the *' understanding of their p?*wc?e?i^
men " was '* hid " from this gainsaying people be-
cause of their great iniquity and their lamentable and
hopeless state of blindness.
At the time Isaiah delivered this wonderful proph-
ecy, not one of her rulers or princes believed Jeru-
THE DOCTRINES AND DOGMAS OF MOBMONISM 217
salem could be taken by an enemy, so perfect was
their confidence in the strength of her fortifications
and the impregnability of her walls. From the time
when David, the great warrior-king, first established
his capital here, till the time of Isaiah's prophecy, it
had successfully resisted the assaults of every enemy,
no matter what his strength, 'till it had become the
settled conviction that no power on earth could bring
her under subjection, and render her tributary to a
Gentile nation. But notwithstanding all this the
Lord said, ** Behold I will proceed to do a marvelous
work, even a marvelous work and a wonder among
this people. ^^
Even when the Chaldean army had encamped
*' round about " the city, and had proceeded to
** raise forts " against her, building mounds, says
Josephus, in height, equal to the height of the walls of
the city, those within had no fears of being over-
powered and defeated by this great ** multitude of
strangers." I quote from Josephus upon this point
af follows :
"Now the King of Babylon was very intent and
earnest upon the siege of Jerusalem ; and he erected
towers upon great banks of earth, and from them
repelled those that stood upon the walls: he also
made a great number of such banks round about the
whole city, whose height was equal to those walls.
However, those that were within bore the siege with
courage and alacrity, for they were not discouraged,
either by the famine or the pestilential distemper,
but were of cheerful minds in the prosecution of the
war. . . And this siege they endured for eighteen
months, until they were destroyed by the famine,
and by the darts which the enemy threw at them
218 THE DOCTRINES AND DOGMAS OF MORMONISM
from the towers." (Antiq. Book 10, ch.8, pp. 253, 254)^
Nothing, perhaps, could appear more marvelous to
this very confident people than to see the victorious
Chaldean army enter the city, after having battered
down her walls, and to witness the complete over-
throw of their proud kingdom, and behold the dese-
cration and destruction of their magnificent temple
by *' flames of devouring fire;" and yet it was done.
This *' marvelous work and a wonder," predicted
by Isaiah, was accomplished in a most striking and
literal manner, as we have just seen by the testimony
of both Jeremiah, the prophet, and Flavius Josephus,
the historian.
Having witnessed the terrible devastation of his
beloved city, and the reduction of his people to a,
state of servitude and bondage, the prophet mourn-
fully exclaims, as if in great surprise:' ** How doth
the city sit solitary that was full of people! how is
she become as a widow! she that was great among the
nations, and princess among the provinces, how is
she become tributary! " (Lam. 1:1).
As a reason assigned for this distressed condition
of his people, Jeremiah says: "Jerusalem hath
grievously sinned ; therefore she is removed. . . ,
Her filthiness is in her skirts; she remembereth not
her last end ; therefore she came down wonderfully :
she hath no comforter." (Vs. 8, 9).
Isaiah predicted of Jerusalem, *'Thou shalt be
brought down; " and Jeremiah records the fact that
"she came down wonderfully."
That it is not forcing the sense of the passage in
Isaiah to say the "marvelous work and a wonder "^
can be nothing more nor less than the work of deso-
lation just described, will be rendered apparent from
THE DOCTRINES AND DOGMAS OF MORMONISM 21&
the following declaration of the prophet Jeremiah :
"The kings of the earth, and all the inhabitants of
the world, would not have believed that the adver-
sary and the enemy should have entered into the
gates of Jerusalem." (Lam. 4: 12).
To Jeremiah, as well as to *'the prophets, the
rulers, and the seers," it was a "marvelous" thing
that the "enemy" should have "entered into the
gates of Jerusalem." Whatever is "marvelous" is
at the same time a wonder. Hence, the Lord did a
" marvelous work, even a marvelous work and a won-
der," when he permitted the enemy to enter into the
gates of the beloved city and batter down her walls,
burn w^ith "flames of devouring fire " the beautiful
and costly temple; rob the house of the Lord of its
magnificent treasure, and carry the daughters of Zion
away captive into Babylon.
We venture the assertion that not in all history can
there be found a circumstance that looks so much
like a complete and circumstantial fulfillment of
Lsaiah's prophecy as this. Certainly the vague theory
concerning the Book of Mormon does not contain
one single element of its accomplishment. Every
material point advanced in its support is seriously
in question. Not one thing claimed by its advocates
is conceded. Not a scholar of the century, the most
advanced period of the world's history, has ever
given it his support. The entire premise is founded
in the most wild and reckless speculation of an uncul-
tivated mind. Nothing is proved. All is assumed.
But this cannot be aflirmed of the present argu-
ment. The premise is a clear, well-defined statement
of prophecy, and the conclusion derived from the
premise is supported by plain, unquestionable facts of
history.
CHAPTER XXIV.
PROFESSOR ANTHON AXD MARTIN HARRIS.
Professor Anthon and Martin Harris— The "words of a book" —
Joseph Smith's transcript presented to the Prof essor— Read this,
I pray thee — I cannot read a sealed book — Joseph Smith, not
Martin Harris, made the statement — Times and Seasons for May
2, 1843 — Mr. Kelley states the case — The Professor could not
decipher the characters — Characters were Egyptian, Chaldaic,
Assyrian and Arabic — Self-contradictory — Correctly translated —
Professor Anthon's statement — Contradicts Mr. Harris — No
other witnesses — The statements compared — Smith-Harris testi-
mony incompetent.
Having discussed that portion of the question
which rehites to Isaiah's prophecy and its fulfiUment
in the history of the Israelitish people, I wish now to
take up the claim respecting the presentation of
certain characters by Martin Harris to Professor
Charles Anthon, of New York City, for examination
by that gentleman. These characters are said to have
been transcribed from the plates of the Book of
Mormon by Joseph Smith. This transcript was taken
to the city and presented to the Professor, with the
request to decipher them. This transcript is claimed
to be the "words of a book," mentioned in Isaiah
29: 11, and hence the fulfillment of the prophecy.
As to the object of this interview all parties are
agreed. But as to what was said and done at the time
there is quite a difference. The statements of Pro-
fessor Anthon differ very materially from those made
by Mr. Harris. The statement of Mr. Harris has
never been verified; in fact, there is no evidence that
(220)
THE DOCTRINES AND DOGMAS OF MOBMONISM 221
he ever made the statement attributed to him. The
document is open to at least two serious objections,
namely :
1. No competent witness has left his testimony
concerning what transpired, except the Professor
himself — no proof that "the words of a book " were
presented to Mr. Anthon with a request to read them.
If so, who is the witness? and where is his testimony?
2. No competent witness has ever said that Pro-
fessor Anthon admitted that he could not read or
decipher the characters presented to him. If so, who
is the witness? when did he testify? and where is his
testimony recorded?
These are questions material to the issue. If it
transpires that no competent witness has ever testified
to the material points in this controversy, the entire
case must fail for want of proof. As to the first
count in the allegation, it is claimed that, in accord-
ance with Isaiah 29; 11, " the words of a book" were
presented to Professor Anthon, who was asked to
read them, but who, upon learning that a miracle was
in some way connected with the discover}^ of the
plates from which the characters were transcribed,
and a part of which were sealed, said, " I cannot read
a sealed book." (See Presidency and Priesthood,
page 203.)
In the circumstances of this visit, it is claimed,
were fulfilled that portion of Isaiah's prophecy which
relates to **the book that is sealed."
The point we wish to examine in a fair, careful
manner is this: Do the facts, as gleaned from the
testimony of the witnesses, sustain the allegation?
Did Professor Anthon admit that he could not deci-
pher the characters presented to him, as claimed?
222 THE DOCTRINES AXD DOGMAS OF MOBMOXISM
As a matter of fact, this is the only answer he could
have made in order to meet the demands of this par-
ticular case. Had he professed to be able to '' read "
the words of the so-called " sealed book," the object
of Mr. Harris' visit to the Professor would have been
signally defeated, and no semblance to a fulfillment of
Isaiah's prophecy would be discoverable.
The terms of this prediction are: '■'Read this, I
pray thee: and he saith, I cannot, for it is sealed."
The most casual observer cannot fail to notice the
striking similarity between the form of words used by
Isaiah and that put into the mouth of Professor
Anthon by the man who made the so-called report of
what he said. This similarity of verbal construction
becomes rather significant when we consider the date
of the utterance of Professor Anthon and that of the
individual by whom it was reported and published.
TVe have said no competent witness has ever testi-
:fied to the statement attributed to Professor Anthon.
In order to determine this point, let us go to the very
bottom of the whole matter, and see if Martin Harris,
the man who, it is said, made the visit to Professor
Anthon, has ever said one word about it. The state-
ment of Harris is of first importance, as that of any
other person, except Professor Anthon himself, would
come under the head of "hearsay" evidence, and
would therefore be excluded by any court of law on
the ground of incompetency.
This remarkable statement appeared for the first
time in the church organ, at Nauvoo, Illinois, known
as "The Times and Seasons," Vol. 3, No. 13, in the
issue for May 2, 1842, and is made, not by Martin
Harris, but by Joseph Smith, Jr. Instead of being
the testimony of Harris, as it should be to give it
THE DOCTRINES AND DOGMAS OF MORMONISM 223
validity, it is but a second-hand statement of Joseph
Smith as to what Harris had told him.
If Martin Harris ever made such a statement as
that attributed to him, why not produce that state-
ment instead of Joseph Smith's version of it? The
very fact of Harris' persistent silence upon a subject
of so much importance to those concerned may very
properly be construed to mean that he never made
the statements attributed to him, and that as a matter
of fact they may be, and probably are, but a ** revised
version " of what he did say, made and published
some fourteen years later by an interested party to
bolster up an error and a fraud which at the time had
obtained a degree of currency that brought it into
public prominence.
Produce the published statement of Martin Harris,
well authenticated, and it will greatly strengthen this
peculiar claim, and at the same time relieve its de-
fenders of the necessity of quoting Joseph Smith's
version of that statement. Produce it, and let the
world see and read the well-attested statement of
Martin Harris himself, over his own signature, that
the judgment of an enlightened and intelligent pub-
lic ma}' be passed upon its merits. From an experi-
ence of some thirty-five or forty years in the church,
I shall venture the assertion that no such statement
of Martin Harris can be produced.
But, for the sake of the argument, let us admit that
Harris did present the "words," or characters, to
Prof. Anthon, and what do we have? Not a fulfill-
ment of Isaiah 29 : 11, but the exact opposite, as will
appear as we proceed.
Joseph Smith makes Harris to put these words into
224 THE DOCTRINES AND DOGMAS OF MOEMOXISM
Prof. Anthon's mouth: ** I cannot read a sealed
book."
Every writer who has made any attempt to defend
the claims of the Book of Mormon on this ground
has urged as an argument full of potency, that the
learned professor could not decipher the characters
submitted to him. Upon this point Elder Wm. H»
Kelley says:
'*Both he [Prof. Anthon] and»Dr. Mitchell were
waited upon by Mr. Harris with a copy of the charac-
ters, and they examined them, just as affirmed by Mr.
Harris, and as predicted in the twenty-ninth chapter
of Isaiah, and eleventh verse, would be done, which
is the main point in the investigation, and that neither
of them was able to decipher them." (Presidency
and Priesthood, p. 205.)
Here we have the affirmation of Mr. Kelley, (and
he is considered good authority,) that the '* charac-
ters " were presented to the Professor, and that
neither he nor Dr. Mitchell was able to decipher
them, and that their failure to do so is *'the main
point in the investigation." In this declaration Mr.
Kelley but repeats the position, and reflects the senti-
ment of all the leading minds of the denomination
from its rise to the present day. With this view of
the case firmly fixed in the mind, let us recall the wit-
ness, Martin Harris, for re-direct examination :
Question. Mr. Harris, please state what you know
of a conversation which is said to have taken place
some time in February, 1828, in the city of New
York, between yourself and one Prof. Charles
Anthon, concerning the translation of certain charac-
ters, which it is claimed were presented to him.
Answer. **I went to the city of New ,York, and
THE DOCTRINES AND DOGMAS OF MOBMONISM 225
presented the characters which had been transcribed,
with the translation thereof to Prof. Anthon, a gen-
tleman celebrated for his literary attainments. Prof.
Anthon stated that the translation was correct; more
so than any he had before seen translated from the
Egyptian. I then showed him those that were not
translated, and he said they were Egyptian, Chaldaic,
Assyrian and Arabic, and he said they wete the true
characters." (Presidency and Priesthood, p. 202.)
The above statement is held up to the world as the
testimony of Martin Harris, but which, as a matter
of fact, as I shall show, is but the unsupported state-
ment of Joseph Smith.
While, in their eagerness to make the prediction of
Isaiah and the alleged fulfillment agree, they claim
that Prof. Anthon could not decipher these charac-
ters, said to be Egyptian, Chaldaic, Assyrian and
Arabic, yet Joseph Smith makes Mr. Harris to assert
that Prof. Anthon was not only able to do so, but
that he actually c?2(i ** decipher the characters," and
told the plain, ** simple-hearted farmer " just what
the characters were, and that they had been correctly
translated, a thing utterly impossible had the profes-
sor not been able to "read," or translate, the char-
acters presented to him.
If this part of the Smith-Harris '* testimony " can
be relied upon as valid, then the twenty-ninth chapter
of Isaiah could not possibly hav^e been fulfilled in this
event, for the very good reason that the " learned "
man of Isaiah's prophecy says, '* 1 cannot read it, for
it is sealed." Instead of Mr. Anthon saying, 1 can-
not, he says, I can; and. Smith and Harris being the
witnesses, he did read it. What, then, becomes of
the claim of Mr. Kelley, and other prominent writers,
15
226 THE DOCTRINES AND DOGMAS OF MORMONISM
that Prof. Authon " could not decipher the char-
acters? "
Did it ever occur to you that this document, so
much relied upon to support this claim for the Book
of Mormon, is actually self-contradictory? And yet
such is the case.
That part of the statement just quoted, says, in
substance, that Prof. Anthon could, and in fact did,
"read'* the words or characters submitted to him by
Martin Harris, while the latter part of the statement
represents Mr. Anthon as saying, *' I cannot read a
sealed book.'*
If Prof. Anthon really examined the characters and
declared them to have been ** correctly translated,"
then it is clear to the most casual observer that he
must have been able to decipher the characters in
which the *' sealed book " was said to have been writ-
ten.
If by his great learning this distinguished professor
of languages could translate the characters in which
it is claimed the Book of Mormon was written, then
it is absurd in the extreme to urge that Joseph Smith,
or any other man, should be divinely inspired in order
to their translation.
If Mr. Anthon did not decipher the characters pre-
sented to him, then his alleged statement or certifi-
cate, that said characters had been correctly transla-
ted, is absolutely worthless, and amounts to nothing
by way of proving what is claimed for the Book of
Mormon.
* If he did decipher them — 'which he must have done
in order to render the alleged certificate of any value
— then it does not come within the range of Isaiah's
prophecy, for he declares that when the "words"
THE DOCTRINES AND DOGMAS OF MOBMONISM 227
were presented, the "learned man" should say, '* I
cannot read them."
On which horn of the dilemma, think you, will the
defenders of Mormonism prefer to fall? Either will
prove fatal to their cause.
In view of the facts as they appear upon the face
of this document, it seems clear that Prof. Anthon
never could have made the statement put into his
mouth by the Smith-Harris testimony, namely, " I
cannot read a sealed book."
This bit of testimony — if the statement may be
dignified by this title — is rendered incompetent, as
the witness clearly and unmistakably contradicts him-
self upon what Mr. Kelley declares to be ** the main
point in this investigation." A witness who con-
tradicts himself upoh the principal point involved,
invalidates his testimony, and is accounted as of no
value in the establishment of the question in contro-
versy.
The so-called testimony of Martin Harris having
been examined, let us now call the next, and only
other witness ever introduced upon this point.
Strange as it may appear, this witness is none other
than Prof. Anthon himself. His statement is intro-
duced by another party, and for an entirely diiferent
purpose, namely, to disprove the very thing sought to
be established by the advocates of Mormonism.
This witness was introduced by E. D. Howe, in a
work called *' Mormonism Unveiled," published in
1834. The object in publishing this statement of
Prof. Anthon was to prove the Book of Mormon a
fraud, and the ** characters " but a bungling attempt
to deceive the credulous.
As this entire case depends upon what both parties
228 THE DOCTRINES AND DOGMAS OF MORMONISM
to the controversy call the testimony of Prof,
Anthon, it becomes necessary, in order to understand
the true status of this question, to here quote such
part of the testimony of this witness as relates
directly to the subject under consideration. Relative
to this matter, Prof. Anthon says:
'*Some years ago a plain, apparently simple-hearted
farmer, called on me with a note from Dr. Mitchell,
of our city, now dead, requesting me to decipher, if
possible, a paper which the farmer would hand me,
and which Dr. Mitchell confessed he bad been unable
to understand. When I asked the person who
brought it how he obtained the writing, he gave me^
as far as I now recollect, the following account. A
gold book, consisting of a number of plates of gold
fastened together in the shape of a book by wires of
the same metal, had been dug up in the north-
ern part of the state of New York, and along with
the book an enormous pair of gold spectacles. These
spectacles were so large that if a person attempted to
look through them, his two eyes would have to be
turned toward one of the glasses merely, the specta-
cles in question being altogether too large for the
human face.
" Whoever examined the plates through the spec-
tacles was enabled not only to read them, but under-
stand their meaning. All of this knowledge, how-
ever, was confined, at that time, to a young man who
had the trunk containing the plates and spectacles in
his sole possession. He put on the spectacles, or
rather looked through one of the glasses, and deci-
phered the characters in the book, and having com-
mitted some of them to paper, handed copies to a
person outside.
THE DOCTRINES AND DOGMAS OF MOBMONISM 229
** This paper was in fact a singular scroll. It con-
sisted of all kinds of crooked characters, disposed in
columns, and had evidently been prepared by some
person who had before him at the time a book con-
taining various alphabets, Greek and Hebrew letters,
crosses and flourishes. Roman letters inverted or
placed sideways, were arranged in perpendicular col-
umns, and the whole ended in a rude delineation of a
circle, divided into various compartments, decked
with various strange marks, and evidently copied
after the Mexican Calendar given by Humboldt.''
(Presidency and Priesthood, pp. 203, 204, as quoted
by W. H. Kelley from E. D. Howe's works, p. 272).
This quotation is made by Mr. Kelley with the view
to strengthen the statement of Martin Harris con-
cerning the latter 's visit to Prof. Anthon, as will
appear from the following:
*' This statement of Martin Harris is corroborated
and confirmed by Prof. Anthon himself." (Presi-
dency and Priesthood, p. 203).
We now have before us two several statements,
namely, one made by Martin Harris in a second-hand
way through Joseph Smith, as touching the visit of
Harris to Prof. Anthon in 1828, with a paper con-
taining a transcript of the characters from the gold
plates ; and another declared to be the verified state-
ment of the Professor concerning the same visit, and
his conversation with the ** simple-hearted farmer"
concerning the plates and characters in question.
It will doubtless be observed that these statements
differ materially as to what occurred on that occasion.
Harris states that Prof. Anthon declared they were
^'the true characters," and that said characters were
230 THE DOCTRINES AND DOGMAS OF MORMONISM
** Egyptian, Chaldaic, Assyrian and Arabic," and that
Smith's translation of them was correct.
But Prof. Anthon flatly contradicts this statement,
as clearly appears from the above quotation. Instead
of pronouncing them ** true characters," he avers
that the paper presented by Harris *' was in fact a
strange scroll,'' consisting of **all kinds of crooked
characters," with some ** Greek and Hebrew letters
(as he remembered it) crosses and flourishes," but
not one word about either Egyptian, Chaldaic, Assy-
rian or Arabic. Which of the statements are we to
believe?
It is quite apparent that the witnesses radically
disagree upon the material points in issue. When
witnesses disagree upon a point material to the issue,
the credibility of such witnesses must be taken into
consideration in order to the arrival at just conclu-
sions.
A witness who has no personal interest in the ques-
tions involved, and who is of good moral character, is
entitled to full credence. But if the witness be an
interested party, or if his general veracity is bad,
then his testimony must be received with a degree of
allowance commensurate with existing facts.
The only two witnesses in this case are Prof.
Charles Anthon on the one hand, and Martin Harris
on the other. To apply the above rule (and it is a
rule by which courts of justice are invariably gov-
erned, and the justice of which is never questioned),
let us inquire whether these witnesses, or either of
them, were interested, directly or indirectly, in the
question nbw under consideration.
It certainly cannot be maintained with any degree
of candor that Joseph Smith and Martin Harris, the
THE DOCTRINES AND DOGMAS OF MOBMONISM 231
two moving spirits in the " golden plate " scheme,
were not directly interested in a matter fraught with
so much importance to themselves. If they succeed,
bright prospects of both wealth and renown are be-
fore them. If they fail, poverty and ignominy are
their lot. At the time of this interview they were
unknown to the public, having nothing to lose, but
everything to gain in the event of success.
On the other hand. Prof. Anthon was a scholar and
linguist of great renown, and a gentleman of unques-
tionable veracity, having in view, as a man of letters,
only the development of such facts as would tend to
the general advancement of literature and science.
Hence, his only interest in this paper handed him by
the ** simple-hearted farmer " was to arrive at the
exact truth concerning the peculiar characters which
the paper contained. He had no reputation either
to make or to lose in this transaction. The result of
the examination could not in the least affect his
standing before the general public, either as a gentle-
man or scholar, and he cannot, therefore, be con-
sidered in any sense an interested witness in the case.
This, to the writer, seems to be a fair and impartial
view of the matter as it now stands.
I am quite aware, however, that the genuineness of
Mr. Anthon's statement, as published by E. D. Howe,
is questioned by those interested in the defense of
the Book of Mormon, on the ground that Howe was
an enemy to the Latter Day Saints. But I confess I
do not see how this enmity towards the church on the
part of E. D. Howe could in the least affect the
statement voluntarily made by the eminent professor.
It is unreasonable to believe that an obscure editor of
a village paper — a man whose reputation at the time
232 THE DOCTRINES AND DOGMAS OF MORMONISM
scarcely exceeded the bounds of his State — could ex-
ercise such influence as to induce a man of Prof.
Anthon's standing to make a statement utterly false
and misleading.
Besides this, Prof. Anthon's statement appeared
in Mr. Howe's work as early as 1834; and if it had
been a vile fabrication — a malicious, misleading false-
hood— perpetrated by Mr. Howe, as has been charged,
the fact might easily have been determined by simply
calling Mr. Anthon's attention to the matter, and
securing his denial of its truthfulness. Although the
professor lived thirty-three years after the publication
of Howe's book, having died in 1867, no such denial
was ever sought or obtained. The presumption
would, therefore, naturally be that Mr. Anthon's
statement, as published by E. D. Howe, is substan-
tially, if not circumstantially correct.
Having briefly examined the testimony of the wit-
ness, and the source through which it has been trans-
mitted to us, on the one hand, let us now proceed to
examine the evidence as presented b}* the other side,
and the channels through \vhich it comes to us.
To begin with, and in order to be perfectly fair, I
shall concede the witnesses on both sides to be of
good moral character, and that their veracity has
never been questioned. As we have already seen, the
testimony of Martin Harris and that of Prof. Anthon
differ materially on very important points, and hence
both cannot be true. It is not deemed necessary to
repeat the testimony of Mr. Harris, but merely to
examine the channel through which we have received
it.
I wish again to call attention to the fact that the
statement attributed to Martin Harris concerning his
THE DOCTRINES AND DOGMAS OF MOBMONISM 233
interview with Prof. Anthon never saw the light of
day, so far as the public is concerned, till May 2,
1842, fourteen years after the event is said to have
taken place; and it was then made public, not by
Martin Harris, but by Joseph Smith, the very man,
above all others on earth, the most directly inter-
ested.
From the church organ, a weekly paper pub-
lished at Nauvoo, 111., of which Joseph Smith was the
editor, the following extract is quoted. Joseph
Smith says:
** Some time in the month of February [1828] the
-aforementioned Martin Harris came to our place [in
Pennsylvania], got the characters which I had drawn
from the plates, and started with them to the city of
New York. For what took place relative to him and
the characters, I refer to his own account of the cir-
cumstances, as he related them to me, after his re-
turn, which was as Allows: *I went to the city of
New York, and presented the characters which had
been* translated, with the translation thereof, to Prof.
Anthon, a gentleman celebrated for his literary
attainments.'" etc., etc. (Times and Seasons, No.
13, Vol. 3, May 2, 1842.)
Thus it will be seen that the statement generally
attributed to Martin Harris, is nothing more nor less
than a repetition by Joseph Smith of what he says
Harris told him of the alleged interview with Prof.
Anthon. The legal value of this statement, as every
intelligent reader knows, amounts to absolutely noth-
ing, and, so far as the testimony of this witness is con-
cerned, the fact is just as far from being proved as if
he had never made the statement. Mr. Harris is the
'Only competent witness on this side of the case, and
234 THE DOCTRINES AND DOGMAS OF MOBMONISM
he never testified — Mr. Smith simply speaks for him*
The best evidence, and, in fact, the only evidence^
of which this case is susceptible, would be the solemn
affirmation, or what would be still better, perhaps,
the sworn statement of Mr. Harris. But no such
statement or affirmation was ever obtained from him.
Not a scrap of anything Martin Harris ever wrote — if
he ever wrote anything on the subject — can be ad-
duced in support of this claim concerning his inter-
view with Prof. Anthon.
Every rule, either of law or usage, will exclude
Joseph Smith's statement as to what Harris said con-
cerning the Anthon-Harris interview, so long as the
testimony of the latter was attainable. Harris lived
nearly, or quite, fortyyears sdiev^iY . Smith's death, in
1844, and his testimony was, therefore, easily obtain-
able, had he been willing to verify Mr. Smith's state-
ment as made in the Times and Seasons. As he never
did this, it is clearly presumable, as well as highly
probable, that he never made the statement attribu-
ted to him. This view is rendered still more probable
when the fact is considered that he denounced Smith
and left the church several years before Mr. Smith's
death.
The foregoing is a brief summary of the facts as we
have them from authentic Mormon sources, and
prove beyond all doubt or controversy that the state-
ment always attributed to Martin Harris, as a matter
of fact came from Joseph Smithy the so-called trans-
lator of the *' gold plates."
The testimony is thus shown to be both ex parte and
hearsay, and is, therefore incompetent, and hence in-
admissible.
These objections do not, and indeed cannot, apply
THE DOCTRINES AND DOGMAS OF MOBMONISM 235
to the testimony of Prof. Anthon, as presented to the
public by E. D. Howe, for the very good reason that
he made the statement himself — it is not Howe's ver-
sion of it — ^directly to the public, and no competent
witness has ever attempted to contradict him.
la fact, Joseph Smith, eight years after Prof.
Anthon's statement, or affidavit, was made public,
was the first and only man to attempt a denial of the
matters and things therein set forth, and that, too, in
the very face of the fact that he had no possible
chance of knowing whether the statements were true
or false, he having never met Prof. Anthon, nor cor-
responded with him on this very important subject.
Did it ever occur to you that the perpetual silence
of Martin Harris, and the method of all the leading
minds of the church to "fight shy" of Prof. Anthon
on this point (not one of them, so far as I know, ever
having made an effort to obtain from him a state-
ment confirmatory of their claim), looks just a little
suspicious? Does it not look just the least bit like
they were afraid his testimony would upset the whole
theory? It certainly looks so to me.
The foregoing analysis of the 29th chapter of Isaiah
shows most conclusively that the prophecy has no
reference whatever to America and its inhabitants,
but to Jerusalem and the people of Israel. It is
impossible, therefore, that the Book of Mormon can
be a revelation from God, *' brought forth" in ful-
fillment of Isaiah's prophecy, or any other Scripture.
All this talk, therefore, about *' the book that is
sealed," is simply and only **a cunningly devised
fable," invented to bolster up a falsehood, and has
no foundation in the truth. Not one fact — and facts
236 THE DOCTRINES AND DOGMAS OF MORMONISM
are said to be stubborn things — can be adduced in it??
support.
The ^^ivords of a book that is sealed/' as well as
the *'book" itself, were simply employed by the
prophet as symbols to illustrate the utter blindness of
the Israelitish people, as already shown, and can,
therefore, have no possible reference to the visit of
Martin Harris to Prof. Anthon, with the so-called
words of a book, transcribed from the plates.
CHAPTER XXV.
•TESTIMONY OF THE THREE WITNESSES.
The testimony of the three witnesses — A remarkable document —
Apostle Pratt's view — An immense conclusion — The witnesses
not deceived— Their testimony is true or they are impostors — The
line is drawn by Mormon authority — Are the witnesses unim-
peachable?— Direct and indirect evidence — The Mormon Church—
Autliority depends upon the veracity of these witnesses — An
admission— A negative proposition — How established— An illus-
tration.
Following is the testimony of the three witnesses
to the Book of Mormon, and whose declarations are
regarded as absolutely unanswerable. These wit-
nesses say:
"Be it known unto all nations, kindreds, tongues,
and people, unto whom this work shall come, that
we, through the grace of God the Father, and our
Lord Jesus Christ, have seen the plates which contain
this record, which is a record of the people of Nephi,
and also of the Lamanites, his brethren, and also of
the people of Jared, which came from the tower of
which hath been spoken ; and we also know ,that they
have been translated by the gift and power of God,
for his voice hath declared it unto us; wherefore we
know of a surety, that the work is true. And we
also testify that we have seen the engravings which
are upon the plates; and that they have been shewn
unto us by the power of God, and not of man. And
we declare with words of soberness, that an angel of
God came down from heaven, and he brought and
(237)
238 THE DOCTRINES AND DOGMAS OF MORMONISM
laid before our ejes, that we beheld and saw the
plates, and the engravings thereon; and we know
that it is by the grace of God the Father, and our
Lord Jesus Christ, that we beheld and bear record
that these things are true; and it is marvelous in our
eyes: Nevertheless, the voice of the Lord commanded
us that we should bear record of it; wherefore, to be
obedient unto the commandments of God, we bear
testimony of these things. And we know that if we
are faithful in Christ, we shall rid our garments of
the blood of all men, and be found spotless before
the judgment seat of Christ, and shall dwell with him
eternally in the heavens. And the honor be to the
Father, and to the Son, and to the Holy Ghost, which
is one God. Amen." Oliver Cowdery.
David Whitmer.
Martin Harris.
These three witnesses, it is maintained by the advo-
cates of the Mormon hierarchy, stand alike unim-
peached and unimpeachable. Whether the Saints are
right in this claim remains to be seen. I am not
aware that any attempt has ever been made to ana-
lyze the testimony of the ** three witnesses," and test
their utterances by the introduction of the testimony
of other witnesses, but I shall do so in these pages.
So confident, indeed, are Latter Day Saints that
the testimony of these three men cannot be invalid-
ated, or made void, that Apostle Orson Pratt defies
the world to refute their testimony concerning the
Book of Mormon. He says:
** If he, [Joseph Smith] was sincere, then the Book
of Mormon is a divine revelation, and this church
must be * the only true and living Church of Christ
THF DOCTRINES AND DOGMAS OF MOBMONISM 239
upon the face of the whole earth,' and there is no
salvation in any other. This is an immense conclu-
sion, but we can come to no other, the moment we
admit his sincerity." (Pratt't Works, Evidences of
the Book of Mormon and Bible Compared, page 55.)
Respecting the testimony of Joseph Smith and the
three witnesses, Mr. Pratt says:
" No reasonable person will say that these persons
were themselves deceived; the nature of their testi-
mony is such that they must either be bold, daring
impostors, or else the Book of Mormon is true."
(Ibid, page 50.)
Relative to the same matter. President Joseph
Smith of Lamoni, Iowa, says:
**The testimony of these witnesses is plain, and of
a nature to preclude the possibility of their having
been deceived. They could not have been mistaken,
hence their testimony is true, or they are liars." —
(Smith's History, page 48.)
Thus the line is drawn, and thinking people are
forced to choose between Joseph and Mormonism on
one hand, and the entire Christian world on the
other; and when these are judged by the results, by
their fruits, the choice may with safety be made. If
these four men told the truth, then Mormonism is
true, and men can only reject it *' under the penalty
of eternal damnation." Truly, as Mr. Pratt says,
**this is an immense conclusion," and yet there is no
middle ground. The aggressive methods of Mr.
Pratt, Mr. Kelley, President Smith, and in fact all
other well-informed Latter Day Saints, force us in
dealing with this question, to treat Joseph Smith and
the three witnesses, either as saints and absolutely
right, or as base impostors and intentional deceivers.
240 THE DOCTRINES AND DOGMAS OF MOBMONISM
It is rather painful to be driven to such extremes.
Christian people would rather believe a man deceived
and honestly in error than be forced to regard him
as a designing impostor and an unmitigated fraud.
But since President Smith and Mr. Pratt inform us
that the facts claimed in the present instance pre-
clude the possibility that '* these four persons were
themselves deceived/' we are compelled — though ever
so much against our will — to treat them as willful
deceivers. Deceived or deceivers they most certainly
must be, for Mr. Pratt declares, and very correctly
as we must admit, that '* the nature of their testimony
is such that they must either be bold, daring impos-
tors, or else the Book of Mormon is true."
ARE THE WITNESSES UNIMPEACHABLE?
With reference to the impeachability of the wit-
nesses Apostle Pratt has this to say :
"But in order to prove that the witnesses of the
Book of Mormon are all impostors, it will be neces-
sary to prove that they did not see and hear an angel
— that they did not see the plates in the angel's hand
— ^that they did not hear the voice of the Lord declar-
ing that they were translated correctly. All reason-
able men will admit that it is impossible for any
negative testimony to be found to prove directly that
God did not send his angel to reveal and confirm the
truth of the Book of Mormon; and as there is no
direct evidence to negative their testimony and prove
them impostors, therefore if it be possible to prove
them such it can only be done by some indirect evi-
dence arising from the circumstances of the case, or
from the nature of the message itself, as being con-
tradictory to some known truth." (Ibid, page 55.)
THE DOCTRINES AND DOGMAS OF MOBMONISM 241
From the foregoing it maj^ be seen that this re-
nowned philosopher and apostle of Mormonism takes
an intelh'gent and comprehensive ^view of the question
he discusses. He fully realizes the fact that there is
no room for the chief actors in this unique drama to
be deceived, and that the authenticity of the Book of
Mormon, as well as the authority of the Mormon
Church, depends upon the veracity of these witnesses.
Confident he must be of his ability to sustain the
veracity of his witnesses, as may be seen by the fol-
lowing:
** These witnesses have neither of them denied the
bold and fearless, though humble, testimony which
they have sent forth to all nations. No man living
can prove that an angel did not appear to them.
There is nothing in the nature of the event, nor in
any of the circwiustances connected with it, that would
render it absurd, unscriptural, unreasonable or im-
probable. . . . Therefore, no man living has the
least authority for condemning these witnesses as
impostors. Indeed, there cannot be brought the least
shadow of evidence, either direct or indirect, to prove
that their testimony concerning the angel is false.
Therefore, as their testimony cannot be proved false,
the Book of Mormon stands upon a foundation as
firm as the rock of ages, and as secure as the throne
of the Almighty." (Ibid, page 56.)
Mr. Pratt then reaches his peroration as follows:
*' All men among all nations, kindreds, tongues and
people are required, under the penalty of eternal
damnation, to believe, receive and obey the Book of
Mormon, unless they can prove the witnesses thereof
impostors. And this they cannot do^ (Ibid, page
56.) The italics are mine.
16
242 THE DOCTRINES AND DOGMAS OF MORMONISM
I am now about to admit a fact that I once believed
would prove fatal to the position of any man making
it, namely: I concede that if the testimony of these
witnesses cannot be proved false, that their testimony
is flatly contradicted by many known truths, their
statement concerning the angel is unquestionably
true, and the Book of Mormon, therefore, is a divine
revelation.
The reader will doubtless have observed that our
admission of Mr. Pratt's conclusions is as frank and
unreserved as are the premises from which he derives
them. We desire to meet this issue fairly and
squarely, having perfect assurance that the truth is
mighty and will prevail.
If Mormonism is the embodiment of a revelation
from God, let it triumph; but if it be a fraud, a base
deception, let it be crushed to earth to rise again no
more forever.
Mr. Pratt, as do all defenders of this Mormon
dogma, depends upon the inability of his opponents to
prove a negative. If the testimony of these witnesses
cannot be proved untrue, if these witnesses cannot
be proved impostors, then, according to Mormon logic,
the Book of Mormon must be true.
Two objections may, with all propriety, be urged
against this mode of argument, namely:
First. Every known rule of logic or law requires
the party who affirms a matter in dispute to prove^ by
competent testimony, that which he affirms to be true
in a manner so clear as to leave no room for reason-
able doubt. Failing in this he simply loses his case,
with nobody to blame but himself.
Second. No man is required to prove a negative.
This is but the consequence of the above rule.
THE DOCTRINES AND DOGMAS OF MOBMONISM 243
While under no obligation to do so, yet negative
propositions are quite often proved by defendants.
Where this can be done it makes a strong case doubly
strong.
A negative proposition can be established only by
the introduction of evidence to prove a fact which is
utterly incompatible with the alleged fact in question.
Thus A swears he saw B kill C at a given time and
'place. This is called direct, or positive testimony.
To prove that he did not kill C as charged in the
indictment, B shows by numerous witnesses whose
veracity cannot be questioned that at the exact time
he is charged with having committed the crime he
was fifty miles distant from the place where the crime
was committed. B thus proves that he did not kill
C, and A's testimony is thereby rendered worthless,
while A himself stands impeached. In this case B
is said to have proved an alibi.
The circumstances of the case must harmonize in
every detail with the facts as they are set up in the
petition. If there is one material fact which is in-
compatible with what is alleged to have transpired, it
materially weakens the plaintiff's cause; and if the
point in question be fundamental, it utterly destroj^s it.
Governed by these rules, I shall proceed at once to
examine each material point in the testimony of these
witnesses, and see if they are in accord with known
truths.
CHAPTER XXVI.
DID THEY SEE AN ANGEL?
The three witnesses — Did they see an angel?— Impeaching the wit-
nesses—Seven counts in the indictment — Eight witnesses — Testi-
mony unimportant — Their defection from the prophet in Mis-
souri— Stick to their original story — The three witnesses did not
recant — Reasons for adhering to the original story — Afraid to
expose the fraud — Better die with a lie on their lips than to-
divulge the secret — The touch of angelic hands in holy ordina-
tion— How could they forsake the prophet? — If I had seen the
angel — A visit to David Whitmer — Did the witnesses reaflBrm ? —
A letter from Martin Harris.
In the examination of the testimony of ** the three
witnesses," please bear in mind the fact that we have
undertaken to prove a negative, — or to put it iu
different form, to impeach these witnesses. Such,
points as we shall be able to sustain by suitable evi-
dence will be regarded as so many counts in the
articles of impeachment as having been proved.
The several counts in this indictment are as fol-
lows : These three witnesses claim :
1. That they saw an angel of God descend from
heaven.
2. That said angel held in his hand the gold plates
from which the Book of Mormon was translated.
3. That certain letters or characters were engraved
upon these plates.
4. That said letters or characters were "trans-
lated by the gift and power of God," and therefore,
5. That the *' voice of God " declared unto them
that said plates had been translated correctly.
(244)
THE DOCTRINES AND DOGMAS OF MOBMONISM 245
6. That this " record " contains the history of
ancient America; and
7. That *'the voice of God" commanded them
^'to bear testimony of these things."
These several points are either true or false. If
true, the Book of Mormon is a divine revelation, and
the Mormon Church the only church of Christ. If
they are false, then the Book of Mormon is a fraud,
Joseph Smith and *' the three witnesses " were im-
postors, and the Church of Jesus Christ of Latter
Day Saints a failure.
Mr. Pratt, as we have already seen, presents as a
matter of first consideration and importance the fact
that neither of the three witnesses ever *' denied the
bold and fearless testimony which they have sent
forth to all nations."
Besides the three witnesses named there were also
eight others, four of whom were Whitmers, and three
were Smiths, with one Page. These witnesses merely
testify to having seen *' the plates of which hath
been spoken," and which they declared had " the
appearance of gold."
They also saw the engravings on the plates which
had the appearance of ancient work, and of curious
workmanship.
In the excerpt which follows, the *' eight witnesses "
are included. Concerning their defection from the
prophet and withdrawal from the church. President
Joseph Smith, in his Church History, says:
** It is true that some of them became disaffected
during the troublesome times in Missouri, and that
differences arose between them and Joseph Smith;
but these differences did not occur on account of the
Book of Mormon or the testimony before published
246 THE DOCTRINES AND DOGMAS OF MORMONISM
Their contention arose from other causes, real or
supposed, and did not affect their attitude towards
the book. . . .
** Some strong and perhaps harsh statements were
made during this controversy, but this only argues
that they were not afraid of retaliation by way of
exposure of previous frauds." (Smith's History, Vol.
1, page 49.)
I quote the foregoing to show that all Mormon
writers of eminence regard the circumstance of these
witnesses having remained steadfast to their original
declaration concerning the angel and the plates, as
being a very strong presumptive evidence of their
sincerity, and the truthfulness of what they affirm.
This by no means follows. Thousands of men guilty
of greater offenses than that of these witnesses
(allowing them to have been guilty of perpetrating a
fraud) have gone into eternity protesting their inno-
cence when they had been proved guilty beyond the
shadow of doubt.
Does the fact that these witnesses stuck to their
original story told about the angel prove the story
true? By no means. No reasonable man can claim
that it can do more than raise the presumption that
they may have been sincere; but it by no means
proves their sincerity.
If good reason can be shown for believing that
silence, or even a reaffirmation of the original story,
would be more profitable to them, then instead of
confirming the presumption of sincerity, it would
most certainly raise a presumption of fraud.
It will readily be granted that if their testimony be
true, nothing would be more natural than that they
should adhere to their original declarations until the
THE DOCTRINES AND DOGMAS OF MOBMONISM 247
day of their death. Bat let us suppose the whole
thing was a conspiracy and a fraud; then what would
be the probable course of these witnesses?
Would one of them, because he had disagreement
with the arch-conspirator, be likely to go out on the
streets and denounce his co-conspirator as a cheat, a
liar and a fraud, knowing that while doing so he
would lay his own hypocritical, fraudulent conduct
bare to the gaze of an indignant public? Would he
be likely to uncork the vials of his own guilty wrath
against his followers, when he knew it would be but
the signal for his own exposure to the righteous con-
tempt of an injured public? Hardly.
No such course would be in the least probable.
The interest of these four men in keeping their own
counsel was mutual. If one suffered, they must all
suffer. If one was exposed, all must be exposed. If
there is anything in this wide world that a criminal
fears and dreads, it is exposure.
The character of this fraud, if fraud it be, is such
as to forever ruin the prospects and blast the hopes
of any man, or set of men, once the fraud should be
made public. For a man to confess his complicity in
such a nefarious transaction, would be to confess
himself capable of any crime in the catalogue, and
would set the mark of Cain upon his brow, and brand
his posterity with the ineradicable mark of infamy.
Could either of the witnesses afford to do this?
Better, far, to smother their conscience, or at least
put it to sleep, than face the storm of indignation
that must inevitably follow exposure. So such men
would view it.
That these witnesses, during a serious difficulty
between themselves, did not expose one another, but
248 THE DOCTRINES AND DOGMAS OF MOBMONISM
continued to tell the same old story concerning the
angel and the plates, proves nothing beyond the fact
that the secret that formed the bond of their union
was common to them all, and could not with impu-
nity be divulged by either.
Better go down to their graves with a lie upon
their lips, than to divulge a secret, the revelation of
which would cover their names with infamy, and
mantle the cheeks of their innocent children with the
blush of shame and regret.
That these witnesses turned away from the church
and denounced their leader, is already in evidence.
To believe that these men saw an angel, and heard
the voice of God to declare that Joseph Smith, by the
power of God, had correctly translated the characters
on the plates, and then in a very short time turn
away from him aud denounce him, is incredible. It
is unreasonable that any ordinary matter of disagree-
ment should produce such a result. If in company
with Joseph Smith these witnesses saw the angel and
heard the voice of God, they would have been willing
to condone his faults and stand by him through any
trial and in any emergency. But understanding his
searet, they were unable and unwilling to make
allowance for his faults.
Who can be made to believe that, if Oliver Cow-
dery with Joseph Smith bowed in the lonely wood at
noon-tide, and there, in the sweet solitude and grand-
eur of nature's great temple, received the divine
impress of angelic hands in holy ordination, he could
ever be induced to turn away and forsake him?
Who can believe that after all this he could bring
himself to denounce the prophet called of God to
open up the work of the seventh and last dispensa-
THE DOCTRINES AND DOGMAS OF MOBMONISM 249
tion — even the " dispensation of the fullness of
times? "
It is impossible to believe that these witnesses, and
especially Oliver Cowdery, knowing that the church
organized by Joseph and Oliver, if their testimony is
true, must be the only Church of Christ on earth,
would deliberately withdraw from it, and live and die
without its protecting fold? And yet this is exactly
what they did.
If I had seen an angel; if I had heard the voice of
Ood; if I had bowed by Joseph's Smith's side and
felt the touch of angel hands in ordination, and heard
the declaration that he was a prophet of the living
God, all the combined powers of earth and hell could
never have induced me to forsake him. And yet this
is exactly what Oliver Cowdery did.
No, sir, I cannot believe it — it is too absurd.
These witnesses never saw the angel ; they heard not
the voice of God, or they never could have pursued
the course they did later in life.
President Joseph Smith and apostles W. H. Kelley
and Heman C. Smith, are particular to state that they
saw David Whitmer and talked with him concerning
Oliver Cowdery and Martin Harris, the other two
witnesses, and their attitude towards the Book of
Mormon.
I am glad to be able to state that I, too, visited
David Whitmer and talked with him on the same
subject many years before either of the above named
gentlemen had seen him. During the interview I
made special inquiry coneerning Oliver Cowdery, as I
had been informed that he died an infidel. This he
informed me was incorrect. He apologized for
Oliver's persistent refusal to return to the fellowship
250 THE DOCTRINES AND DOGMAS OF MOBMONISM
of the church by saying that Joseph Smith's conduct
during the troubles in Missouri had rendered Oliver,
his brother-in-law, very skeptical, but that he was not
an infidel.
It seems impossible that Oliver should become
skeptical respecting divine things, or even indifferent
towards them, if he had in reality seen what he
claimed to have witnessed. Upon the whole the con-
duct of these witnesses certainly raises the presump-
tion of fraud respecting their connection with the
origin of Mormonism.
It is an old saying and a true one, that "actions
speak louder than words ; ' ' and in this case the actions
of these witnesses certainly give the lie to their words.
DID THE W^ITNESSES REAFFIRM?
As to whether these witnesses did or did not reaf-
firm their former testimony is a matter of indiffer-
ence, for the reasons already assigned. That David
Whitmer did so, and for reasons which directly con-
cerned himself, may not be questioned; but that
Oliver Cowdery ever did so is extremely doubtful.
President Smith, in his church history, undertakes
to prove that both Cowdery and Harris reaffirm their
statement concerning the angel and the plates, but
his authority is questionable.
He reproduces from George Eeynolds' " Mith of the
Manuscript Found," a quotation from the Deseret
News, the Brighamite organ of Salt Lake City, a
journal by no means reliable in matters of this kind,
as the people of the ReorgaYiized Church have ever
maintained. The extract refers to a conference of
the Brighamite Church held at Council Bluffs, Iowa,.
Oct. 21, 1848, when Oliver Cowdery, it is claimed^
THE DOCTRINES AND DOGMAS OF MORMONISM 251
was present, and, in a short address, reaffirmed his
former testimony. In this roundabout way he is
reported to have said;
'* In the early history of this church I stood identi-
fied with her, and one in her councils. ... I
wrote, with my own pen, the entire Book of Mormon
(save a few pages), as it fell from the lips of the
prophet, Joseph Smith, as he translated it by the gift
and power of God, by the means of the Uritn and
Thummim, or, as it is called by that book, * holy in-
terpreters.' I beheld with my own eyes and handled
with my hands the gold plates from which it was
translated. I also saw with my eyes and handled
with my hands the ' holy interpreters.' That book is
true. Sidney Rigdon did not write it. Mr. Spaulding
did not write it. I wrote it myself as it fell from the
lips of the prophet." (Smith's History, Vol. 1, page
50.)
Allowing that Oliver Cowdery uttered the exact
words as reported, it lacks every important element
of his original testimony. His original declaration
was that he saw an heavenly angel and heard the
voice of God, the only two things in his testimony
which are of any value. In his so-called reaffirma-
tion he makes not the slightest reference to either.
He simply affirms what I have heard a thousand Lat-
ter Day Saints declare, that the Book of Mormon
was translated by *' the gift and power of God," and
was therefore true.
He says not one word about seeing an angel nor
hearing the voice of God, the only means of render-
ing his knowledge absolute and unmistakable.
If Oliver Cowdery ever made that speech — which
is extremely doubtful — why did he omit the only two
252 THE DOCTRINES AND DOGMAS OF MORMONISM
points that are of the least historical or legal import-
ance? Evidently it was because he knew the ** tes-
timony of the three witnesses " was false, and he did
not care to repeat it.
Now a word concerning Martin Harris. Following
is the manner in which this witness reaffirms his tes-
timony. In a private letter to one H. B. Emerson,
of New Eichmond, Ohio, and as it seems, in answer
to questions touching the matter, Mr. Harris is rep-
resented as saying:
*' Smithfield, Utah, Nov. 23, 1870.
"Mr. Emerson, Sir: — I received your favor. In
reply I will say concerning the plates : I do say that
the angel did show me the plates containing the Book
of Mormon. Further, the translation that I carried
to Prof. Anthon was copied from these same plates ;
also, that the professor did testify to it being a cor-
rect translation." (Ibid, pages 50, 51.)
Except in a letter to the same person written the
year following **bya borrowed hand," in which he
reaffirms his testimony concerning the angel and the
plates, the above is the only time, so far as the writer
is aware, that Martin has ever said anything for the pub-
lic respecting the matter; and it is the only reference
he has ever made, in writing, to his visit to Professor
Anthon. Compare the language of this letter with
the statement attributed to him by Joseph Smith, on
page 224, and you will see at a glance that the lan-
guage is that of Joseph Smith and not that of the
illiterate and " simple-hearted farmer."
David Whitmer was compelled, in order to keep up
appearances, to reaffirm his testimony, for the reason
that he was himself the president of a Mormon
church whose authority was dependent upon the val-
THE DOCTRINES AND DOGMAS OF MORMONISM 253
idity of ordinations performed by Joseph Smith.
And to deny his former testimony would be to pro-
claim himself an impostor, and his church a fraud.
And this, for prudential reasons, he could not afford
to do.
All the circumstances considered, it would be the
wise but selfish policy of those witnesses to allow
their secret to die with them, and thus save them-
selves from ignominy while living, and their posterity
from shame and disgrace after their death.
The foregoing facts form the basis for a strong
presumption in the minds of persons not previously
committed to a belief in the story, that the whole
thing was a conspiracy to deceive and mislead the
unwary, for the purpose of achieving wealth and
renown.
CHAPTER XXVII.
THEY DID NOT SEE THE ANGEL.
They did not see the angel — The reasons given — Egyptology little
understood in 1830— Under the light of recent discoveries — Tlie
veil removed — Book of Mormon written in Egyptian — Orson
Pratt's testimony — Testimony of Martin Harris — Were the char-
acters on the plates Egyptian? — Fac-simile of the characters —
Genuineness verified by Mormon authority.
In the preceding chapter we have presented facts
which are of such a character as to create not only a
grave doubt as to the sincerity of the four witnesses
to the Book of Mormon, but to actually raise a very
strong presumption of guilt.
As already quoted, Mr. Pratt has sought to assure
us that "no man living can prove that an angel did
not appear to them." The reason assigned by this
astute defender of Mormonism is this:
*' There is nothing in the nature of the event itself,
nor in any of the circumstances connected with it,
that would render it absurd, unscriptural, unreason-
able or improbable. . . . Indeed, there cannot be
brought the least shadow of evidence, either direct or
indirect, to prove that their testimony concerning the
angel is false.''
As an additional reason why the witnesses cannot
be proved impostors, Mr. Pratt tells us just what he
thinks must be proved, and which, in his opinion,
was utterly impossible. On page 35 of the work last
quoted he saj'S that in order to prove these witnesses
to be impostors it will be necessary to show:
(254)
T^HF DOCTRINES AND DOGMAS OF MORMOJSISM 255
1. That the four witnesses (which include Joseph
Smith) "did not see and hear an angel."
2. " That they did not see the plates in the angel's
hand;" and,
3. " That they did not hear the voice of the Lord
declaring that they were not translated correctly."
These propositions, being of a negative character,
are more difficult of proof; and at the time he made
them (1850) Mr. Pratt no doubt considered it a matter
of impossibility that they could be disproved. And
this was probably the case at that early day. But the
last half of the present century has wrought miracles
in the way of revealing the secrets of the remote
past.
Keys have been discovered in recent years by which
the tombs and temples of ancient Egypt have been
made to yield up their hidden treasures of knowledge
greatly to the benefit and enlightenment of the
modern world.
In 1830, when the Book of Mormon appeared, and
in 1850, when Mr. Pratt threw down his challenge to
the scholarship of the world to prove the testimony
of the witnesses false, comparatively little was known
concerning the language and literature of the world's
most ancient civilization. A dense veil of mystery,
deep and seemingly impenetrable, hung, like the pall
of death, over all ancient Egypt. This veil has at last
been lifted, the gloom of centuries penetrated, and
ancient Egypt to-day stands revealed to the admiring
gaze of the nineteenth century. Her language is now
as easily read as are the languages of ancient Babylon
and Assyria.
The Book of Mormon, while professedly written by
Hebrews and their descendants, is said to have been
256 THE DOCTRINES AND DOGMAS OF MORMONISM
written in Egyptian. A very unusual thing, indeed^
for a writer to abandon his own language and adopt
one of a foreign nation, and especially one so little
understood as that of the Egyptians.
Relative to this the Book of Mormon says:
"I, Nephi, having been born of goodly parents,
therefore I was taught somewhat in all the learning-
of my father; . . . [and] I make a record in the
language of my father, which consists of the learning
of the Jews and the language of the Egyptians.^ ^
(1 Nephi 1: 1, page 1.)
Again :
**For he [Lehi], having been taught in the language
of the Egyptians, therefore he could read these en-
gravings, and teach them to his children.'* (B. of M.,
page 154.)
Concerning the plates of the Book of Mormon and
the engravings upon them, Mr. Pratt says:
'* Each plate was not far from seven by eight inches
in width and length, being not quite as thick as^
common tin. Each was filled on both sides with
engraved Egyptian characters." (Pratt's works, Evi-
dences of the B. of M. and Bible Compared, page 49.)
Martin Harris, it will be remembered, says that the
characters were Egyptian. Moroni, who " hid up the
record unto the Lord," (see Mormon, chapter 4, page
532) says:
"And now behold, we have written this record
according to our knowledge of the characters, which
are called among us the reformed Egyptian, beings
handed down and altered by us, according to our
manner of speech." (Ibid, page 538.)
Although altered somewhat, the characters were
Egyptian, nevertheless.
THE DOCTRINES AND DOGMAS OF MOBMONISM 257
There can be no question, then, that the language
of the plates was Egyptian. Not the slightest intima-
tion that any other language was ever employed in
keeping these records, and hence no other letters,
signs or characters could possibly have been used.
The reader will please bear this in mind, as it forms
the basis upon which the argument now to be offered
is predicated. If the plates were engraved with some
other characters or letters, Greek and Hebrew, for
instance, the testimony of the witnesses is thereby
proved false.
Again, if it should be claimed that not only Egyp-
tian, but other characters or letters, were employed,
such as Assyrian, Arabic and Aramaic, and none of
these characters are found on the plates, then it
follows as an unanswerable fact that the plates are a
fraud, and the testimony of the **four witnesses " to
the Book of Mormon is therefore proved false beyond
question or doubt.
I wish now to lay down as the major premise in this
argument a proposition which no man, I care not
what his religious faith may be, will care to dispute,
namely: Neither God himself nor an angel of his
presence can be made a party to fraud and deception;
that they can neither by voice nor by their presence
give countenance and encouragement to falsehood;
that what they shall utter must be absolutely and
undoubtedly true.
This fact being conceded, then it must follow as a
logical necessity that if God or an angel be represent-
ed by men as having sanctioned, approved and affirm-
ed an alleged fact, and the thing alleged or affirmed
shall afterwards be proved untrue, then the men who
bore such testimony have testified falsely, and are
17
258 THE DOCTRINES AND DOGMAS OF MORMONISM
therefore proved impostors; the very thing that Mr.
Pratt says cannot be done.
There remains, therefore, but one question now to
be decided, which, in the very nature of the case,
must finally and forever settle this matter concerning
the testimony of these *'four witnesses," and that
question is this:
WERE THE CHABACTERS OX THE PLATES EGYPTIAN?
In his eagerness to give face to his fraud, Joseph
Smith transcribed some of his signs, letters, or char-
acters, and sent them by Martin Harris to Professor
Charles Anthon to be translated. This one act of
daring egotism has rendered it possible to test this
marvelous claim, as it could in no other possible man-
ner ever have been tested.
This identical transcript fell into the hands of
David Whitmer, along with the original manuscript
of the Book of Mormon (and how this happened the
writer has never learned) and was by him carefully
preserved. Photographic copies were made of the
original, some of which are now extant. Plates have
been made and fac-similes printed in various books
published by the Mormon Church, among them
Smith's Church History and Kelley's Presidency and
Priesthood. Concerning its genuineness Mr. Kelley
remarks:
*' Here is presented a fac-simile of the characters
sent by Mr. Smith to Prof. Anthon and Dr. Mitchell
by Martin Harris. . . . These characters were
photographed from the original document borne by
Mr. Harris at the direction of David Whitmer, who
had in his possession at the time said paper. They
THE DOCTRINES AND DOGMAS OF MORMONISM 259
were carefully examined and compared by the
author."
Relative to the same matter, President Joseph
Smith says:
'* The paper containing the characters (not trans-
lated) which Martin Harris carried to Professor
Anthon was carefully preserved, copied and photo-
graphed. We have examined them when in the hands
of the late David Whitmer. Without further com-
ment we herewith present a fac-similie from a plate
used in Presidency and Priesthood by W. H. Kelley.
The reader can examine them, compare them with
Professor Anthon's statements, examine the evidence,
and form conclusions accordingly." (Smith's His-
tory, Vol. 1, page 22.)
There can be no possibility of any mistake as to
the genuineness of the characters. Made by Joseph
Smith's own hand, preserved by David Whitmer, one
of the " three witnesses," photographed, printed and
published by Mormon authority, precludes the possi-
bility of doubt as to their genuineness.
But one point now remains to be settled, namely:
Are these characters Egyptian? '
CHAPTER XXVni.
THE CHARACTERS ARE NOT EGYPTIAN — THE TESTIMONY
OF SCHOLARS.
The characters are not Egyptian — The testimony of scholars— Mr.
Kelley's fac-simile — Submitted to scholars for examination — Ex-
planatory letter — President James B. Angell's reply— A moral,
not a linguistic question — Characters fraudulent — Chas. H. S.
Davis, M. D., Ph. D. — Characters put down at random — Resem-
ble nothing, not feven shorthand — Not an Egyptian letter or char-
acter in it — A letter from Jerusalem — Dr. Charles E. Moldenke—
The plates of the Book of Mormon a fraud — Egyptian and Arabic
side by side — Is ridiculous and impossible — Characters bear no re-
semblance to Egyptian or Assyrian — Testimony of the witnesses
compared — Scholarship vs. ignorance — Conclusion of the whole
matter.
In the very nature of the case, the entire question
is narrowed down to one of language. Everything
now depends upon the one question, Were the char-
acters on the plates Egyptian? If they were, then I
am free to admit that the MorQion Church is the
Church of Christ. If they were not Egyptian, then
the church of the Saints is not the Church of Christ,
and they should honestly admit the fact.
In order to satisfactorily determine this important
question — important because fundamental — the writer
pursued the only course by which it is possible to set-
tle a linguistic question, and that is to submit the
fac-simile to the most eminent scholars of our time
for careful examination.
Unwilling to trust to the accuracy of a transcript
made, in the ordinary wav, I cut the plate out of a
(260)
THE DOCTRINES AND DOGMAS OF MOBMONISM 261
-copy of Mr. Kelley's book, and submitted it to a few
of the best Egytologists of the present time, with a
request for each to pass his professional opinion upon
the unique document. Each of the gentlemen ad-
dressed returned a prompt answer, neither of them
knowing what the other had said; or, to be more ac-
curate, neither knew that anybody else was to answer
the questions, and hence there could be no possibility
that the statement of one could be influenced by that
of another.
In this manner each depended entirely upon his
own knowledge of the question to be considered, and
was, therefore, entirely free from any bias that might
arise from having previously read the opinions of
another, thus securing the independent opinion of
some of the finest scholars in the Oriental languages
that our country affords.
The accompanying plate, an exact reproduction of
Mr. Kelley's photographic copy, will give the reader
an opportunity to make a more extended examination
should he desire to do so.
To each of the gentlemen whose testimony is sub-
mitted herewith, was addressed a letter of explana-
tion and inquiry, substantially as follows:
"Dear Sir: I herewith inclose what purports to be
a fac-simile of the characters found upon the gold
plates from which it is claimed the Book of Mormon
was translated. The advocates of Mormonism main-
tain that these characters are * Egyptian, Chaldaic,
Assyrian and Arabic'
*' So far as I am informed, these characters have
never been submitted to scholars of eminence for
examination; and as the languages named fall within
your province, including Egyptology and Archeology,
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- ^ ^ "^ -^ ' s
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4/ ^ -^r^-' -
^^ nQ
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-v^'^
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THE DOCTRINES AND DOGMAS OF MOBMONISM 263
your professional opinion as to their genuineness will
be of great value to ttie general reader, in determin-
ing the exact truth with respect to this remarkable
claim. I would also like your opinion upon the fol-
lowing questions, namely:
*'l. Did Hebrew scholars at any time, either
before or since Christ, keep their records on tablets,
or plates of brass?
''2. If so, did they ever write in the Egyptian
language?
*'3. Is there any evidence to show that the Penta-
teuch was ever written upon such plates of brass?
**4. Is there any proof that the law of Moses, or
even the Decalogue, was ever written in the Egyptian
language?"
In response to this communication, President
James B. Angell, of the University of Michigan, at
Ann Arbor, writes:
*'Rev. D. H. Bays, Dear Sir: I have submitted
3^our letter and inclosure to our Professor of Oriental
languages, who is more familiar with the subjects
raised by your questions than I am. He is a man of
large learning in Semitic languages and archeology.
The substance of what he has to say is :
'* * 1. The document which you enclose raises a
moral rather than a linguistic problem. A few letters
or signs are noticeable which correspond more or less
closely to the Aramaic, sometimes called Chaldee
language; for example, s, h, g, t, 1, b, n. There are
no Assyrian characters in it, and the impression
made is that the docu7nent is fraudulent,
** * 2. There is no evidence that the Hebrews kept
their records upon plates or tablets of brass ; but the
Assyrians, in the eighth century before Christ, did.
264 TBE DOCTRINES AND DOGMAS OF MOEMONISM
'**3. There is no evidence whatever to show that
the Pentateuch was ever written on such plates of
brass/ Yours Truly,
* ' Ja3HES B . Alf GELL . ' '
Ann Arbor, Mich. (Italics are mine).
The question raised by this document is not one of
language, but of morals; and why of morals. The
answer is obvious. If the characters were Egyptian,
as claimed, the question would evidently be one of
language rather than of morals. In the careful lan-
guage of a scholar the writer says, "the impression
made is that the document is fraudulent.^*
A few of the letters, or signs, bear some resem-
blance to the Aramaic, or Chaldee, yet there is not a
word of Egyptian in it. If the story told by these
witnesses concerning the angel be true, the characters
on these plates must be Egyptian ; otherwise the wit-
nesses are proved to be impostors.
Relative to the characters on the plates, Chas. H. S.
Davis, M. D. Ph. D., of Meriden, Conn, author of
"Anciext Egypt in the Light of Recent DiscoveHes,^'
and a member of the American Oriental Society,
American Philological Society, Society of Biblical
Archeology of London, Royal Archeological Institute
of Great Britain and Ireland, etc., etc., in answer to
the letter of inquiry addressed to him, writes as
follows :
"Rev. D. H. Bays, Dear JSir: I am familiar with
Egyptian, Chaldaic, Assyrian and Arabic, and have
considerable acquaintance with all of the Oriental
languages, and I can positively assert that there is not
a letter to be found in the fac-simile submitted that
can be found in the alphabet of any Oriental Ian-
THE DOCTRINES AND DOGMAS OF MOBMONISM 265
guage, particularly of those you refer to — namely,
Egyptian, Chaldaic, Assyrian and Arabic.
"A careful study of the fac-simile shows that they
a,re characters put down at random by an ignorant
person — with no resemblance to anything, not even
shorthand.
*'No record has ever shown that the Hebrews, or
any other Eastern nation, kept their records upon
plates or tablets of brass, but thousands upon thous-
ands of tablets of baked clay have been brought to
light, antedating two or three thousands years, before
the time of Moses, while libraries of these baked clay
tablets have been found, like those at Tell el Amara.
At the time the Old Testament was written paper
made from papyrus was in use, and as documents
have been found in Egypt of the times of Moses,
written on papyri, it is not unreasonable to suppose
that we may find yet portions of the Old Testament.
"The treasures of Egypt and Palestine are only
just being brought to light. Remarkable discoveries
are yet to be made. Respectfully,
''Chas. H. S. Davis."
Comment seems useless. Here we have the testi-
mony of one of the most profound scholars of our
times, who declares positively, upon his reputation as
a gentleman and scholar, that the r5 is not a letter to
be found in the fac-simile submitted that can be found
in the alphabet of any Oriental language, especially
naming the '* Egyptian, Chaldaic, Assyrian and
Arabic."
This declaration is so perfectly clear and unequiv-
ocal that no misunderstanding can possibly arise
<joncerning its meaning.
266 THE DOCTRINES AXD DOGMAS OF MORMONISM
Dr. Charles E. Moldenke, of New York, now in the
Orient, and concerning whom Dr. Davis says, **He is
probably the best Egyptian scholar in the country,*'
confirms the statements above presented, as the fol-
lowing letter shows :
"Jerusalem [Palestine], Dec. 27, 1896.
"Rev. D. H. Bays, Dear Sir and Brother: Your
letter dated Nov. 23rd I have just received. I will
try to answer your questions as far as I am able. I
believe the plates of the Book of Mormon to be a
fraud.
"In the first place it is impossible to find in any
old inscription, * Egyptian, Arabic, Chaldaic and
Assyrian,' characters mixed together. The simple
idea of finding Egyptian and Arabic side by side is
ridiculous and impossible.
" In the second place, though some signs remind
one of those on the Mesa Inscription, yet none bear a
resemblance to Egyptian or Assyrian.
"As far as I know there is no evidence that the
Hebrews kept records on plates of brass, or ever
wrote on such plates. About the prophecy contained
in Isa. 29:1-14, I can venture no opinion, as I am not
a Biblical scholar, and only concern myself about
Egyptology. Very Truly Yours,
" Charles E. Moldenke."
testimony of the witnesses compared— scholar-
ship vs. ignorance.
The witnesses, four in number, which include
Joseph Smith, all agree in their declaration that an
angel of God appeared to them, holding the plates ia
his band, and that they heard the voice of God out of
heaven, declaring th&t Joseph Smith had translated
TRF DOCTRINES AND DOGMAS OF MORMOJSISM 287
the plates correctly. These witnesses say that the
plates contained *' Egyptian, Chaldaic, Assyrian and
Arabic '' characters. (See pages 224, 225.)
Orson Pratt says that these plates were " filled on
both sides with engraved Egyptian characters."
Hence, the Egyptian, Assyrian, Chaldaic and Arabic
characters were necessarily found mixed together —
found side by side. Concerning this Dr. Moldenke, a
specialist in Egyptology, says :
*'The simple idea of finding Egyptian and Arabic
side by side, is ridicidous and impossible. ^^
This proves that the document presented to Pro-
fessor Anthon by Martin Harris was fraudulent. As
it is impossible for Egyptian and Arabic to be found
*' side by side," Egyptian and Arabic were not found
oa the plates; and if they were not found *'side by
side " on the plates, then the three witnesses were
deceivers and Joseph Smith an impostor.
Two of these witnesses, namely, Joseph Smith and
Martin Harris, say that some of the characters tran-
scribed from the plates were "Assyrian." But this
is flatly contradicted by President James B. Angell,
who says: *' There are no Assyrian characters in it.''''
Relative to the characters submitted to him Dr.
Davis declares :
** I csm positively assert that there is not a letter to
be found in the fac-simile submitted that can be found
in any Oriental language, particularly those you refer
to, namely, Egyptian, Chaldaic, Assyrian and
Arabic,^ ^ and concludes by saying:
'* A careful study of the fac-simile shows that they
are characters put down at random by an ignorant
person, with no resemblance to anything, not even
short-hand."
268 THE DOCTRIXES AXD DOGMAS OF MOEMONISM
All these scholars agree that the characters are
fraudulent, and that there is not a single character,
letter, or sign, in the fac-simile made by Joseph
Smith that has even the slightest resemblance to the
Egyptian.
Thus the testimony of three witnesses to the Book
of Mormon is flatly contradicted by the testimony of
an equal number of the best scholars of our country
and our times.
Three men say an angel exhibited certain ** plates "
to them, and that these plates were '* engraved with
Egyptian characters " (Pratt) and contained the
record of events that are said to have transpired upon
this continent, — that these plates had been translated
by the '* gift and power of God,'' and that the Book
of Mormon is the result of this translation.
The Book of Mormon confirms this declaration by
saying the plates from which it was translated were
engraved or written in Egyptian,
These three men also state that the voice of God
commanded them to ** bear record of these things."
The testimony of three scholars of great eminence
shows most conclusively that not one word, not one
character, found in the fac-simile is Egyptian, thus
proving, not only that the characters were fraudu-
lent, but that the witnesses testified falsely^ thus
proving exactly what Mr. Pratt and all Latter Day
Saints declare could not be proved, namely, that the
witnesses were impostors.
The witnesses having sworn falsely, their testimony
is invalidated — ^they stand impeached before God and
man; and their names must go down in history as
being the most daring, wicked impostors the world
€ver knew.
THE DOCTRINES AND DOGMAS OF MORMONISM 269
In conclusion upon this part of our subject, we
simply submit that this whole Mormon question is
purely a question of veracity? Mormonism comes to
us and demands recognition as a revelation from
heaven, upon the testimony of three interested wit-
nesses— witnesses whose ignorance of the facts raised
by the question of language involved renders them
wholly incompetent.
The witnesses, however, did not pretend to be
Egyptian scholars, and therefore say that God told
them by his own voice that the plates had been trans-
lated correctly. This, they urge, was their only
means of obtaining the knowledge which they claim
to possess. As there is no possibility that these wit-
nesses could themselves be deceived, their statement
is either unquestionably true or absolutely false.
Three witnesses, whose veracity and competency is
simply placed beyond question, have testified that
there is not a word of Egyptian found among the
characters submitted to them for examination.
All Mormon authority unites in declaring that the
plates of the Book of Mormon were written in Egyp-
tian. Joseph Smith says he made a transcript of the
characters found on the plates.
These characters were submitted to Professor
Anthon, who, according to the Smith-Harris state-
ment, declared them to be Egyptian. But this the
Professor denied. The fac-simile made by Joseph
Smith was carefully preserved by David Whitmer.
Mr. Kelley secured the photographic copy from which
his plate was made. This identical fac-simile plate
was submitted to three eminent scholars, whose testi-
mony is herewith submitted, and these scholars declare
270 THE DOCTRINES AND DOGMAS OF MORMONISM
there is not an Egyptian character in the entire tran-
script.
The Book of Mormon says the plates taken from
Laban by Nephi contained the " five books of Moses "
(see B. of M. page 15; also page 149) and that they
were written on plates of brass. The scholars, in
answer to questions as to whether the Hebrews ever
kept their records on such plates, uniformly declare
they never did, and that there is no evidence to show
that the Pentateuch was ever written on such metallic
plates. They further say the Pentateuch was never
written in Egyptian.
THE PLATES OF BRASS.
The Book of Mormon minutely describes the cir-
cumstance of Nephi's return to Jerusalem, in company
with his brothers, and the means employed to obtain
possession of certain "plates of brass" which were
the private property of a prominent Jew named
Laban. In order to get these plates, Nephi slew
Laban with his own sword, literally severing his
head from his body, and then quietly donned the
murdered man's apparel. In this disguise he re-
turned to the palace, and by assuming Laban 's voice,
succeeded in deceiving the servant who had charge
of the keys to his master's treasury, and through him
obtained the coveted prize.
Zoram, Laban's servant, accompanied Nephi to the
place where his brethren were concealed outside the
walls of the city, where he was seized by Nephi, who
gave the unfortunate man his choice between death
and captivity. Eather than forfeit his life, the ser-
vant of Laban accompanied them into the wilderness,
THE DOCTRINES AND DOGMAS OF MOBMONISM 271
and became one of their number. (See Book of Mor-
mon, pages 12-14.)
These plates were said to contain '* the five Books
of Moses," and ** also a record of the Jews from the
beginning, even down to the commencement of the
reign of Zedekiah, king of Judah; and also the
prophecies of the Holy prophets, from the beginning,
even down to the commencement of the reign of
Zedekiah; and also many prophecies which have been
spoken by the mouth of Jeremiah." (Ibid, page 15.)
This circumstance would not in itself appear re-
markable were it not for two alleged facts connected
with it, namely:
1. That the Pentateuch, together with the proph-
ecies, were written on "plates of brass;" and
2. That they were written in Egyptian.
If this so-called record had stopped at this, the
fraud would have been less transparent, and not so
easily detected, but, as if to cap the climax of histor-
ical absurdity, it goes back to the period of Joseph's
sojourn in Egypt, and represents the favorite son of
Jacob as having written a wonderful prophecy rela-
tive to the deliverance of the Israelites from bond-
age under the leadership of Moses.
These " plates of brass " revealed the further fact
that Lehi was himself a descendant of Joseph. Not
only did Joseph prophecy that God would raise up
Moses, through whom Israel should be redeemed
from the bondage of Egypt, but he told also of '* a
choice seer " who should arise in the last days to lead
his posterity out of bondage. Concerning this mod-
ern Moses, Lehi says:
*' Yea, Joseph truly said, thus saith the Lord unto
me: a choice seer will I raise up out of the fruit of
272 THE DOCTRINES AND DOGMAS OF MORMONISM
thy loins, . . . and I will make him great in mine
eyes. . . . And he shall be great like unto Moses."
'* And thus prophesied Joseph, saying: Behold, that
seer will the Lord bless, and they that seek to destroy
him shall be confounded. . . . And his name
shall be called after me; and it shall be after the
name of his father. And he shall be like unto me."
(Book of Mormon, pages 66, 67.)
Thus it is made plain that this wonderful " seer "
should be known among his fellows as Joseph, which
was also to be the name of his father.
With the addition of the rare and euphoneous
cognomen of "Smith," this remarkable prophecy of
Jacob's fortunate son could, by no possible means,
have been misunderstood. But even as it is, no
reader of ordinary intelligence can fail to understand
that " my servant, Joseph Smith, Jr.," was the indi-
vidual whom the original Joseph had in mind at the
time he engraved the burning words of this great
prophecy upon these '* plates of brass." How for-
tunate that the words of this prophecy have been
thus miraculously preserved, and handed down from
father to son in a direct line from the great progeni-
tor, to bless the inhabitants of the earth in the closing
decade of the nineteenth century! Who can now
wonder that the prophet-angel Moroni should gladly
leave the shining courts of glory and joyously wend
his way to earth, to make known the hiding-place of
such a treasure?
That this prophecy was written on the plates of
brass which Nephi murdered Laban to obtain, may be
seen from the following:
*' And now, I, Nephi, speak concerning the prophe-
cies of which my father hath spoken, concerning
THE DOCTRINES AND DOGMAS OF MOEMONISM 273
Joseph, who was carried into Egypt. For behold, he
prophesied concerning his seed . . . and they are
written upon the plates of brass." (Ibid, page 68.)
One would naturally suppose that the Israelites
would keep their records in the language of their
fathers — the Hebrew. But not so. Joseph, the son
of Jacob, wrote this prophecy in Egyptian, and both
the Pentateuch and the prophecies, which were said
to have been found on these plates, were written in
the Egyptian language, as may be seen from the
following:
"And he [King Benjamin] also taught them [his
three sons] concerning the records which were
engraven on the plates of brass, saying. My sons, I
would that ye should remember, that were it not for
these plates, ... we must have suffered in
ignorance, even at the present time, not knowing the
mysteries of God: for it were not possible that our*
father Lehi could have remembered all these things,
to have taught them to his children, except it were
for the help of these plates: for he having been
taught in the language of the Egyptians, therefore
he could read these engravings, and teach them to his
children." (Ibid, pages 153, 154.)
From the foregoing it is impossible to dodge the
fact that the brass plates under consideration were
written in the Egyptian language, and contained the
"five Books of Moses" and the writings of all the
prophets, including Isaiah, down to the time of the
Babylonian captivity. This claim is either true or
false. If the Hebrews kept their records on " plates
of brass," and if such records were written in Egyp-
tian and not in Hebrew, then the Book of Mormon
may be true. But if it can be shown that brass
18
274 THE DOCTRINES AND DOGMAS OF MORMONISM
tablets were never used by the Hebrews in keeping^
their records, and that they never wrote in the Egyp-
tian language, then the statement made concerning
the brass plates in question cannot be true, and the
Book of Mormon must, therefore, be a transparent
fraud. In order to determine this matter, we have
but to ascertain what are the facts relative to the
following questions:
1. Is it historically true that the Hebrews ever
wrote on tablets or '* plates of brass? "
2. If so, did they ever write in the Egyptian lan-
guage?
3. Were the "five books of Moses" ever written
upon such plates of brass?
4. Were the "law and the prophets,'' or any por-
tion of theui, ever written in Egyptian?
In answer to a letter of inquiry addressed to Presi-
dent William R. Harper, of the University of
Chicago, that distinguished scholar says:
" To your first three questions I would give the
answer, no. With regard to the fourth, the Penta-
teuch was transmitted in Coptic some time between
the third and tenth centuries, A. D., but was never
written in Egyptian before that timey (Italics mine).
With the above statement Ira Maurice Price, Ph.
D., of the University of Chicago, is in perfect accord.
He says:
"There is no such instance on record among the
Hebrews, Bor among other nations about the
Hebrews. No evidence that they ever did write in
the Egyptian language. "
Relative to the same questions President James B.
Angell, Universit}' of Michigan, says:
" There is no evidence that the Hebrews kept their
TEE DOCTRINES AND DOGMAS OF MOBMONISM 275
records upon plates or tablets of brass. There is no
evidence whatever to show that the Pentateuch was
ever written on such plates of brass."
To the testimony of these gentlemen we might add
that of a number of others, but to do so would be
wholly superfluous, as their reputation for ripe schol-
arship is world-wide and unquestionable.
From the foregoing we glean the following facts:
1. The Hebrews never kept their records on
** plates of brass."
2. No Hebrew records were ever kept on tablets
of brass, or any other substance, in the Egyptian lan-
guage, and
3. The Pentateuch was never written in Egyptian
prior to the Christian era.
Conclusion: As the Book of Mormon declares the
Pentateuch was written on plates of brass, and in the
Egyptian language in the year 600, B. C, and as no
such thing was ever done, the Book of Mormon is
thereby proved a fraud, and Mormonism a delusion.
If the "five books of Moses" (a purely modern
phrase) were never written on *' plates of brass," this
fact furnishes another link in the chain of evidence
that the Book of Mormon is a fraud. The question
now stands thus :
THE TESTIMONY OF THREE GREAT SCHOLARS,
VS.
THE TESTIMONY OF THE THREE WITNESSES.
Reader, in the light of all the facts, whose word
will you take in this case? The whole question may
be summed up in a single proposition. If Mormonism
is true, the plates must have been written in Egyptian.
The plates were not written in Egyptian. Therefore
276 THE DOCTRINES A2W DOGMAS OF MORMONISM
Mormonism is not true. And if Mormonism is not
true, then the three witnesses were deceivers, Joseph
Smith was an impostor, and the Mormon Church a.
fraud. There is no possible means of escape from
this conclusion. '* Choose ye this day whom ye will
serve."
CHAPTER XXIX.
THE DOCTRINES OF MORMONISM.
The Doctrines of Mormonism— What the Saints believe — The only
way to be saved— Erroneous exegesis — Faith towards God-
Repentance from dead works — Works of the law — Must leave
them — Cannot perfect the believer — Character of the Hebrew
letter — Hebrews 6: 1, 2 paraphrased — The doctrine of baptisms —
Divers washings of the law — Baptize — Born — The difference — ^The -
law of life— The law of sin and death— Summary.
Having in a previous chapter reviewed the doctrine
of the Mormon Church with respect to church organ-
ization, I will now proceed to examine what they are
pleased to term the plan of salvation. The Saints
believe that, in order to be received into the '* celes-.
tial glory," a man must obey that form of doctrine
which they teach. If he comes short of this, that is,
if he does not formally obey the Gospel as they teach
it, he must be damned. The logical conclusion
is, that none but Latter Day Saints will *' be saved in
the celestial kingdom."
Man fell through disobedience to a specific law, we
are told, and he can only be redeemed through obedi-
ence to a law whose terms are equally definite. The
particular elements of this law, they assure us, may
be found in the following Scriptures:
*' 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 9.)
(277)
278 THE DOCTRINES AND DOGMAS OF MORMONISM
''Therefore leaving the principles of the doctrine
of Christ, let us goon unto perfection; not laying
again the foundation of repentance from dead works,
and oi faith towards God, of the doctrine of baptisms^
and of laying on of hands, and of resurrection of the
dead, and of eternal judgment/* (Heb. 6: 1, 2.)
As taught in Mormon theology, the "doctrine of
Christ," mentioned by John, is analyzed by Paul in
his letter to the Hebrews, who names the six princi-
ples or elements entering into the doctrine of Christ
as a completed whole. Anything short of these six
principles, called by the Saints the " first principles
of the Gospel," will not suffice to save a man.
The passage, as usually quoted and defined by the
teachers among the Saints, stands thus:
1. "Faith towards God."
2. " Repentance from dead works."
3. " The doctrine of baptisms," — ^. e. of water and
of the Spirit.
4. "The laying on of hands," — for the gift of the
Holy Ghost.
5. " The resurrection of the dead," and
6. "Eternal judgment."
Note. — There has long existed a difference of opinion among
scholars as to the authorship of the epistle to the Hebrews. It is
worthy of remark that while the Western or Roman division of the
church rejected the epistle both as Pauline and canonical, tlie Eastern
division, including Asia Minor and Palestine, accepted it as Pauline,
and therefore canonical. Those who oppose its claim to Pauline
authorship seem to " confound a matter of historical fact, namely,
the true authorship by Paul, with a matter of opinion," and base
their opposition principally, if not altogether, upon the question of
style. The Alexandrian and Palestiuian churches seem never to
have questioned what to them was historically true, namely, that
Paul was the author of the Hebrew letter.
Origen, who was perhaps the most eminent biblical scholar of his
age, while he thought the style un-Pauline, yet he was willing to
THE DOCTRINES AND DOGMAS OF MOBMONISM 279
These six principles constitute the *' doctrine of
Christ,'' in which a man must believe and abide,
exactly as the Saints teach and practice it, or he can-
not be saved. From a doctrinal point of view this is
the citadel of the Saints, and is regarded as a veri-
table Gibraltar, and absolutely impregnable.
If the premise assumed by their teachers be granted,
why, of course we should be compelled to admit their
conclusions; but I do not admit their premise. It is
assumed; not proved. Let us now reconnoitre this
stronghold of the Saints, and see whether it be in-
vulnerable.
In the first place, the rendering of this passage in
the common version does not suit the Saints, and so
their *' translator," Joseph Smith, has furnished them
a better one. It reads thus :
*' Therefore not leaving the principles of the doc-
trine of Christ," — that is to say, you must not leave
the principles of the docti^ine of Christ; and that the
six principles enumerated immediately following, are
the principles taught hy Christ, and are, therefore,
his doctrine. Let us see about this. Is it a tenable
position? I think not, and for the following reasons:
First: Nowhere in all the teachings of Christ, as
they are recorded in the Scriptures — not even in the
"Inspired Translation" — do we find that he either
taught or practiced that form of doctrine urged by the
Saints as being necessary to salvation.
admit the epistle to have been Paul's, and habitually quoted it as
such. It is not my purpose, however, to offer any proofs or make
any argument in support of the Pauline authorship of the epistle,
but merely to call attention to the fact that, as the question is an
open one between biblical scholars, I have not hesitated to treat it
as being of Pauline origin.
280 THE DOCTRINES AND DOGMAS OF MORMONISM
Second: Paul does not even hint that the six
propositions named in the two verses quoted are to
be observed as a means of salvation.
Third: The apostle does not declare these six
propositions to be '■^principles of the doctrine of
Christ." This is only the construction put upon the
passage by the Saints, Paul's allusion to them being
purely incidental.
Fourth: The six propositions named are proposi-
tions of the Mosaic law, and not ** principles of the
doctrine of Christ."
If this view be the correct one, it w ill be needless
to say Latter Day Saints are wrong; but if I am mis-
taken, they may be right, but not necessarily so.
It must be regarded as a fact not to be questioned,
that what Christ did not authorize cannot be made
legally binding. Hence, since Christ has nowhere
authorized such a system as that taught by the Saints,
it cannot be urged as a necessary means of salvation ;
and if not necessary to salvation, then why teach it?
Paul does not say that we are to observe the six
propositions named in order to salvation; and if
neither Christ nor Paul enjoins such observance, then
certainly nobody else has any authority to do so.
This seems unquestionable.
I have said that the six propositions named in
Hebrews 6: 1, 2, are propositions of the law. This,
as a matter of course, will be denied by the Saints. I
do not expect their teachers to admit the fact, but I
believe we shall be able to show that this is the more
reasonable view, as it frees the text from all theolog-
ical technicalities, and renders it more practical.
If there is any one thing in the teachings of our
Lord that may be regarded as particularly phenom-
THE DOCTRINES AND DOGMAS OF MORMONISM 281
-enal, it is to be found in the eminently practical char-
acter of his doctrines, of which the following may
serve as an example :
''Therefore all things whatsoever ye would that
men should do to you, do ye even so unto them. For
this is the law and the prophets.'* (Matt. 7 : 12.)
Let us now proceed to a careful examination of the
language of this peculiar text upon which Latter Day
Saints rely for proof of their position. It reads thus :
*' Therefore leaving the principles of the doctrine of
Christ, let us go on unto perfection."
Whatever these " principles " may be, they are to
be left behind in the onward march to perfection.
This brings us to inquire : Can any principle, or con-
stituent part, of the Christian religion be omitted
from the Christian system with impunity? In answer
to this question every consistent Latter Day Saint
must say, — No, we cannot do away with any primal
truth upon which Christianity rests. To do this will
be to destroy its foundation, and thus endanger the
whole superstructure.
With this primal truth admitted, there can be but
one legitimate, logical conclusion, namely: The prin-
ciples referred to by Paul cannot be the fundamental
truths of Christianity. Why? Because leaving the
principles referred to, is declared to be the only pos-
sible means by which they could " go on unto pei-fec-
tion.^^
To say that by leaving — ^. e. "quitting;'' "with-
drawing from;" "relinquishing," the truths of
Christianity, we may "go on unto perfection " in the
Christian character, is as palpably absurd as it would
be to affirm that we may abandon the fundamental
j)rinciples of mathematics, and yet be able to solve
282 THE DOCTRINES AND DOGMAS OF MOBMONISM
the more abstruce problems of that science.
The apostle, therefore, does not refer to the under-
lying truths of Christianity, but to the principles of
some other law, or system of religion; for the He-
brews were required to leave certain principles which
they had espoused, and which were a hindrance ta
their spiritual progress, and go on to perfection.
To the Bible student it is scarcely necessary for me
to say that Paul was addressing Hebrew Christians,
who, as the historj^ of early Christianity abundantly
shows, were constantly being hampered and perplexed
by the Judaism of those days, their teachers insisting,
as many of them did, that they must still observe
much of the ritualism of the lavv. Against these
heiesies Paul was constantly warning these Judaizing
Christians, as the following Scriptures will plainly
show :
'* Where is boasting then? It is excluded. By what
law? of works? Nay: but by the law of faith. There-
fore we conclude that a man is justified by faith with-
out the deeds of the law.'' (Rom. 3: 27, 28.)
'* Therefore by the deeds of the law there shall no
flesh be justified in his sight.'' (Ibid, verse 20.)
**But that no man is justified by the law in tlie
sight of God, it is evident; for the just shall live by
faith. And the law is not of faith.'' (Gal. 3: 11, 12.)
These, with many other Scriptures, show that there
was a uniform and constant tendency among Hebrew
Christians to adhere to their old Jewish notions and
traditions, and in his letter to them Paul declares that
they must leave them behind — cut loose from all
these hindering causes — and go on unto perfection in
Christ.
That this is the obvious meaning of Heb. 6:1,2 is
THE DOCTRIKES AND DOGMAS OF MOBMONISM 283
also apparent from the following considerations:
1. The principles enumerated are all principles of
the law, as we shall show, and are not, therefore,
fundamental truths of the Christian system.
2. Heb. 6: 1, 2 omits faith in Christ, which is the
chief distinguishing characteristic feature of the
Christian religion, and hence can have no reference
to the doctrines taught by Christ and the apostles.
Let us carefully go over the ground and see if we
shall not be able to get at the bottom truths of this
passage.
This is specifically a doctrine of the law. One God,
the God of Abraham, of Isaac and of Jacob, stands
out prominently in the law as being the God of Israel.
*'Thoushalt have none other gods before me," was
written on tables of stone, thus becoming a funda-
mental principle of the law. Not so with the Gospel.
Jesus said to the disciples, *' Let not your heart be
troubled: ye believe in God, believe also in ?ne." (John
14:1.)
Thus it appears that *' faith towards God," enjoin-
ed by the law, is not sufficient, but that faith in Jesus
Christ also is* required. Had Paul been talking about
the doctrine taught in the Gospel, he would have
emphasized "faith in Christ " as being fundamental,
as he was determined to know nothing among men,
save ** Jesus Christ and him crucified."
Not one word does the apostle say about the death,
the burial and the resurrection of Jesus, and yet
these are the foundation facts of the Gospel. (See
1 Cor. 15: 1-4.) These are the fundamental princi-
ples of Christianity — ** the first principles of the
284 THE DOCTRINES AXD DOGMAS OF MOBMONISM
oracles of God." (Heb. 5: 12.) While these Hebrews
ought now to be teachers, they had, through their
adherance to the rites of Judaism, so far departed
from first principles as to render it necessary to again
be taught the rudiments of the Christian religion.
In the fifth chapter Paul invites attention to Christ
as the great high priest, 'who " became the author of
eternal salvation unto all them that obey him"
(verse 9).
In the sixth chapter he calls attention to the fact
that, having departed from these *' first principles,"
they had again laid the foundation of " repentance
from dead works."
Having received the Gospel and afterwards leaving
or departing from its fundamental truths and return-
ing to ** the works of the law," they laid again the
foundation of "repentance from dead works." The
apostle, therefore, is exhorting the Hebrews to leave
behind them the law of *' dead works " and of *' faith
towards God" only, as enjoined by the law, and in-
clude Christ, the great High Priest, as the author and
finisher of our faith — ** the author of eternal salva-
tion" (chapter 5: 9).
EEPENTANCE FEOM DEAD WORKS.
What is meant by " repentance from dead works?"
This exhortation, it will be observed, is to a special
repentance — repentance from particular things. It is
not of a general character, such as that of Peter on
Pentecost, ** Repent, every one of jou," but an in-
junction to turn away from and forsake all '* dead
works," including the '* baptisms " associated with
the works of the law. That the dead works from
which they were to turn or repent are the works of
THE DOCTRINES AND DOGMAS OF MOBMONISM 285
the law is rendered apparent from the following:
"Wherefore, my brethren, ye are become dead to
the law by the body of Christ. . . . But now we
are delivered from the law^ that [law] being dead
wherein we were held." (Rom. 7: 4-6.)
If these people were dead to the law, then the
works prescribed by the law could no longer be bind-
ing upon them; and hence all works enjoined by a
dead law must of necessity be *' dead works." The
apostle further declares that the law '* wherein we
were held" — that is to say, *'the law of sin and
death"— (Rom. 8: 2) ''being dead," they were " de-
livered" from its bondage.
If the law was dead to the people, and if the people
were dead to the law, then certainly the '* works of
the law" must necessarily be '* dead works." To
render it absolutely certain that the works of the law
are the '* dead works " referred to in Heb. 6: 1, 2, we
have but to go with the apostle through a few chap-
ters immediately following. He first calls the atten-
tion of these Hebrew Christians to the great dangers
of apostasy involved in their return to Judaism. He
assures them of the absolute justice of God, and that
their '' good works," manifested in their "minister-
ing to the saints," would be amply rewarded. He
finally commends them to Christ, who was " made a
priest forever after the order of Melchizedek."
The seventh chapter is devoted to explaining the
peculiarities of this priesthood, and the character of
Christ as the great High Priest; that, having annulled
** the commandment going before " — the law — he had
himself become the '^surety of a better covenant.''''
The eighth chapter deals with the establishment of
the " better covenant," and assures these Judaizing
286 THE DOCTRINES AXD DOGMAS OF MORMOyiSM
Christians that God had set up *' the true tabernacle,'*
of which the old was but the shadow, and that Jesus
was the "minister of the sanctuary. '* The apostle
seeks to assure them that the entire law of Moses,
with the tabernacle and its peculiar service, was com-
posed very largely of but mere ** shadows," pointing
to Christ as '* the mediator of a better covenant , estab-
lished upon better promises."
In the ninth chapter the various "gifts and sacri-
fices " of the tabernacle service are pointed out, which
he informed them were to continue only till " the
time of reformation."
Step by step the apostle leads them from the law of
Moses to the law of life in Christ, contrasting the
bloody rites of the one with the higher spiritual sacri-
fices of the other, leading them from the "dead
works" of the law to the "good works" of the
Gospel, in which "God had before ordained they
should walk." (Eph. 2: 10).
To clinch his argument with respect to the neces-
sity for leaving behind them the " dead works " men-
tioned in chapter six, the apostle says :
"For if the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean sanctifieth
to the purifying of the flesh, how much more shall
the blood of Chi-ist, who through the eternal Spirit
offered himself without spot to God, purge your con-
science from dead works. ^^ (Heb. 9: 13, 14.)
The difference between "the law of works" and
"the law of the Spirit of life in Christ " is measured
by the difference between " the blood of bulls and of
goats " and " the blood of Christ," which " cleanseth
us from all sin" (IJohn 1: 7). The one sanctified
to "the purifying of the flesh," while the other was
THE DOCTRINES AND DOGMAS OF MOBMONISM 287
to ** purge the conscience" from the '* dead works "
of the law.
Nothing can be plainer, therefore, than that the
dead works referred to in Heb. 6:1, are *'the works
of the law." From these dead works, by which the
apostles declares no man can he made perfect^ the}'
were to repent. Hence the passage may be para-
phrased thus:
"Therefore in leaving the principles of the doc-
trine of Christ, and returning to the observance of
the law, you are laying again the foundation of
repentance from the dead works of the law, of faith
towards God only, of the doctrine of divers washings,
and of laying on of hands, and of resurrection of the
dead and eternal judgment, as taught in the law."
THE DOCTRINE OF BAPTISMS.
Since the apostle is writing of the law and not of
the Gospel, the "baptisms" here mentioned are the
baptisms, or divers washings, imposed by law, they
can, therefore, have no possible reference to Christian
baptism. Nowhere do the Scriptures mention two
Christian baptisms.
Not even two modes of baptism are suggested. If
two baptisms had been taught either by Christ or the
apostles, it seems quite reasonable to suppose that
some allusion to the fact would have been made by
some of the evangelists in relating the acts of the
apostles. Since no such baptisms are mentioned, it
is perfectly legitimate to conclude that no two bap-
tisms ever occurred: and the only reason why they did
not occur was clearly because they had never been
authorized. Hence "the doctrine of baptisms^' is no
part of the " doctrine of Christ."
288 THE DOCTRINES AND DOGMAS OF MORMONISM
At this particular juncture we are met by the ob-
jection that ** baptisms" refer not to two immersions
in water, but rather to one immersion in water and to
one in the Holy Spirit. To prove this position we
are referred to the conversation with Nicodemus, to
whom Jesus said:
*' Verily, verily, I say unto thee. Except a man be
born of water, and of the Spirit, he cannot enter into
the kingdom of God." (John 3: 5.)
The argument adduced in support of the theory of
two baptisms, proceeds upon the assumption that
**born" and "baptize" are synonyms, and may,
therefore, be used interchangeably; but this position
is not supported by the facts, as the definitions of the
two words will clearly show:
*' Baptize. To administer the sacrament of bap-
tism to. By some denominations of Christians bap-
tism is performed by plunging or immersing the whole
body in water." — Webster.
** Born. Brought forth. To he horn, is to be
produced or brought into life." — Wehster,
Thus haptism is a plunging or immersion in water,
while a hirth is the act of producing or bringing into
life. In a Scriptural sense, both may be regarded as
transitional, passing from one state of being to an-
other in which there is a corresponding change of en-
vironment.
In Christian baptism we are said to have " put on
Christ" (Gal. 3: 27.) As Christ came forth from
the grave to enter upon a new state of being, *' so we
also should walk in newness of life" (Rom. 6: 4.)
Baptism involves the conscious and voluntary
change of an intelligent, accountable, human being
from one set of environments to another; while a
THE DOCTRINES AND DOGMAS OF MOEMONISM 289
birth involves an unconscious and involuntary change
of surroundings. Baptism is the continuation of life
under changed conditions, while a birth is a condition
which marks the beginning of life.
Baptism represents the death, burial and resurrec-
tion of Christ (Rom. 6: 3, 4), while the birth of the
Spirit marks the beginning of a new life in Christ.
To be ** buried with Christ in baptism '* (Col.
2: 12) is to reach the close of the old life of sin. To
be born of the Spirit is to begin the new life in
Christ. Hence, there exists no similarity between, a
baptism and a birth. This being true the language of
Jesus to Nicodemus can have no possible reference to
Heb. 6:1, 2, and to rely upon it to prove two bap-
tisms, as *' a principle of the doctrine of Christ," and,
therefore, a part of the '* plan of salvation," is, to
say the least, unfortunate. The apostle doubtless has
reference to the baptisms or "divers washings" of
the law.
In order to render this position indisputable we
again advert to the fact that the apostle, in his letter
to the Hebrews, was trying to impress upon their
minds the importance and supremacy of the "law of
life" as in contradistinction to "the law of sin and
death;" and to show them the utter worthlessness of
the dead works of the law.
Referring them to the law of Christ, he desires
them to understand that it is supreme, and perma-
nent; while the law of Moses was but a ** figure " of
better things to come.
Touching the ceremonies imposed by the law, the
apostle continues :
" Which was 2i figure of the time then present, in
which were offered both gifts and sacrifices, that
19
290 THE DOCTRINES AND DOGMAS OF MORMONISM
could not make him that did the service perfect, as
pertaining to conscience, which stood only in meats
and drinks, and divers washings, [numerous baptisms]
and carnal ordinances, imposed on them until the
time of reformation." (Heb. 9:9, 10.)
From the foregoing we learn the following facts:
1. That the service of the tabernacle was but a
" figure" pointing to or representing ** the true tab-
ernacle," which God had set up, and of which Jesus
was the minister.
2. That this service stood in meats and drinks,
and "divers washings" or ''baptisms," and carnal
ordinances.
3. That the " gifts and sacrifices " of the law
could not make him that did the service pe//ec^ "
4. That because of the imperfections of both the
law and its service, they were to cease at " the time of
reformation," when the " better covenant," with its
better service, should be established.
5. That all these things, including " the doctrine
of baptisms," they were to leave behind them, as they
were but so many parts of "the law of sin and
death," and "abiding in the doctrine of Christ" (2
John 9), they must " go on unto perfection."
Upon a careful study of the question this seems the
only view that will harmonize with all the material
facts relative to the matter, and hence " baptisms "
can have no possible reference to the doctrine re-
quired by Christ.
CHAPTEE XXX.
THE LAYING ON OF HANDS.
The laying on of hands— Is it an ordinance of the Gospel? — Neither
Christ nor the apostles enjoin it— Not a principle of the doctrine
of Christ— Peter and John give the Holy Spirit— Paul at Ephesus
— Classed among apostolic miracles— Not necessary to salva-
tion— It is of Hebrew origin — The scape-goat — Sins laid upon the
goat — Sins of the world laid upon Christ.
With Latter Day Saints the laying on of hands is
reckoned among the ordinances of the Gospel, and
actually necessary to salvation. The fact that Paul
names it with what they believe to be *' the principles
of the doctrine of Christ," is regarded as positive
proof that it is an ordinance of the Gospel, and there-
fore indispensable.
This view is much strengthened by the fact that, in
two instances, the ordinance of baptism is followed
by the laying on of apostolic hands. It is therefore
maintained that the object or design of this rite was
to impart the Holy Spirit to baptized believers.
That the Holy Spirit was received after the laying
on of apostolic hands, none will deny; but that this
peculiar ceremony was performed for that purpose,
is, to say the least, questionable.
Latter Day Saints teach, and no doubt honestly
believe, that the laying on of hands is an ordinance
through obedience to which the Holy Spirit is given,
that this was its original design; and since nothing
can be gained by an unfair statement of a proposition,
or by its improper treatment in discussion, 1 have
(291)
292 THE DOCTRINES AND DOGMAS OF MORMONISM
endeavored to state the question substantially as it&
friends will be willing to defend it; and shall now
try to answer, fairly and squarely, the arguments
adduced in its support.
In the examination of this question it is important
to observe the following points, namely:
1. Is the laying on of hands taught either by
Christ or the apostles as an ordinance to be observed
in the church?
2. Do the Scriptures teach that the laying on of
hands was instituted for the purpose of giving the
Holy Spirit to baptized believers in Christ?
3. Is its observance, like baptism, one of the re-
quirements of the Gospel?
4. Is it necessary to salvation?
With these questions fairly and Scripturally an-
swered the question may be regarded as settled.
First. Is the laying on of hands taught either by
Christ or the apostles as an ordinance to be observed
in the church?
I think it may be laid down as a principle not to be
questioned that a doctrine not taught either by Christ
himself or by his apostles cannot be regarded as
binding upon Christians, or in any sense necessary to
salvation.
Commencing with the baptism of John and care-
fully following him through his entire ministry, it is a
very significant fact that Jesus nowhere, either by
precept or example, ever taught the laying on of
hands as a means of giving the Holy Spirit, not even
to his disciples.
When Christ commissioned his apostles to go into
all the world and preach the Gospel, he specifically
mentioned the fact that all believers must be haptizedy
THE DOCTRINES AND DOGMAS OF MOBMONISM 293
"but he does not even hint that such persons were to
be confirmed by the laying on of hands before they
could receive the Holy Spirit. Thus we see that
Jesus did not teach the laying on of hands, and now
let us see if the apostles taught it.
Under the great commission no apostle ever in-
formed the people that the laying on of hands was
enjoined in the Gospel, much less tell them that it
was the means, and the only means, of obtaining the
Holy Spirit after baptism.
When Peter on the day of Pentecost stood up with
the eleven to declare in a public manner ** the doc-
trine of Christ," it is a remarkable and a very signifi-
cant fact that not one word is said about the laying
on of hands, not a syllable to intimate that it was in
any sense whatever to be regarded as an ordinance of
the Gospel. When, pricked in their hearts by the
strong declarations of Peter, they cried out, saying,
**Men and brethren, what shall we do?" Peter said
unto them :
** Repent, every one of you, and be baptized in the
name of Jesus Christ, for the remission of sins, and
ye shall receive the gift of the Holy Ghost.
*' Then they that gladly received his word were bap-
tized: and the same day there were added unto them
about three thousand souls." (Acts 2: 38, 41.)
Following the example of his Lord and Master,
Peter, in this remarkable and historic initiatory ser-
mon of the Gospel dispensation, says not one word
about the laying on of hands as' an ordinance of the
Gospel to be perpetuated in the church. Neither
Peter at Pentecost, nor any other apostle subsequent-
ly, has ever enjoined the laying on of hands.
If this be a principle of such vital importance as
294 THE DOCTRINES AND DOGMAS OF MORMONISM
the Saints declare it to be, why did the Great Teacher
of mankind so utterly ignore it all through his minis-
try? And why did the apostles omit it when answer-
ing the question of questions, ** What shall I do to be
saved?'' (Acts 2: 37; 16: 30.)
If this principle be necessary in order to the recep-
tion of the Holy Spirit, why was it not mentioned in
the commission? Faith in God the Father, in the
Son, and in the Holy Spirit (Matt. 28: 19), Repent-
ance (Luke 24: 47; Acts 2: 38), Confession (Rom. 10:
10), and Baptism (Mark 16: 16; Acts 2: 28), are all
taught by both Christ and the apostles in a plain,
direct and unmistakable manner.
If the laying on of hands had been of equal impor-
tance it would doubtless have received the same
consideration. Had it been of vital importance it
would have been included in. the commission to the
disciples, and would have been faithfully taught by
them.
It is incredible to believe that if this so-called ordi-
nance had been intended as an ordinance to be per-
petuated in the church, Peter would have failed
to declare it on Pentecost while filled with the Spirit
to proclaim the saving truths of the Gospel at the
very opening of the new dispensation. That he made
no reference to the laying on of hands when answer-
ing the questions of inquiring penitents may be re-
garded as proof that Peter did not consider it to be a
matter that in any way related to their salvation.
The laying on of hands never having been enjoined
either by Christ or the apostles, it cannot, therefore,
be a ** principle of the doctrine of Christ," and hence
is not an ordinance to be perpetuated in the church.
Second. Do the Scriptures teach that the laying oa
THE DOCTRINES AND DOGMAS OF MORMONISM 295
of hands is for the purpose of imparting the Holy
Spirit to baptized believers in Christ?
If, as the Saints declare, this is the law through
obedience to which men are to receive the Holy Spirit
after baptism, why is it not somewhere so explained?
Why do Christ and the apostles so uniformly and so
persistently omit a principle of such grave impor-
tance? There is but one answer, and that is, it was
never intended to be so understood.
It is true that when the people of Samaria had
received the word of God under the preaching of
Philip, they did not receive the Holy Spirit until after
the apostles, Peter and John, had laid their hands
upon them. But this by no means proves that this
was the law through which they were to receive it.
There is nothing in this circumstance to warrant the
belief that the Samaritans could not and would not
have received the Spirit without the performance of
such a ceremony.
Latter Day Saints argue that Philip, being a deacon
at that time, was not authorized to perform the rite
of the laying on of hands; and the fact that Peter and
John were sent down to lay their hands upon them,
proves that it was necessary that the ceremony should
be performed.
The following is the Scripture upon which they rely
to prove this position:
'*Now when the apostles which were at Jerusalem
heard that Samaria had received the word of God,
they sent unto them Peter and John : who, when they
were come down, prayed for them, that they might
receive the Holy Ghost: (for as yet he was fallen
upon none of them, only they were baptized in the
name of the Lord Jesus.) Then laid they their hands
296 THE DOCTRINES AND DOGMAS OF MORMONISM
on them, and they received the H6ly Ghost." (Acts
8:14-17.)
The defenders of this peculiar dogma are in error
upon two points at least, namel}^ :
1. They maintain that Philip had no authority to
administer in this supposed ordinance, being at the
time only a deacon.
2. That Peter and John were sent expressly to per-
form the laying on of hands.
Two objections may be urged against this position,
as follows: In the first place, there is no proof that
Philip was at that time a deacon. He was doing
** the work of an evangelist '' (see 2 Tim. 4: 5), which
is wholly incompatible with the duties of a deacon.
He probably held the same office as did Timothy,
Titus, Barnabas, Apollos, and others of that class.
And in the next place, there is nothing to indicate
that Peter and John were sent to Samaria for the
specific purpose of laying their hands upon these new
converts, but rather to pray for them, as the record
clearly shows :
*'Who, when they were come down, prayed for
tkem.^* What did they pray for? ^^That they might
receive the Holy Ghost. ^^
To pray for the Samaritans that they might receive
the Holy Spirit seems to have been the prime object
of the visit of the apostles to Samaria, while the la}^-
ing on of hands was purely incidental, and the object
of it is not mentioned. Just why the apostles laid
their hands upon these new converts does not appear;
but that the reception of the Holy Spirit followed
there can be no question.
It is a well known fact that all the apostles were
schooled under the law among whose ceremonies was
THE DOCTRINES AND DOGMAS OF MORMONISM 297
found the laying on of hands. This rite was formerly
employed in the consecration of men and things for
divine service. In this manner Joshua was set apart
.as a leader to succeed Moses (see Num. 27: 15-20),
and in like manner Aaron and his sons were conse-
crated to minister in the priest's office (see Exod. 29 :
10). Even animals were in the same manner set apart
as sacrificial oiferings (see Lev. 1: 4; 3: 8).
So it is by no means improbable that it was design-
ed in this case as a special consecration of the Samar-
itans to the service of God. This view is confirmed
by the additional fact that they had been given to
idolatry; and this impressive service, while it was not
required under the Gospel, served as a means of con-
firmation.
A similar incident occurred at Ephesus, under the
ministry of St. Paul. Like the Samaritans, these
Gentile converts had been idolaters, and did not re-
ceive the Holy Spirit till after Paul had laid his hands
upon them (see Acts 19: 1-6.) But as in the case
of the Samaritans, there is not the slightest intimation
given as to why the ceremony was performed.
Not only in the two cases just cited do the writers
fail to name the purpose of this ceremony, but no-
where in all the New Testament is the object stated.
The nearest approach to it is in the incident first
named. There it is said :
'* And when Simon saw that through laying on of
the apostles' hands the Holy Ghost was given, he
offered them money, saying. Give me also this power,
that on whomsoever I lay hands he may receive the
Holy Ghost." (Acts 8: 18, 19.)
That the apostles on this particular occasion gave
the Holy Spirit, as did also the apostle Paul at Ephe-
298 THE DOCTRINES AXD DOGMAS OF MORMONISM
sus, by the laying on of hands, even the unregenerate-
Simon could plainly see, and which, therefore, we
may not question. But to say that it was therefore
an ordinance of the Church of Christ to be handed
down side by side with Christian baptism is wholly
gratuitous, having not the shadow of support in the
Word of God.
These incidents are clearly classed among the mira-
cles of the apostles, extraordinary in character, and
are not to be classed among the ordinary requirements
of the Gospel, as, for example, are baptism and the
Lord's Supper.
We repeat with emphasis that nowhere in all the
New Testament is there a single passage which
declares that the laying on of hands is an ordinance
of the Church of Christ, or that its purpose is to
impart the Holy Spirit to believers after baptism.
Even if we admit that the apostles were sent from
Jerusalem for the specific purpose of laying their
hands upon the Samaritan converts, still the fact
remains that it was a special dispensation, and not a
general provision of law. This brings us to consider:
Third. Is its observance, like baptism, one of the
requirements of the Gospel?
The discussion of the two preceding propositions
has clearly developed the fact that observance of the
laying on of hands is nowhere enjoined by either
Christ or his apostles. Being nowhere enjoined, it is
not a requirement; and what is not required is not to
be perpetuated, and hence, not a requirement of the
Gospel.
Fourth. Is it necessary to salvation?
If the laying on of hands is taught neither by Christ
nor his apostles; if the Scriptures nowhere teach that
THE DOCTRINES AND DOGMAS OF MOBMONISM 299
it is necessary in order to receive the Holy Spirit;
and if its observance is nowhere commanded, then
certainly it is no part of the Gospel; and if no part
of the Gospel, it is not necessary to salvation.
OF HEBREW ORIGIN.
The laying on of hands being of Jewish origin, the
Hebrew Christians were very tenacious of its observ-
ance. Having been accustomed to it all their lives,
it was, like any other habit or tradition, very difficult,
indeed, for them to break away from it. With char-
acteristic tenacity, they clung to the traditions of
their fathers so closely that Jesus often rebuked
them very sharply. To their teachers he at one time
said, *' Why do ye also transgress the commandment
of God by your traditions?" (Matt. 15: 3.)
And at another:
" Howbeit, in vain do they worship me, teaching
for doctrines the commandments of men.
Full well ye reject the commandment of God, that ye
may keep your own tradition." (Mark 7: 7, 9.)
Many of these traditions, as well as the observance
of the works of the law, were carried by the Hebrews
into the Church of Christ. And it was against these
that Paul directed his polished shafts of argument in
his letter to the Hebrews. They not only insisted
that the ** dead works of the law," with its divers
** baptisms," and the keeping of its Sabbaths, must
be observed, but that the "laying on of hands,"
which originated with the law, must also be recog-
nized.
The first reference to the laying on of hands as an
ordinance is that commanded when the burnt offer-
300 THE DOCTRINES AND DOGMAS OF MORMONISM
ings were to be made, at the consecration of Aaron
and his sons to the priest's office. (See Ex. 29: 10.)
Later it became the custom that when a man
brought his offering unto the Lord, he should pre-
sent it at the door of the tabernacle, and there ** lay
his hand upon the head of the burnt offering, and it
shall be accepted for him to make an atonement for
him." (See Lev. 1:4; 3:8.)
In laying the hand upon his offering before killing
it, there was a symbolical transfer of sin from the
individual to the offering. Not only were there indi-
vidual offerings of this character, but there was also
an offering made annually for the sins of the whole
people. (See Lev. 16: 23-26, 34.)
Immediately preceding this annual offering for the
sins of the people, is another, which is peculiar, but
very significant.
THE SCAPEGOAT.
For the purposes of this peculiar ceremony, a bul-
lock and two goats are selected. Choice is made
between the two goats, one for a sin offering, and
the other for the scapegoat. The bullock is first
offered for the sins of Aaron and his household, and
then the goat is offered for the sins of the whole
people.
When Aaron shall have made " an atonement for
the holy place," and for the ''altar," and for *'the
tabernacle of the congregation," he shall bring the
live goat:
*'And Aaron shall lay both his hands upon the head
of the live goat, and confess over him all the iniqui-
ties of the children of Israel, and all their transgres-
THE DOCTRINES AND DOGMAS OF MORMONISM 30i
sions in all their sins, putting them upon the head of
the goat, and shall send him away by the hand of a fit
man into the wilderness :
*'And the goat shall bear upon him all their iniqui-
ties into a land not inhabited: and he shall let go the
goat into the wilderness." (Lev. 16: 21, 22.)
This is perhaps one of the most remarkable, as well
as one of the most significant, ceremonies connected
with the Mosaic law. It points in a most unmistaka-
ble manner to Christ, who should bear the sins of the
entire world.
Seemingly in a manner to apply this great type to
the sacrificial offering to be made by Christ, Isaiah
says:
" Surely he hath borne our griefs, and carried our
sorrows: yet we did esteem him stricken, smitten of
God, and afflicted. But he was wounded for our
transgression, he was bruised for our iniquities: the
chastisement of our peace was upon him, and with his
stripes we are healed.
*'All we like sheep have gone astray; we have
turned every one to his own way ; and the Lord hath
laid upon him the iniquity of us all. He was
oppressed, and he was afflicted, yet he opened not his
mouth: he is brought as a lamb to the slaughter, and
as a sheep before her shearers is dumb, so he openeth
not his mouth." (Isa. 53: 4-7.)
That this Scripture was understood to refer directly
to Christ is clearly shown by the following:
*'And the place of the Scripture which he read was
this: He was led as a sheep to the slaughter, and like
a lamb, dumb before his shearer, so opened he not his
mouth. Then Philip opened his mouth, and began
302 THE DOCTRINES AND DOGMAS OF MORMONISM
at the same scripture, and preached unto him Jesus."
(Acts 8; 32,35).
Let us now pause to inquire: What have we learned
from these lessons of the law? Summarized, we
glean the following facts:
1. The laying on of hands originated with the law
and formed a conspicuous part of its service.
2. It was employed as a means of consecration;
such as separating, or setting apart, men to perform
important services.
3. It was a symbol representing the transfer of sin
from one being to another, as the transfer of individ-
ual sin to the individual sacrifice, or the transfer of
collective sin to the individual sacrifice, as in the case
of the scapegoat.
4. As the scapegoat represents Christ, so the
pressing down with both of Aaron's hands upon the
head of the goat represents the great weight, or bur-
den, of the sins of the world as they were laid upon
Christ.
Thus it is rendered reasonably clear that the laying
on of hands, referred to by Paul in his letter to the
Hebrews, has its place among the ordinances of the
law, and as such was repealed when, upon the estab-
lishment of Christianity, the Mosaic system was abol-
ished. Hence, the laying on of hands cannot be
regarded as a ** principle of the doctrine of Christ."
CHAPTER XXXI.
TESTIMONY OF THE BOOK OF MORMON — DOES IT TEACH
THE LAYING ON OF HANDS ?
Testimony of the Book of Mormon — Does it teach the laying on of
hands? — Contains the fullness of the Gospel — The first Nephite
Church — Alma the first high priest — No laying on of hands — One
faith and one baptism— First appearance of Christ — His Doctrine
— Taught his disciples — He neither taught nor practiced the lay-
ing on of hands— Holy Spirit received without it— Nephite twelve
disciples did not teach the doctrine — Its practice — ^Not an instance
in the Book of Mormon — It is mentioned but once — Faith, Repent-
ance, Confession and Baptism— More than this cometh of evil —
Joseph and Oliver received the Holy Spirit without the laying on
of hands — Resurrection of the dead and eternal judgment — Leav-
ing the principles of the doctrine of Christ — What is meant by it?
— Conclusion.
The revelations of Joseph Smith, as found in the
book of Doctrine and Covenants, the recognized dis-
cipline of the Mormon Church, declare that the
Book of Mormon contains
" The fullness of the Grospel of Jesus Christ to the
Oentiles, and to the Jews also, which was given by
inspiration." (D. and C. 7: 2, page 93. See also 26:2,
page 112.)
From this quotation we learn not only that the
Book of Mormon contains the ^^ fullness of the Gos-
pel," but that such fullness was *' given by inspira-
tion," and was, therefore, complete in all its appoint-
ments.
That which contains a fullness is necessarily com-
plete; and being complete, it needs nothing more.
(303)
304 THE DOCTRINES AND DOGMAS OF MORMONISM
What is taught in the Book of Mormon respecting^
**the principles of my Gospel" (D. and C, page
142) must, therefore, be regarded as sufficient, — that
whatever is not therein contained and required is un-
necessary, and should not be observed.
In view of this remarkable claim for the perfect
character of its teachings, let us now make a brief
examination of the teachings of the Book of Mormon,
as to its requirements respecting the plan of salva-
tion.
Alma, at one time the priest of the very wicked
King Noah, but who later renounced his allegiance to
the king and his wicked priests, became a believer in
Christ.
"And it came to pass that Alma, who had fled
from the servants of King Noah, repented of his sins
and iniquities, and went about privately among the
people, and began to teach the words of Abinadi.'^
[A prophet whom King Noah had put to death.}
(B. ofM. Mosiah9:4, pagel91.)
Alma continued his preaching till many converts
were made. These were baptized in the " waters of
Mormon," and by Alma organized into a church.
The particulars are given as follows:
"And now it came to pass that Alma took Helam,
he being one of the first, and went and stood forth in
the water, and cried, saying, O Lord, pour out thy
Spirit upon thy servant, that he may do this work
with holiness of heart. And when he had said these
words, the Spirit of the Lord was upon hirriy and he
said, Helam, I baptize thee, having authority from
Almighty God, as a testimony that ye have entered
into a covenant to serve him until you are dead, as to
the mortal body; and may the Spirit of the Lord be
THE DOCTRINES AND DOGMAS OF MOBMONISM 305
poured out upon you; and may he grant unto you
eternal life, through the redemption of Christ, which
he hath prepared from the foundation of the world.
And after Alma had said these words, both Alma and
Helam were buried in the water; and they arose and
came forth out of the water rejoicing, being filled with
the Spirit, And again, Alma took another, and went
forth a second time into the water, and baptized him
according to the first, only he did not bury himself
again in the water. And after this manner he did
baptize every one that went forth to the place of
Mormon; and they were in number about two hun-
dred and four souls; yea, they were baptized in the
waters of Mormon, and were filled with the grace of
God ; and they were called the Church of God, or the
Church of Christ, from that time forward." (Ibid,
page 192.)
In this manner was the first church organized
among the people of Nephi. Alma proved to be the
St. Paul of those times, building up churches all over
the land. He also ** ordained priests " and set them
to watch over these churches. In giving his charge
he instructed them *' concerning the things pertaining
to the kingdom of God." He commanded them that
they ** should preach nothing save it were repentance
and faith on the Lord," and that they should be
united, " having one faith and one baptism." . . .
And thus he commanded them to preach. And thus
they became the children of God." (Ibid, page 193.)
Here we have the Church of Christ, organized ac-
cording to Book of Mormon chronology, in the year
124 B. C. No Latter Day Saint will care to question
either the correctness of its organic structure, or the
completeness of its doctrine.
20
306 THE DOCTRINES AXD DOGMAS OF MORMONISM
Several very interesting facts are apparent in the
above brief story of the first Nephite Church and its
founder, namely:
1. Its founder, Alma, was the priest of a foreign
and very wicked king, and hence, utterly without
authority, according to every known rule of Mormon
theology, to baptize penitent believers, he having
never been ordained either by the hands of angels or
men.
2. This unordained and unauthorized alien priest
baptized first himself and then other " strangers and
foreigners " into the Church of Christ.
3. These aliens became members of **the Church
of Christ," through /az7A, repentance and baptism,
4. That they received the Holy Spirit in baptism,
and not by the laying on of hands.
5. That they had but one faith and but *' one bap-
tism,'"— not two.
6. That the priests whom he ordained were to
'* preach nothing save it were repentance SLud faith on
the Lord."
7. That this *'one faith and one baptism" were
sufficient to constitute all believers *' the children of
God."
If the Book of Mormon contains "the fullness of
the Gospel;" and if Alma taught that Gospel in its
fullness, then it follows as a fact not to be questioned,
that the laying on of hands is no part of the Gospel.
But it may be urged that this was long before the
birth of Christ, and that the ** fullness" was not
taught till after Christ had appeared.
Very well; and in order to remove all doubt upon
this point, let us move down the stream of time one
THE DOCTRINES AND DOGMAS OF MOBMONISM 307
hundred and twenty-four years, and examine the
record of those times.
The Book of Nephi, the son of Nephi, opens its
first page with the year A. D. 1. (See B. of M., page
452.) In the fifth chapter of this book is given a
detailed account of the appearance of Christ, after
his resurrection, to the people of Nephi; and his in-
structions to them concerning his doctrine, and how
to conduct the affairs of the church, is related in the
six following chapters.
The first appearance of Christ was to a vast multi-
tude; and calling Nephi from among the multitude
he said unto him :
**Igive unto you power that ye shall baptize this
people, when I am again ascended into heaven."
(Ibid, 477.)
Then follows the formula to be used, and the bap-
tism shall be ** in the name of the Father, and of the
Son, and of the Holy Ghost." As to the doctrine to
be taught and obeyed, we have the following :
** 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 no wise inherit the kingdom of God. Veri-
ly, verily, I say unto you that this is my doctrine. . .
And whoso shall declare more or less, and establish it
for my doctrine, the same cometh of evil, and is not
built upon my rock, but he buildeth upon a sandy
foundation, and the gates of hell standeth open to
receive such, when the floods come, and the winds
beat upon them." (Ibid, 479.)
The above language was addressed to Nephi and
the twelve, whom Jesus had just commanded to
preach and baptize, and may, therefore, be regarded
as the Nephite commission. So far, in this investiga-
308 THE DOCTRINES AND DOGMAS OF MORMONISM
tion, we find no reference whatever to " the laying on
of hands for the gift of the Holy Spirit."
We now pass to the administrations of these disci-
ples and see if we can determine just how they re-
ceived the Holy Spirit. The vast multitude was
divided '* into twelve bodies," and the twelve thus
taught the multitude:
"And it came to pass that they arose and minis-
tered unto the people. And when they had ministered
those same words which Jesus had spoken, . . .
behold, fhey knelt again, and prayed to the Father in
the name of Jesus; and they did pray for that which
they most desired ; and they desired that the Holy
Ghost should be given unto them. And 'when they had
thus prayed, they went down unto the water's edge,
and the multitude followed them. And it came to
pass that Nephi went down into the water, and was
baptized. And he came up out of the water, and
began to baptize. And he baptized all they whom
Jesus had chosen." (Ibid, page 494.)
We have carefully followed these disciples through
the different stages of their progress, till they have
come to the point where Latter Day Saints tell us the
laying on of hands must be performed for the purpose
of giving the Holy Spirit to baptized believers in
Christ.
These disciples prayed for what they most desired,
namely, that the Holy Spirit should be given unto
them. If the laying on of hands be a principle of
the doctrine of Christ, we have now reached the very
point where it should be performed. Did these dis-
ciples receive the Holy Spirit by the laying on of
hands? Let the record answer:
** And it came to pass when they were all baptized.
THE DOCTRINES AND DOGMAS OF MORMONISM 309
and had come up out of the water, the Holy Ghost
did fall upon them, and they were filled with the
Holy Ghost, and with fire.'' (Ibid.)
Thus in A. D. 34, the twelve disciples among the
Nephites, preached the Gospel to the people, and
required only faith, repentance and baptism. Not a
word did either Christ or the twelve disciples say
about the laying on of hands for the gift of the Holy
Spirit, but quite to the contrary, they were *' filled
with the Holy Ghost " immediately after their bap-
tism without the laying on of hands.
So pleasing, indeed, was this unto the Lord that he
again approvingly appeared to them in the presence
of the multitude, and bowing '* a little way off from
them," said: " Father, I thank thee that thou hast
given the Holy Ghost unto these whom I have
chosen." (Ibid, page 494.)
If the laying on of hands is a matter of such grave
importance as the Saints claim it to be, why did not
Jesus, during some of his visits, instruct them to
observe it? But instead of this, nothing was re-
quired except faith, repentance, confession and bap-
tism. (See Helaman, chapter 5, page 450.)
" And they which were baptized in the name of
Jesus, were called the Church of Christ." (B. of M.,
Nephi, chapter 12, page 507.) |
Again Jesus tells the disciples just what they should
do to be saved :
'* Now this is the commandment: Repent, all ye
ends of the earth, and come unto me and be bap-
tized in my name, that ye may be sanctified by the
reception of the Holy Ghost. . . . Verily, verily,
I say unto you, this is my Gospel; and ye know the
things that ye must do in my church." (Ibid, page
508.)
310 THE DOCTRINES AND DOGMAS OF MORMONISM
And thus Jesus presents the fullness of his Gospel^
and the laying on of hands is never once named^
Such quotations might be multiplied, but one more
will be sufficient, as follows:
** And as many as did come unto them, and did
truly repent of their sins, were baptized in the name
of Jesus; and they did also receive the Holy Ghost. ^^
(B. of M., Nephi, chap. 1, page 514.)
Thus it appears that Jesus, when among the
Nephites, utterly ignored the doctrine of the laying
on of hands as taught by the Saints, never once hav-
ing referred to it in all his teachings.
Perhaps some of their wise men may explain why a
book which contains *' the fullness of the everlasting
Gospel'' is as silent as the grave upon a subject of
such grave importance. Why did neither Jesus nor
his disciples teach it? and why was it never performed
as an ordinance of the Gospel to follow baptism?
Echo answers, Why?
I am now about to make a statement which will
perhaps surprise even some of the teachers among
the Saints, and possibly provoke incredulity in the
minds of others; but we make it advisedly, knowing^
whereof we affirm. The statement is simply this:
Not a single instance can be found in all the Book of
Mormon, from its opening page to the closing chap-
ter, where any man ever received the Holy Spirit by
the laying on of hands. No man ever taught or prac-
ticed the doctrine. Jesus never once alluded to it.
The twelve disciples of Jesus neither taught nor prac-
ticed the laying on of hands.
As a matter of fact, it is never once mentioned by^
any of the so-called writers of the Book of Mormon,
except by Moroni, who wrote his little book about the
THE DOCTRINES AND DOGMAS OF MOBMONISM 311
year A. D. 420 (see Moroni, chap. 10, page 585),
when there was not a Nephite living, except himself,
to tell the story of the virtues and vices of a once
powerful race. Relative to this Moroni says:
" And now it came to pass that after the great and
tremendous battle at Camorah, behold the Nephites
which had escaped into the country southward were
hunted by the Lamanites until they were all destroyed;
and my father also was killed by them; and I, even I
remain alone to write the sad tale of the destruction
of my people.*' (Ibid, page 532.)
Following is the only passage in the Book of Mor-
mon that in any way relates to the laying on of hands
for the gift of the Holy Spirit. Concerning it Moroni
says:
**The words of Christ which he spake unto his
disciples [four hundred years previously. See Book
of Nephi, chap. 8, page 493] the twelve whom he had
chosen, as he laid his hands upon them. And he
called them by name, saying. Ye shall call on the
Father in my name in mighty prayer; and after that
ye have done this ye shall have power that on whom
ye shall lay your hands ye shall give the Holy Ghost;
and in my name shall ye give it: for thus do mine
apostles [referring to the apostles at Jerusalem] .
"Now Christ spake these words unto them at the
time of his first appearing; and the multitude heard
it not, but the disciples heard it; and on as many as
they laid their hands fell the Holy Ghost. '^ (B. of M.,
Moroni, chap. 2, page 574.)
The language quoted above constitutes one entire
chapter, and is the only passage in the book that
even hints at the doctrine so persistently urged by
the Saints.
312 THE DOCTRINES AND DOGMAS OF MORMONISM
Upon a careful examination of the events and
teachings referred to not one word is uttered concern-
ing the laying on of hands. As my readers, many of
them, will not have the Book of Mormon to which
they may refer, I will here give the language of the
record. It reads thus:
*' And it came to pass that when Jesus had made an
end of these sayings, he touched with his hand the
disciples whom he had chosen, one by one, even until
he had touched them all, and spake unto them as he
touched them ; and the multitude heard not the words
which he spake, therefore they did not bear record ;
but the disciples bear record that he gave them power
to give the Holy Ghost. And I will show unto you
hereafter that this record is true." (B. of M., Nephi,
2, page 493.)
Thus it will be seen that not one word is said either
by Christ or by the evangelist making the record con-
cerning the giving of the Holy Spirit by the laying on
of hands. But Nephi says, *' I will show unto yqu
hereafter that the record is true." As already shown
by the passages quoted from this writer and those
who succeeded him, the Holy Spirit was given by the
twelve, hut never in a single instance by the laying on
of hands, as the incident recorded on the following
page clearly shows:
'*Anditcame to pass that Nephi went down into
the water and was baptized. And he baptized all
whom Jesus had chosen. And it came to pass that
when they were all baptized and had come up out of
the water, the Holy Ghost did fall upon themJ'^ (Ibid,
page 494.)
Thus every passage shows that the Holy Spirit was
received through faith, repentance, confession and
THE DOCTRINES AND DOGMAS OF MOBMONISM 313
baptism, and never once by the laying on of hands.
The Book of Mormon being the witness, then, *' the
fullness of the everlasting Gospel" consists of faith,
repentance, confession and baptism, without a single
word concerning the laying on of hands, thus proving
that it is not a principle of the doctrine of Christ.
What will the Saints do about this perplexing state of
affairs? After stating that faith, repentance and bap-
tism were the principles of his doctrine, the Book of
Mormon represents Jesus to have said :
"And whoso shall declare more ov less, and estab-
lish it for my doctrine, the same cometh of evil, . .
and the gates of hell standeth open to receive svch.^^
(Page 479.)
Thus it is rendered conclusive that the Book of
Mormon not only fails to provide for the laying on of
hands as a principle of the doctrine of Christ, but by
excluding everything else under penalty of eternal
damnation, actually forbids it.
Forbidden by the Book of Mormon, which contains
the fullness of the everlasting Gospel, this after-
thought of the prophet must be regarded as an inno-
vation, unsupported alike by the Bible and the Book
of Mormon.
Not only is this true, but it is likewise a fact that
this peculiarity of Mormonism was not conceived till
sometime between May 15th, 1829, and April 6th,
1830. When Joseph and Oliver baptized one another,
upon the date first above given, which immediately
preceded their ordination by the hand of an angel, it
is specifically declared that they received the Holy
Spirit without the laying on of hands, as the follow-
ing extract, written by Joseph Smith himself, clearly
shows:
314 THE DOCTRINES AND DOGMAS OF MORMONISM
"No sooner had I baptized Oliver Cowderj^ than
the Hol}^ Ghost fell upon him, and he stood up and
prophecied many things which should shortly come to
pass. And again, as soon as I had been baptized bj
him, I also had the spirit of prophecy, when, stand-
ing up, I prophecied concerning the rise of the
church. . . . We were filled with the Holy Ghost y
and rejoiced in the God of our salvation." (Smith's
History, Vol. 1, page 36. Also TuUidge's History,,
page 44).
In like manner Samuel H. Smith, brother of the
prophet, was baptized by Oliver Cowdery, and
received the Holy Spirit without the laying on of
hands. Referring to the event Joseph sajs:
'*And he returned to his father's house greatly
glorifying and praising God, being filled with the Holy
Spirit:' (Ibid, page 37).
These incidents would amount to but little were it
not for the further fact that Joseph Smith and Oliver
Cowdery, neither of them, ever received the laying on
of hands for confirmation and the gift of the Holy
Spirit. They baptized and ordained one another,
and I have searched all available history to find the
record of their laying hands on one another to con-
firm them members of the church and give the Holy
Spirit, but I searched in vain. No such history can
be found.
Query: If Joseph and Oliver, not to mention Sam-
uel H. Smith, could, and did, receive the Holy Spirit
immediately upon being baptized, as in every case
recorded in the Book of Mormon, why may not every
other baptized believer receive it in the same way?
If the laying on of hands was not necessary in the
cases of Joseph and Oliver and Samuel, why should
THE DOCTRINES AND DOGMAS OF MOBMONISM 315
it be considered necessary in the case of others? God
is no respecter of persons.
Mormon history records not an instance of the lay-
ing on of hands to give the Holy Spirit, till the day
the church was organized in April, 1830. By this
time Joseph and Oliver had conceived the idea that
an elder, who, in Mormon parlance, *' holds the Mel-
chizedek priesthood," could officiate in this '* ordi-
nance;'' and so they first ordained one another to the
office of elder, and then proceeded to lay their hands
on those who had previously been baptized ** that
they might receive the gift of the Holy Ghost, and be
confirmed members of the Church of Christ." (Ibid,
page 77.)
Thus Joseph and Oliver received the Holy Spirit
without the laying on of hands; the Book of Mormon
converts received it without submitting to that
*' ordinance;" the Bible nowhere enjoins its observ-
ance, and hence, the laying on of hands cannot be a
'* principle of the doctrine of Christ," and necessary
to salvation.
THE RESURRECTION OF THE DEAD, AND ETERNAL
JUDGMENT.
These two principles were taught in the law and
the prophets as being in prospect — something to be
revealed in the dim, distant future: but now the
apostle wishes to assure these Hebrew Christians that
the resurrection of the dead has been demonstrated in
the resurrection of Christ, and must, therefore, be
regarded as an established /ac^ of the Gospel.
Since the sins of the entire world had been laid
upon Christ, as symbolized by laying on of both
Aaron's hands in the ceremony conferring the sins of
316 THE DOCTRINES AND DOGMAS OF MOBMONISM
all Israel upon the head of the scapegoat, it now
becomes possible for every man to enter into his rest,
through the atonement made in the sacrificial offer-
ing of Christ. Hence, every man is held accountable
for his own transgressions, and, in the eternal judg-
ment, must be ** judged according to his works."
(Rev. 20: 12, 13).
Rehitive to this doctrinal question, we have gleaned
the following facts:
1. The Hebrews had forsaken what the apostle
terms **the first principles of the oracles of God,"
the Gospel, and had returned to their former prac-
tice of the works of the law.
2. That in turning away from the rudiments of
Christianity they had laid again (as they had done
before) the foundation of repentance from dead
'works — that is, they must leave these practices; aban-
don their observances of the law, and return to the
simplicity of the Gospel.
3. That "faith towards God," to the exclusion of
Christ, "repentance from dead works," the "doc-
trine of baptisms," or " divers washings," the laying
on of hands, the resurrection of the dead and eternal
judgment as taught in the law, are all to be aban-
doned as obsolete.
4. The substance having appeared, the shadow is
no longer to be followed.
We conclude, therefore, that in leaving "the first
principles of the oracles of God," as they evidently
had done, and returning to the dead works of the
law, which the apostle then proceeds to enumerate,
they had laid again the foundation of a second
repentance from the " dead ^vorks" of the law.
What are these dead works from which these
THE DOCTRINES AND DOGMAS OF MOBMONISM 317
Hebrews were required to repent? The apostle
names them as follows:
1. *' Faith towards God" only^ as required by the
law, thus excluding Christ as an object of faith.
2. *'0f the doctrine of baptisms," — ^that is, the
" divers washings " of the law.
3. *'0f laying on of hands," one of the most spe-
cific and significant of the works of the law.
4. The *' resurrection of the dead" and '* eternal
judgment," as they were taught under the law and
the prophets.
In short, the entire Mosaic system was but a series
of types and shadows pointing to Christ; and now
that the substance had been revealed, the Hebrews
were to forsake, turn away from, all these useless, if
not actually hurtful, practices, and looking to Christ
as their only hope of salvation, and abiding stead-
fastly in *' the doctrine of Christ," they were exhorted
to "go on unto perfection."
Evidently this, and nothing more, is the doctrine
which the apostle, in his Hebrew letter, was trying to
enforce.
CHAPTER XXXII.
MORMON POLYGAMY — WAS JOSEPH SMITH ITS AUTHOR?
Mormon polygamy — ^Was Joseph Smith its author? — Became public
soon after the prophet's death — Joseph's power over his people —
An illustration— " Thou shalt give heed to all his words"—
Doctrine and Covenants accepted — Polygamy practiced before
Joseph's death — Questioned only by the Reorganized Church —
The son guards the good name of his father — Polygamy a gradual
growth — Book of Mormon condemns the doctrine— Early sus-
picions— Charged with polygamy in 1835 — Article on marriage —
Does not exclude the practice — One man one wife— One woman
but one husband — John C. Bennett — The secret wife system —
Trouble between Smith and Bennett — The Nauvoo Legion — A
sham battle.
That polygamy early became a tenet of the Mormon
Church is a fact too well established to require proof.
That it was taught and practiced in Nauvoo, Illinois,
and other places before the death of Joseph and
Hyrum Smith, in June,' 1844, is equally apparent; but
where it was first suggested, or by whom, is not so
clear. Whether justly so or not, Joseph Smith has
ever, until in recent years, been charged with being
its author.
The writer has had ample opportunity to observe
the practical workings of the system under the
auspices of two different and widely separated Mor-
nfion churches, namely, Lyman Wight, in Texas, in
1847, and James J. Strang, of Beaver Island, Mich.,
in 1854.
Lyman Wight was one of Joseph's trusted apostles.
He believed in nothing and in nobody quite as firmly
as he believed in the prophet, in whom he reposed
(318)
THE DOCTRINES AND DOGMAS OF MOBMONISM 319
the utmost confidence. While the prophet lived
*' Brother Lyman" would do nothing without his
approval, and would dare anything Joseph Smith
counseled him to undertake. The following charac-
teristic remark serves to illustrate the blind confi-
dence this apostle reposed in his leader. One one
occasion, while extolling the virtues of the prophet,
Lyman Wight said:
*'Why, brethren, I Tcnow Joseph Smith was a
prophet of God; and if he had told me to go to hell
on horseback and preach to the * spirits in prison,' I
should have started at once, believing it to be the will
of God."
This well illustrates the power which Joseph Smith
exercised over the vast majority of his followers.
Men who would not submit to the prophet's will, and
especially when that will was expressed in the form
of a revelation from God, as most of his principal
schemes were, sooner or later sought a more genial
atmosphere and withdrew from the church, as did
Oliver Cowdery, the Whitmers, the Laws, and other
prominent men of the church.
Immediately after the church was organized on
April 6, 1830, Joseph, in order to secure and retain
the absolute control of all matters pertaining to the
church, received the following revelation
** Behold, there shall be a record kept among you,
and in it thou shalt be called a seer, a translator, a
prophet, an apostle of Jesus Christ, an elder of the
church through the will of God the Father, and the
grace of our Lord Jesus Christ. Wherefore, meaning
the church, thou shalt give heed to all his words, and
commandments, which he shall give unto you, as he
receiveth them, walking in all holiness before me;
320 THE DOCTRINES AND DOGMAS OF MORMONISM
for his word ye shall receive, as if from mine own
mouth, in all patience and faith. ^"^ (Doc. and Gov.,
sec. 19, par. 1, 2, page 102.)
A few years later such of Joseph's revelations as
were considered of general importance were compiled
by a committee, of which the prophet himself was
chairman, and published in a volume known as the
book of ** Doctrine and Covenants." (See Smith's
History, vol. 1, page 578.)
In August, 1835, these revelations were received
and made binding upon the membership of the church
by the action of a "general assembly" held at Eart-
land, Ohio, as the following excerpt shows:
"The assembly being duly organized, and after
transacting certain business of the church, proceeded
to appomt a committee to arrange the items of doc-
trine of Jesus Christ, for the government of his church
of Latter Day Saints." (Ibid, page 572.)
"Afternoon. — President Cowdery arose and intro-
duced the ' Book of Doctrine and Covenants of the
Church of Latter Day Saints,' in behalf of the com-
mittee. He was followed by President Rigdon.'^
(Ibid, page 573.)
The presidents of the different Quorums, and
others, each " bore record to the truth of the book,"
declaring he knew the revelations were from God;
and finally,
" The venerable Assistant President, Thomas Gates,
then bore record of the truth of the book, and with
his five silver-headed assistants and the whole congre-
gation, accepted and acknowledged it as the doctrine
and covenants of their faith by a unanimous vote."
(Ibid, page 575. See also Doc. and Cov., page 4,
General Assembly.)
THE DOCTRINES AND DOGMAS OF MOBMONISM 321
At a semi-annual General Conference of the Reor-
ganized Church, held at Galland's Grove, Iowa, Sept.
20, 1877, similar action was had. By the actions of
these assemblies every member is bound to accept
Joseph Smith's word as the w^ord of God. To ques-
tion what he says with a "thus saith the Lord"
attached to it, is to question the word of the Lord,
and few Latter Day Saints have the moral courage to
do this. Hence the servility of the Saints to the
mandates of the prophet.
Under such circumstances it is not a matter of
astonishment that people can be led into believing
anything a prophet may declare. When a people can
bring themselves to that point where they are willing
to accept the word of a man as being equivalent to
the word of God, they have reached a condition of
mental servitude fitting them for a willing submission
to anything and ever3'thing the prophet may declare
in the name of the Lord, it matters not how wicked
or how absurd. Thus the women of Utah were will-
ing to submit to the heart-crushing sorrows and
shame which polygamy entailed, simply and only be-
cause they believed the *' revelation " (!) which
authorized the abomination came through a prophet
of God. Their higher and better natures protested
against it; their souls abhorred it; the higher and
nobler instincts of their pure womanhood cried out
against the abomination ; but, believing their eternal
salvation depended upon submission to the wicked
mandates of the soul-destroying monstrosity, they
yielded; for what sacrifice will a faithful Christian
woman not make in order to secure everlasting life?
That Joseph Smith both taught and practiced poly-
gamy was never doubted, so far as I am aware, till it
21
322 THE DOCTRINES AXD DOGMAS OF MORMONISM
was questioned by the people of the Reorganized
Church, of which Joseph Smith, son of the prophet,
is the president. If his father was in no way respons-
ible for the introduction of a practice into the church
which would stain the fair name of both his family
and the church, it is eminently proper that a devoted
son should do all in his power to repel the calumny
and place the responsibility where it rightfully be-
longs.
And, on the other hand, had Joseph Smith either
from the volftions of his own nature, or through the
over-weening influence of wicked and designing men,
been led into error and sin, it is but natural that the
son should seek, in an honorable way, to parry the
fatal blow, and let it fall as lightly as possible upon
the heads of the innocent. For doing this President
Smith will not be censured by fair-minded people,
for in doing so he is but pursuing a course which
would be adopted by almost anybody else under like
circumstances. From a long personal acquaintance
with President Smith I take great pleasure in saying I
regard him as a most excellent and sincere Christian
gentleman, and worthy of the respect and esteem of all
good people. If he believed his father to have been
the author of the infamous revelation on polygamy,
he possesses both moral courage and Christian man-
hood to denounce it in the roundest terms, and would
neither by word nor deed seek to justify even his
father, whose memor}^ he holds sacred, in the introduc-
tion of a doctrine alike soul-destroying to men and
dishonoring to God.
It matters not what the father may have done, for
his deeds the son must not be held responsible. Eat-
ing sour grapes can no longer set the children's teeth
THE DOCTRINES AND DOGMAS OF MORMONISM 323
on edge. We live in an age of progress, and of in-
dividual responsibility.
In the discussion of this question I shall endeavor
to present such facts as are in my possession, together
with my personal observations, and let the reader
judge for himself as to whether Joseph Smith, Jr.,
was the author of Mormon polygamy.
A GRADUAL GROWTH.
Mormon polygamy did not spring suddenly into
existence, as a tenet of the church, but, like many
other ideas and dogmas of the Saints, it was an after-
thought, if not an evolution. The seed from which
the pernicious weed sprang, was certainly planted
after the publication of the Book of Mormon, in which
it is most strongly denounced, as will appear from the
following:
*' Behold, David and Solomon truly had many wives
and concubines, which thing was abominable before
me, saith the Lord. . . . Wherefore, my breth-
ren, hear me, and hearken unto the word of the
Lord: for there shall not any man among you have
save it be one wife; and concubines you shall have
none: for I, the Lord God, delighteth in the chastity
of women." (B. of M., Jacob, chapter 2, page 127.)
Joseph Smith here represents his ideal Nephites as
seeking to justify themselves in the practice of
polygamy on the ground that David and Solomon had
inany wives and concubines; but the good prophet
Jacob assured them that it was an abomination in
the Lord's sight, and ever had been; and that God
w^ould not tolerate the evil. How Latter Day Saints,
while professing to believe in the divinity of the Book
of Mormon, could so soon lose sight of its teachings
324 THE DOCTRINES AND DOGMAS OF MORJfOXISM
and endorse a principle so clearly antagonistic to its
precepts, is one of the anomalies of Mormonism, and
shows that the word of a so-called inspired prophet
has a vastly greater influence over Latter Day Saints
than does the written Word of God.
At just what period this excrescence of Mormonism
appeared and became the dream of its leaders, may
never be known ; but of one thing we are quite sure,
and that is the Saints were at an early date re-
proached by their enemies, as they deemed the people
of all other churches, with ** the crime of fornication
and polygamy." What gave rise to this reproach is
very largely a matter of conjecture ; but it is probable
that something either in their teachings or their con-
duct (probably the latter) led people, who viewed
things from the outside, to believe that the lives of
their leaders were not as pure as the title, '* Latter
Day SaiJifs,^^ would lead one to suppose them to be.
This feeling was, no doubt, materially intensified by
the strong prejudices of the people generally, but
that their suspicions were wholly groundless, subse-
quent developments forbid us to believe.
A prejudice nearly as strong as that which existed
against the Saints was also fostered by other de-
nominations towards the Disciples of Christ, a denom-
ination of Christians which had its rise about the
same time, under the leadership of Alexander Camp-
bell ; 3'et these people were never reproached with the
crime of polygamy, or any other form of vice and im-
morality. Hence, we feel warranted in the belief
that had there been nothing in the conduct of the
Saints to give rise to such suspicions, no such
charges of immorality would ever have been made.
And then again, had there been no foundation in fact
THE DOCTRINES AND DOGMAS OF MOEMONISM 325
for these charges, it is altogether probable the senti-
ment would ultimately have died out, and polygamy
among the Mormons would never have become one of
the established facts of history. But since the belief
of their guilt only grew stronger with the passing
years ; and since polygamy became an acknowledged
fact in Mormon history as early as 1843, it amounts to
a very strong presumptive evidence that the charge
so early made against the Saints had its foundation in
fact. They were charged with polygamy at as early a
day as August, 1835, as may be seen from the follow-
ing article on marriage :
'* MARRIAGE."
** 1. According to the custom of all civilized na-
tions, marriage is regulated bylaws and ceremonies;
therefore we believe that all marriages in this Church
of Christ of Latter Day Saints should be solemnized
in a public meeting, or feast, prepared for that pur-
pose; and that the solemnization should be performed
by a presiding high priest, high 'priest, bishop, elder
or priest, not even prohibiting those persons who are
desirous to get married of being married by other
authority. We believe that it is not right to prohibit
members of this church from marrying out of the
church if it be their determination to do so, but such
persons will be considered weak in the faith of our
Lord and Saviour Jesus Christ.
**2. Marriage should be celebrated with prayer
and thanksgiving; and at the solemnization, the per-
sons to be married, standing together, the man on the
right, and the woman on the left, shall be addressed
by the person officiating, as he shall be directed by the
Holy Spirit; and if there be no legal objections, he
326 THE DOCTRINES AND DOGMAS OF MORMONISM
shall sa}', calling each by their names: ' You both
mutually agree to be each other's companion, husband
and wife, observing the legal rights belonging to this
condition; that is, keeping yourselves wholly for each
other, and from all others, during your lives.' And
when they have answered 'Yes,' he shall pronounce
them * husband and wife ' in the name of the Lord
Jesus Christ, and by virtue of the laws of the coun-
try and authority vested in him: * May God add his
blessings and keep you to fulfill your covenants from
henceforth and forever. Amen.'
*'3. The clerk of every church should keep a
record of all marriages solemnized in his branch.
"4. All legal contracts of marriage made before a
person is baptized into this church should be held
sacred and fulfilled. Inasmuch as this Church of
Christ has heen reproached with the crime of fornica-
tion and toisygx^iy: we declare that we believe that
one man should have one wife, and one woman but
one husband, except in case of death, when either is
at liberty to marry again. It is not right to persuade
a woman to be baptized contrary to the will of her
husband, neither is it lawful to influence her to leave
her husband. All children are bound by law to obey
their parents; and to influence them to embrace any
religious faith, or to be baptized, or to leave their
parents without their consent, is unlawful and un-
just. We believe that husbands, parents and mas-
ters who exercise control over their wives, children
and servants and prevent them from embracing the
truth, will have to answer for that sin." (Smith's
History, Vol. 1, pages 575-6. Also Doc. and Gov.,
Sec. Ill, page 329.)
This article on marriage — which I have quoted
THE DOCTRINES AND DOGMAS OF MOBMONISM 327
entire — was presented before a " General Assembly "
at Kirtland, Ohio, August 17, 1835, and by the action
of that body became one of the articles of church
government, and was ordered printed as a part of the
" Doctrine and Covenants " of the church.
This article shows that at that early day the church
had been charged with *'the crime of fornication and
polygamy." The adoption and publication of this
article on marriage was designed to serve the two-fold
purpose of refuting the charges of polygamy, and at
the same time counteract the influence of the charge
upon the public mind. Upon its face, the article,
especially that portion which includes the marriage
ceremony, seems absolutely to prohibit polygamy;
and yet, strange to say, this identical ceremony has
been employed in every polygamous marriage per-
formed in the endowment house in Salt Lake City
during the palmy days of Brigham Young, and, in
fact, by every other polygamous branch of the Mor-
mon Church.
Upon the surface there seems no possible loop-hole
to admit polygamy, but upon a careful examination it
will be seen that such is not the case. Let us exam-
ine the document a little more closely.
Why should all marriages be '* solemnized in a
public meeting," or a feast prepared for that purpose,
which is also public? Clearly it was for the purpose
of creating the impression that no secret marriages
ever had been or ever would be performed with the
approval of the church. All polygamous marriages,
up to the time of the exodus to Utah, were of neces-
sity performed in secret, in order to evade the pun-
ishment which the law of every State prescribed.
Church clerks were to make a record pf every mar-
328 THE DOCTRINES AND DOGMAS OF MORMONISM
riage performed in the manner described, but of clan-
destine marriages he could make no record, not
having legal knowledge that such marriage had been
performed.
Again, you may have obsei'ved the ingenious
phraseology of that part of the document which is
designed to convey the impression that the assembly,
as well as the entire church, was opposed to polygamy,
but which, as a matter of fact, leaves the way open for
its introduction and practice. The language I refer
to is this :
" We believe that one man shall have one wife; and
one woman hut one husband. ^^ Why use the restrict-
ive adverb in the case of the woman, and ingeniously
omit it with reference to the man? Why not em pi 03^
the same form of words in the one case as in the
other? Of the woman it is said she shall have but one
husband. Why not say of the man, he shall have
" but one ivife, except in case of death, when either is
at liberty to marry again." We repeat the question
with emphasis. Why not restrict the man to one wife
in the same manner that the woman is restricted to
one husband? The reason seems obvious.
As we have already stated, polygamy was a plant
whose seed was rather slow to germinate, but which
soon sprang into vigorous life when once its head was
above ground. As early as October, 1842, the exist-
ence of what was called the *' secret wife system,"
was made public at Nauvoo, 111., through the apos-
tasy of Gen. John C. Bennett, who was about that
time expelled from the church. General Bennett was
a man of prominence in the church, and a personal
friend of Joseph Smith's up to within a short time
before the trouble originated which separated them.
THE DOCTRINES AND DOGMAS OF MOBMONISM 329
Just what caused the difficulty I have never been able
to learn, but that it was of a very grave character
may be seen from the history of those times.
The "Nauvoo Legion," of which Joseph Smith was
the General-in-Chief, was said to be the finest mili-
tary organization in the State of Illinois. On the
9th of May, 1842, the Legion was on parade, and was
reviewed by ''Lieutenant-General Joseph Smith,
who commanded through the day." There were
present at this grand review of the Legion a number
of prominent men, among whom were Judge Stephen
A. Douglas, of Illinois, and James Arlington Bennett,
of the JVew York Herald. *' In the afternoon the
Legion was separated into cohorts, and fought an
animated sham battle," during which General John
C. Bennett commanded. Concerning the incident
that occurred on this occasion, Tullidge, Joseph's
historian, says:
" But a somewhat startling view is also brought to
light in the significant fact that Gen. John C. Ben-
nett repeatedly requested the Prophet to take part in
the sham battle, urging him in one instance to com-
mand the first cohort in person, without his staff."
(Tullidge's History, page 394.)
The interpretation which the prophet put upon the
conduct of Gen. Bennett, is shown by his own words,
as follows :
**If General Bennett's true feelings towards me
are not made manifest to the world in a very short
time, then it may be possible that the gentle breath-
ings of that Spirit, which whispered me on parade
that there was mischief concealed in that sham bat-
tle, were false. A short time will determine the
point. Let John C. Bennett answer at the day of
330 THE DOCTRINES AND DOGMAS OF MOBMOXISM
judgment: Why did you request me to command one-
of the cohorts, and also to take my position without
my staff during the sham battle on the 7th of May^
1842, where my life might have been the forfeit, and
no man have known who did the deed?'* (Ibid, page
395.)
CHAPTER XXXIII.
SIDE-LIGHTS.
Side-lights — A. H. Smith on polygamy — Those certificates — Dr. Ben-
nett's apostasy — He divulges the secret wife system — Joseph
denies — Hyrum Brown cut off from the church — Hyrum Smith
denies— Denials examined— Priestliood and polygamy— Testimony
of William Marks— Joseph Smith knew polygamy existed — A thus
saith the Lord would have stopped it — Joseph alone responsible.
The following historic facts throw a strong side-
light upon the trouble between Joseph Smith and
General Bennett. In a tract against polygamy, by
Alexander H. Smith, an apostle of the Reorganized
Church, the writer quotes from the Times and
Seasons, the official organ of the church of which his
father, Joseph Smith, was at the time editor, to
show that polygamy was not a tenet of the church at
the time of the prophet's death.
One of the objects in making the quotations is
stated by Mr. Smith as follows:
** To rebut some affidavits of some who have sworn
that a different marriage ceremony [from that given
in the article on Marriage, already quoted] was known
and practiced as early as 1840." (Polygamy, Was it
an Original Tenet of the Church? by A. H. Smith,
page 5).
But the documents quoted, so far from proving
what he undertakes to establish, only serve to con-
firm the rumors which had been currently circulated
for several years concerning the secret existence of
(331)
332 THE DOCTRINES AND DOGMAS OF MOBMONJSM
polygamy, which will abundantly appear as we pro-
ceed.
Commenting upon the editorial, Mr. Smith says:
'* The note of the editor (Joseph Smith) reads
thus :
*' 'We have given the above rule of marriage as the
only one practiced in the church, to show that Dr. J.
C Bennett's secret wife system is a matter of his own
manufacture ; and further, to disabuse the public ear,
and to show that the said Bennett and his misan-
thropic friend, Origen Bachelor, are perpetrating a
foul and infamous slander upon an innocent people,
and need but be known to be hated and despised.*
" In support of this position we present the follow-
ing certificates.
*' 'We, the undersigned, members of the Church of
Jesus Christ of Latter Day Saints, and residents of
the city of Nauvoo, persons of families, do hereby
certify and declare that we know of no other rule or
system of marriage than the one published from the
Book of Doctrine and Covenants, and we give this
certificate to show that Dr. John C. Bennett's secret
wije system is a creature of his own make, as we know
of no such society in this place, nor never did.
S. Bennett. N. K. Whitney.
George Miller. Albert Perry.
Alpheus Cutler. Elias Higbee.
Reynolds Cahoon. John Taylor.
Wilson Law. E. Robinson.
Wilford Woodruff. Aaron Johnson.'
** I also give the following:
" We, the undersigned, members of the Ladies'
Relief Society, and married females, do certify and
declare, that we know of no system of marriage
THE DOCTRINES AND DOGMAS OF MORMONISM 333
being practiced in the Church of Jesus Christ of Lat-
ter Daj^ Saints, save the one contained in the Book of
Doctrine and Covenants; and we give this certificate
to the public, to show that J. C. Bennett's secret wife
system is a disclosure of his own make.
Emma Smith, President.
Elizabeth Ann Whitney, Counselor.
Sarah M. Cleveland, Counselor.
Eliza R. Snow, Secretary.
Mary C. Miller. Catherine Petty.
Lois Cutler. Sarah Higbee.
Thyrsa Cahoon. Phebe Woodruff.
Ann Hunter. Leonora Taylor.
Jane Law. Sarah Hillman.
Sophia R. Marks. Rosannah Marks.
Polly Z. Johnson. Angeline Robinson.
Abigail Works." — (Ibid, pages 5 and 6, as quoted
from Times and Seasons^ Vol. 3, page 939, for Oct. 1,
1842.)
From the foregoing it will be seen that General
Bennett, having left the church, was the first to make
a "disclosure" of the "secret wife system," which
is said to have existed since 1840. The statement of
Dr. John C. Bennett, and others, was made under
oath, and sets forth the fact that a " society " existed
at Nauvoo, in which this " secret wife system" was
practiced by the church leaders.
To counteract the effect produced upon the public
mind by these affidavits, Joseph Smith published the
entire article on marriage in the Times and Seasons,
the official organ of the church, together with the
certificates of twelve men and nineteen women. This
array of witnesses would, under proper conditions, be
quite sufficient to impeach Gen. John C. Bennett, et
334 TEE DOCTRINES AND DOGMAS OF MOBMONISM
al, but which, under the circumstances, is of no legal
value whatever. Three serious objections to the tes-
timony of these witnesses maybe urged, as follows:
1. The witnesses were not under oath when they
made their statements, and they were not sworn to
afterwards, and hence are incompetent to impeach
witnesses who have made a statement of alleged facts
under oath.
2. Neither set of witnesses have shown themselves
competent to testify upon the questions in issue.
3. The witnesses do not contradict the material
facts set forth in the allegation of the affiants.
To render a witness competent to testify in a given
case, lit must appear that the witness knows something
pertinent to the issue. An absence of knowledge
upon the question in controversy does not, and in the
very nature of the case cannot, render a witness com-
petent to testify. The witnesses whose testimony is
given above simply content themselves by certifying,
1. That they " know of no other rule or system of
marriage than that contained in the Book of Doctrine
and Covenants," but they do not assert that they are
in position to know, and that another rule or system
does not exist.
2. They do not certify and declare that no
such.** system " as that sworn to by Gen. Bennett
and others did not at the time exist; but content
themselves by saying, '* we know of no such rule,"
and that ** Dr. John C. Bennett's secret wife system
is a disclosure of his own make," and that ** we know
of no such society in this place."
While these witnesses all agree that *' Dr. Bennett's
secret wife system " was a creature *' of his own
make," not one of them denies that he made it. It
THE DOCTRINES AND DOGMAS OF MOBMONISM 335
matters but little whether the "system" was origin-
ated by General John C Bennett, or *' Lieuteuant-
General Joseph Smith.". That it existed is a fact
established by the concurrent testimony of thirty-one
leading men and women of the Mormon Church.
You will doubtless have observed that Joseph
Smith, in the editorial quoted above, charges the sys-
tem up to Gen. Bennett, saying that ** Dr. J. C. Ben-
nett's secret wife system is a matter of his own man-
ufacture;" but many of these same witnesses, both
men and women, have since declared that Gen. Jo-
seph Smith was himself the author of the " system,"
which was afterwards known as the ** spiritual wife
system," or ** celestial marriage," but in plain Eng-
lish, polygamy.
Several of the men whose names appear in the list
of witnesses became noted advocates of polygamy.
George Miller, also a general in the Nauvoo Legion,
and the second man on the list, was a polygamist with
tivo wives, when first I knew him in 1847, but ^ve
years after his testimony was made public, and only
/7^ree years after the death of the prophet; and Wil-
ford Woodruff, N. K. Whitney and John Taylor — and
possibly others of less note — all became advocates of
polygamy, and declare that Joseph received the ** rev-
elation " on "celestial marriage," only nine months
later.
Of the women who testified. Miss Eliza R. Snow,
the poetess of the church, in later years made affida-
vit that she had been Joseph's ** spiritual wife," but
whose statement I have been unable to obtain, but
the sworn statements of two of the witnesses, namely,
Ebenezer Robinson and his wife Angeline, will be
given later.
336 THE DOCTRINES AND DOGMAS OF MORMONISM
I will now take up other matters presented by
Apostle A. H. Smith, in his effort to prove that
polygamy was not in any manner sanctioned by the
prophet and patriarch up to within a few months of
their death. It is but fair that I should state that
President Joseph Smith and his two brothers, Alex-
ander and David, the only living sons of the prophet,
have, each in a well-written tract, placed themselves
on record as being strongly opposed to polygamy, and
stoutly maintain that their father was not, as has
been charged, ** the putative father of ' polygamy.' '*
That the seeds of polygamy had, like the thistle-
down, spread far into adjacent territory, as early as
February, 1842 (only four months after John C.
Bennett's disclosures) may be seen from the fol-
lowing :
** NOTICE.
" As we have been credibly informed that an elder
of the Church of Jesus Christ of Latter Day Saints,
by the name of Hyrum Brown, has been preaching
polygamy and other false and corrupt doctrines in the
county of Lapeer, State of Michigan, this is to
notify him and the church in general, that he has
been cut off from the church for his iniquity ; and he
is further notified to appear at the special conference
on the 6th of April next, to make answer to these
charges. Signed, Joseph Smith and Hyrum Smith,
presidents of said church." {Times and Seasons^ Vol.
5, page 423, as quoted by A. H. Smith, in his tract on
polygamy, page 6.)
While it is true that Joseph and Hyrum Smith in
this public manner denounce '* polygamy and other
false and corrupt doctrines," and summarily deal with
THE DOCTRINES AND DOGMAS OF MOBMONISM 337
Elder Brown for preaching it, yet it remains a fact
that the doctrine was taught by an authorized repre-
sentative of the church, which fairly raises the pre-
sumption that the said elder believed he had the right
to teach the ** secret wife system." The trouble was
that Elder Brown preached it to the wrong party, and
was reported to headquarters, and as a matter of
course something had to be done to appease the wrath
of an offended public.
The ** secret wife system," or polygamy, could not
be openly taught and practiced in the States, for the
reason that the laws of the several States were
specifically opposed to every form of bigamy, and
would punish the offender with imprisonment in the
penitentiary. If Joseph Smith was a party to what he
calls *' J. C. Bennett's secret wife system," the only
possible way he could escape public censure was to
publicly condemn it, just as he did. But if he had no
part nor lot in the matter, then it seems quite reason-
able to conclude that no subsequent act or circum-
stance could have been coerced into even a seeming
support of the theory of complicity in the nefarious
transaction. Not only would he have denounced the
abomination, but every subsequent act of his life
would have given it the lie, and no friend of his, or
of the cause for which he stood, would ever have
been found to besmirch his name, or that of the
church, by declaring him to be the author of a revela-
tion enjoining its practice. But all the facts and cir-
cumstances immediately connected with the affair
conspire to show that the prophet in some way lent
his sanction to the evil, as we shall see a iittle later,
all public denials to the contrary notwithstanding.
Alexander makes another quotation from the
22
338 THE DOCTRINES AND DOGMAS OF MORMOXISM
church organ to prove that Joseph and Hyrum were
not parties to the "secret wife system," as follows:
" Nauvoo, March 8, IS'U.
** To the brethren of the .Church of Jesus Christ of
Latter Day Saints, living on China Creek, in Han-
cock County, Greeting: Whereas, Brother Richard
Hewitt has call on me to-day to know my views con-
cerning some doctrines that are preached in your
place, and states to me that some of your elders say
that a man having a certain priesthood may have as
many wives as he pleases, and that that doctrine is
taught here, I say unto you that that man teaches
false doctrine, for there is no such doctrine taught
here, neither is there any such thing practiced here.
Any man that is found teaching, privately or public-
ly, any such doctrine is culpable, and will stand a
chance to be brought before the high council, and
lose his license and membership also ; therefore, he
had better beware what he is about.
** Hyriim Smith.*'
{Times and Seasons, Yol. 5, page 474. Also quoted
by A. H. Smith, pages 6 and 7.)
In the above quotation I have italicized some of the
words, in order to invite the reader's special atten-
tion to their import. The people of the Reorganized
Church regard this as an unreserved denial by Hyrum
Smith that the doctrine of polygamy was either
taught or practiced in Nauvoo at that time.
That the doctrine in Hyrum Smith's mind at the
time he wrote is most positively denied by him, as
being taught in Nauvoo, is certainly true; and it is
also a fact that he does not say polygamy, or *' spirit-
ual marriage" is not taught or practiced there. He
says with emphasis, **?zo such doctrine is taught
THE DOCTRINES AND DOGMAS OF MOBMONISM 339
here." No such doctrine as what? Polygamy? Not
a word of the kind! The doctrine Hyrum Smith
referred to, and which he so vehemently denounced,
is this : that a man holding a certain priesthood, may
have as many wives as he pleases. That doctrine
was denied; and that doctrine was not taught in
Nauvoo. This could be strictly true, and yet polyg-
amy may flourish as the green bay tree. As a matter
of fact, such a doctrine was probably never taught in
Nauvoo, nor yet in Salt Lake City, by Brigham
Young, or on Beaver Island, by James J. Strang.
Priesthood was never taken into consideration. The
number of a man's wives was never limited to the
grade of his priesthood. This, and nothing more, is
what Hyrum Smith denied.
Hence, the patriarch's statement can never be tor-
tured into a denial of polygamy. It is exactly what
it was intended to be when penned by the writer,
namely, an ingenious evasion of the truth, as it was
known to exist at that very moment, as I shall here-
after show.
Notwithstanding all the so-called denials of the
existence of po]ygamy in the Mormon Church, the
doctrine continued to spread until the time of the
prophet's death.
Only three months after Hyrum Smith published
his *' denial" that polygamy was either taught or
practiced at Nauvoo, Joseph had an interview with
President William Marks, in which he admitted that
polygamy was practiced, and that it would eventually
prove the overthrow of the church, unless it was
speedily put down. Following is a certified copy of
Elder Mark's statement as copied from the files of
The Saint'^s Herald, Lamoni, Iowa, but through an
340 THE DOCTRINES AND DOGMAS OF MORMONISM
inadvertancy of the writer, the volume and number
were not given, but this is immaterial. Following is
Secretary Stebbin's letter:
" Lamoni, Iowa, July 5, 1895.
"Bro. D. H. Bays, Hastings, Mich: I regret the
delay in writing to you, but have been busy and have
not written as early as I intended to do. The follow-
ing is a copy of the writing of Elder William Marks
that you ask for:
" 'OPPOSITION TO POLYGAMY BY THE PROPHET JOSEPH.
" ' About the first of June, 1884, situated as I was
at that time, being the Presiding Elder of the stake at
Nauvoo, and, by appointment, the presiding officer of
the High Council, I had a very good opportunity to
know the affairs of the church, and my convictions at
that time were that the church, in a great measure,
had departed from the pure principles and doctrine
of Jesus Christ. I felt much troubled in mind about
the condition of the church. I prayed earnestly to
my Heavenly Father to show me something in regard
to it, when I was wrapt in vision and it was shown
me by the Spirit that the top or branches had over-
come the root in sin and wickedness^ and that the
only way to cleanse and purify it was to disorganize
it, and in due time the Lord would reorganize it
again. There were many other things suggested to
my mind, but the lapse of time has erased them from
my memory.
*' *A few days after this occurrence I met with Bro.
Joseph. He said that he wanted to converse with me
on the affairs of the church, and we retired by our-
selves. I will give his words verbatim, for they were
indelibly stamped upon my mind. He said that he
THE DOCTRINES AND DOGMAS OF MOBMONISM 341
had desired for a long time to talk with me on the
subject of polygamy. He said it would eventually
prove the overthrow of the church, and we should be
obliged to leave the United States, unless it could
speedily be put down. He was satisfied that it was
a cursed doctrine, and there must be every exertion
made to put it down. He said that he would go
before the congregation and proclaim against it, and
I must go to the High Council, and he would prefer
charges against those in transgression, and I must
sever them from the church unless they made ample
satisfaction. There was much more said, but this
was the substance.
*' 'The mob commenced to gather about Carthage a
few days after, therefore nothing was done concerning
it. After the prophet's death I made mention of this
conversation to several, hoping and believing that it
would have a good effect; but, to my great disap-
pointment, it was soon rumored about that Bro.
Marks was about to apostatize, and that all he said
about the conversation with the prophet was a tissue
of lies.
*' 'From that time I was satisfied that the church
would be disorganized, and the death of the prophet
and patriarch tended to confirm me in that opinion.
From that time I was looking for a reorganization of
the church and kingdom of God. I am thankful that
I have lived to again behold the day when the basis
of the church is the revelations of Jesus Christ,
which is the only sure foundation to build upon. I
feel to invite all my brethren to become identified
with us, for the Lord is truly in our midst.'
"Dated Shabbona, DeKalb County, Illinois, Oct.
23, 1850, and signed, William Marks.
342 THE DOCTRINES AND DOGMAS OF MORMONISM
*' If you receive this all right, please inform me by
return mail. Your friend and well-wisher,
*'H. A. Stebbins,
" Secretary of the Reorganized Church.'*
Believing it to be of some historic importance I
have given Elder Stebbins' letter in full.
From this communication of Elder Marks we glean
the following facts.
1. That about June 1, 1844, only about three weeks
before the death of Joseph and Hyrum Smith, polyg-
amy, or the '* secret wife system," (divulged two years
previously by Dr. John C. Bennett) had taken such
deep root in the Mormon Church that the prophet
himself became alarmed, lest they should be driven
from the United States in consequence of it.
2. That the spirit of the doctrine had so permeated
the entire church as to cause it to depart from the
pure principles of the doctrine of Christ.
3. That the top had overcome the root *' in sin and
wickedness." That is to say, the leaders, through
their licentious indulgences had corrupted and over-
powered the membership of the church.
4. That it had reached such immense proportions
as to render secrecy longer impossible.
5. That the leaders were all so imbued with the
spirit of polygamy that the statement of Elder Marks
concerning the prophet's mode of procedure, had he
lived, was denounced as " a tissue of lies."
In view of these facts it is simply impossible that
this monster of iniquity could have developed to such
gigantic proportions under the very eyes of Joseph
Smith, wholly unobserved by him. It requires a re-
markable degree of credulity to believe that a man of
TRE DOCTRINES AND DOGMAS OF MOBMONISM 343
the prophet's native mental astuteness was blind to
the facts as they were known to exist. It is equally
incredible that an evil of this character could have
grown up without at least the tacit approval of the
prophet, for the reason that his word was at that
time, and ever had been, both law and Gospel to the
entire people, leaders and all.
They had long since bound themselves, as we have
already seen, to " give heed unto all his words, . . .
for his words ye shall receive, as if from mine [the
Lord's] own mouth." Hence, a *'thus saith the
Lord" from the prophet would have put an eternal
quietus on the question of polygamy. But it never
came; and so Joseph Smith, and Joseph Smith only,
must be held responsible for the prevalence of the
most abominable system that ever cursed and de-
graded a free people.
Instead of getting a "revelation" absolutely and
peremptorily prohibiting polygamy, and thus lay the
foundation of a pure society, he received one enjoin-
ing a practice under the penalty of eternal damnation,
which served to drag the people of his church down
to a moral level far below that of the heathen
nations of the earth. In the following chapter we
give the document in its entirety, although somewhat
lengthy, that the reader may be able to judge of its
merits and origin.
CHAPTER XXXIV.
REVELATION ON CELESTIAL MARRIAGE, GIVEN TO JOSEPH
SMITH, NAUVOO, JULY 12, 1843.
Revelation on celestial marriage— Joseph Smith its author— A house
of order — If any man marry him a wife— For time and all eter-
nity— Passing the angels and the gods — Then shall they be gods —
All manner of sins and blasphemies shall be forgiven — Shedding
innocent blood the unpardonable sin — Abraham's wives — Sarah
and Hager — Isaac and Jacob — David and Solomon — Sealed on
earth and sealed in heaven — Emma Smith — Must accept the
celestial law or be destroyed — If a man espouse a virgin— If he es-
pouse anotlier he is justified— If he have ten virgins given him—
The original wife — She must procure other wives for her lord, or
be destroyed — Will reveal more hereafter — Mrs. Stenhouse —
Celestial law, indeed ! — Joseph must have written it.
1. Verily, thus saith the Lord unto you, my ser-
vant Joseph, that inasmuch as you have enquired of
my hand, to know and understand wherein I, the
Lord,' justified Abraham, Isaac and Jacob; as also
Moses, David and Solomon, my servants, as touching
the principle and doctrine of their having many wives
and concubines: Behold! and lo, I am the Lord thy
God, and will answer thee as touching this matter:
Therefore, prepare thy heart to receive and obey the
instructions which lam about to give unto you; for
all those who have this law revealed unto them must
obey the same ; for behold ! I reveal unto you a new
and an everlasting covenant; and if ye abide not in
that covenant, then are ye damned ; for no one can
reject this covenant, and be permitted to enter into
my glory; for all who will have a blessing at my
(344)
THE DOCTRINES AND DOGMAS OF MOBMONISM 345
hands shall abide the law which was appointed for
that blessing, and the conditions thereof, as was in-
stituted from before the foundation of the world; and
-as pertaining to the new and everlasting covenant it
was instituted for the fullness of my glory; and he
that receiveth a fullness thereof, must and shall abide
the law, or ho shall be damned, saith the Lord God.
2. And verily 1 say unto you, that the conditions
of this law are these: All covenants, contracts, bonds,
obligations, oaths, vows, performances, connections,
associations or expectations that are not made and
entered into, and sealed by the Holy Spirit of prom-
ise, of him who is anointed, both as well for time and
for all eternity, and that too most holy by revelation
and commandment, through the medium of mine
anointed whom 1 have appointed on the earth to hold
this power, (and I have appointed unto my servant
Joseph to hold this power in the last days, and there
is never but one on the earth at a time on whom this
power and the keys of this priesthood are conferred)
are of no efficacy, virtue or force in and after the
resurrection from the dead ; for all contracts that are
not made unto this end, have an end when men are
dead.
3. Behold! mine house is a house of order, saith
the Lord God, and not a house of confusion. Will
I accept of an offering, saith the Lord, that is not
made in my name? Or, will I receive at your hands
that which I have not appointed? And will I ap-
point unto you, saith the Lord, except it be by law,
even as I and my Father ordained unto you before
the world was? I am the Lord thy God, and I give
unto you this commandment, that no man shall come
unto the Father but me, or by my word which
346 THE DOCTRINES AND DOGMAS OF MORMONISM
is my law, saith the Lord; and every thing that^
is in the world, whether it be ordained of men>
by thrones, or principalities, or powers, or things-
of name, whatever they may be, that are not by
me or by my word, saith the Lord, shall be thrown
down and shall not stand after men are dead, neither
in nor after the resurrection, saith the Lord your
God; for whatsoever things remaineth are by me; and
whatsoever things are not by me shall be shaken and
destroyed.
4. Therefore, if any man marry him a wife in the
world, and he marry her not by me, nor by my word;
and he covenant with her so long as he is in the
world, and she with him, their covenant and mar-
riage is not of force when they are dead and when
they are out of the world; therefore, they are not
bound by any law when they are out of the world ;
therefore, when they are out of the world they
neither marry nor are given in marriage, but are ap-
pointed angels in heaven, which angels are minister-
ing servants, to minister for those who are worthy of
a far more and an exceeding, and an eternal weight of
glory; for these angels did not abide my law, there-
fore they cannot be enlarged, but remain separately
and singly, without exaltation in their saved condi-
tion, to |all eternity, and from henceforth are not
gods, but are angels of God forever and ever.
5. And again, verily I say unto you, if a man
marry a wife, and make a covenant with her for time
and for all eternity, if that covenant is not by me, or
by my word, which is my law, and is not sealed by
the Holy Spirit of promise, through him whom I
have anointed and appointed unto this power, then it
is not valid, neither of course when they are out of
THE DOCTRINES AND DOGMAS OF MOBMONISM 347
the world, because they are not joined by me, saith
the Lord, neither by my word; when they are out of
the world, it cannot be received there, because the
angels and the gods are appointed there, by whom
they cannot pass; they cannot, therefore, inherit my
glory, for my house is a house of order, saith the
Lord God.
6. And again, verily I say unto you, if a man
marry a wife by my word, which is my law, and by
the new and everlasting covenant, and it is sealed
unto them by the Holy Spirit of promise, by him who
is anointed, unto whom I have appointed this power,
and the keys of this priesthood; and it shall be said
unto them, ye shall come forth in the first resurrec-
tion; and if it be after the first resurrection, in the
next resurrection; and shall inherit thrones, king-
doms, principalities, and powers, dominions, all
heights and depths — then shall it be written in the
Lamb's Book of Life, that he shall commit no mur-
der whereby to shed innocent blood, and if ye abide
in my covenant, and commit no murder whereby to
shed innocent blood, it shall be done into them in all
things whatsoever my servant hath put upon them, in
time, and through all eternity, and shall be of full
force when they are out of the world; and they shall
pass by the angels, and the Gods, which are set there,
to their exaltation and glory, in all things, as hath
been sealed upon their heads, which glory shall be a
fullness and a continuation of the seeds forever and
ever.
7. Then shall they be Gods, because they have no
end; therefore shall they be from everlasting to ever-
lasting, because they continue; then shall they be
above all, because all things are subject unto them.
348 THE DOCTRINES AND DOGMAS OF MOBMONISM
Then shall they be Gods, because they have all power,
and the angels are subject unto them.
8. Verily, verily, I say unto you, except ye abide
my law, ye cannot attain to this glory; for strait is
the gate and narrow the way that leadeth unto the
exaltation and continuation of the lives, and few
there be that find it, because ye receive me not in
the world, neither do ye know me. But if ye receive
me in the world, then shall ye know me, and shall
receive your exaltation, that where I am, ye shall be
also. This is eternal lives, to know the only wise and
true God and Jesus Christ whom he hath sent. I
am He. Receive ye, therefore, my law. Broad is
the gate, and wide is the way that leadeth to the
death; and many there are that go in thereat;
because they receive me not, neither do they abide in
my law.
9. Verily, verily, I say unto you, if a man marry a
wife according to my word, and they are sealed by the
Holy Spirit of promise, according to mine appoint-
ment, and he or she shall commit any sin or trans-
gression of the new and everlasting covenant what-
ever, and all manner of blasphemies, and if they com-
mit no murder, wherein they shed innocent blood —
yet they shall come forth in the first resurrection, and
enter into their exaltation; but they shall be
destroj'cd in the flesh, and shall be delivered unto the
buffetings of Satan unto the day of redemption, saith
the Lord God.
10. The blasphemy against the Holy Ghost, which
shall not be forgiven in the world, nor out of the
wo rid, is in that ye commit murder, wherein ye shed
innocent blood, and assent unto my death, after ye
have received my new and everlasting covenant, saith
TRE DOCTRINES AND DOGMAS OF MOBMONISM 34d
the Lord God; and he that abideth not this law, can
in no wise enter into my glory, but shall be damned,
saith the Lord.
11. I am the Lord thy God, and will give unto
thee the law of my Holy Priesthood, as was ordained
by me and my Father, before the world was. Abra-
ham received all things, whatsoever he received, by
revelation and commandment, by my word, saith the
Lord, and hath entered into his exaltation, and sitteth
upon his throne.
12. Abraham received promise concerning his
seed, and of the fruit of his loins — from whose loins
ye are, namely, my servant Joseph — which were to
continue so long as they were in the world ; and as
touching Abraham and his seed, out of the world they
should continue; both in the world and out of the
world should they continue as innumerable as the
stars; or, if ye were to count the sand upon the sea
shore, ye could not number them. This promise is
yours, also, because ye are of Abraham, and the
promise was made unto Abraham; and by this law
are the continuation of the works of my Futher,
wherein he glorifieth himself. Go ye, therefore, and
do the works of Abraham ; enter ye into my law, and
ye shall be saved. But if ye enter not into my law,
ye cannot receive the promise of my Father, which
he made unto Abraham.
13. God commanded Abraham, and Sarah gave
Hager to Abraham to wife. And why did she do it?
Because this was the law, and from Hager sprang
many people. This, therefore, was fulfilling, among
other things, the promise. Was Abraham, therefore,
under condemnation? Verily I say unto you, Nay;
for I, the Lord, commanded it. Abraham was com-
350 THE DOCTRINES AND DOGMAS OF MORMONISM
manded to offer his son Isaac; nevertheless, it is
written. Thou shalt not kill. Abraham, however, did
not refuse, and it was accounted unto him for right-
eousness.
14. Abraham received concubines, and they bare
him children, and it was accounted unto him for
righteousness, because they were given unto him, and
he abode in my law, as Isaac also, and Jacob did none
other things than that which they were commanded;
and because they did none other things than that
which they were commanded, they have entered into
their exaltation, according to the promise, and sit
upon thrones, and are not angels, but are Gods.
David also received many wives and concubines, as
also Solomon and Moses my servants; as also many
others of my servants, from the beginning of creation
until this time; and in nothing did they sin, save in
those things which they received not of me.
15. David's wives and concubines were given unto
him, of me, by the hand of Nathan, my servant, and
others of the Prophets who had the keys of this
power; and in none of these things did he sin against
me, save in the case of Uriah and his wife; and,
therefore, he hath fallen from his exaltgition, and
received his portion; and he shall not inherit them
out of the world ; for I gave them unto another, saith
tho Lord.
16. I am the Lord thy God, and I gave unto thee,
my servant Joseph, an appointment; and restore all
things; ask what ye will, and it shall be given unto
you according to my word : and as ye have asked con-
cerning adultery — verily, verily, I say unto you, if a
man receive a wife in the new and everlasting cove-
nant, and if she be with another man, and I have not
TRE DOCTRINES AND DOGMAS OF MOBMONISM 351
appointed unto her by the holy anointing, she hath
<;omniitted adultery, and shall be destroyed. If she be
not in the new and everlasting covenant, and she be
with another man, she has committed adultery; and if
her husband be with another woman, and he was under
a vow, he hath broken his vow, and hath committed
adultery, and if she hath not committed adultery, but
is innocent, and hath not broken her vow, and she
knoweth it, and 1 reveal it unto you, my servant
Joseph, then shall you have power, by the power of
my Holy Priesthood, to take her, and give her unto
him that hath not committed adultery, but hath been
faithful; for he shall be made ruler over many; for I
have conferred upon you the keys and power of the
Priesthood, wherein I restore all things, and make
known unto you all things in due time.
17. And verily, verily, I say unto you, that what-
soever you seal on earth, shall be sealed in heaven;
and whatsoever you bind on earth, in my name, and
by my word, saith the Lord, it shall be eternally
bound in the heavens; and whosesoever sins you remit
on earth, shall be remitted eternally in the heavens;
and whosesoever sins you retain on earth, shall be re-
tained in heaven.
18. And again, verily I say, whomsoever you bless,
I will bless, and whomsoever you curse, I will curse,
saith the Lord; for I, the Lord, am thy God.
19. And again, verily I say into you, my servant
Joseph, that whatsoever you give on earth, and to
whomsoever you give any one on earth, by my word,
and according to my law, it shall be visited with bless-
ings, and not cursings, and with my power, saith the
Lord, and shall be without condemnation on earth,
and in heaven ; for I am the Lord thy God, and will
352 THE DOCTBINES AXD DOGMAS OF MORMONISM
be with thee even unto the end of the world, and
through alleternitj^; for verily, I seal upon you your
exaltation, and prepare a throne for you in the king-
dom of my Father, with Abraham your father. Be-
hold, I have seen your sacrifices, and will forgive all
your sins ; I have seen your sacrifices, in obedience to
that which I have told you; go, therefore, and I make
a way for your escape, as I accepted the offering of
Abraham, of his son Isaac.
20. Verily I say unto you, a commandment I give
unto mine handmaid, Emma Smith, your wife, whom
I have given unto you, that she stay herself, and par-
take not of that which I commanded you to offer
unto her; for I did it, saith the Lord, to prove you
all, as I did Abraham; and that I might require an
offering at your hand, by covenant and sacrifice: and
let mine handmaid, Emma Smith, receive all those
that have been given unto my servant, Joseph, and
who are virtuous and pure before me; and those who
are not pure, and have said they were pure, shall be
destroyed, saith the Lord God; for I am the Lord thy
God, and ye shall obey my voice; and I give unto my
servant Joseph, that he shall be made ruler over
many things, for he hath been faithful over a few
things, and from henceforth I will strengthen him.
21. And I command my handmaid, Emma Smith,
to abide and cleave unto my servant Joseph, and to
none else. But if she will not abide this command-
ment, she shall be destroyed, saith the Lord; for I
am the Lord thy God, and will destroy her, if she
abide not in my law; but if she will not abide this
commandment, then shall my servant Joseph do all
things for her, even as he hath said; and I will bless
him and multiply him, and give unto him an hundred
THE DOCTRINES AND DOGMAS OF MOBMONISM 353
fold in this world, of fathers and mothers, brothers
and sisters, houses and lands, wives and children, and
crowns of eternal lives in the eternal worlds. And
again, verily I say, let mine handmaid forgive my ser-
vant Joseph his trespasses ; and then shall she be for-
given her trespasses, wherein she hath trespassed
against me ; and I, the Lord thy God will bless her,
and multiply her, and make her heart to rejoice.
22. And again, I say, let not my servant put his
property out of his hands, lest an enemy come and
destroy him, for Satan seeketh to destroy; for I am
the Lord thy God, and he is my servant; and behold I
and lo, I am with him, as I was with Abraham, thy
father, even unto his exaltation and glory.
23. Now, as touching the law of the priesthood,
there are many things pertaining thereunto. Verily,
if a man be called of my Father, as was Aaron, by
mine own voice, and by the voice of him that sent
me : and I have endowed him with the keys of the
power of this Priesthood, if he do anything in my
name, and according to my law, and by my word, he
will not commit sin, and I will justify him. Let no
one, therefore, set on my servant Joseph ; for I will
justify him; for he shall do the sacrifice which I
require at his hands, for his transgressions, saith the
Lord your God.
24. And again, as pertaining to the law of the
Priesthood: If any man espouse a virgin, and desire
to espouse another, and the first give her consent;
and he espouse the second, and they are virgins, and
have vowed to no other man, then he is justified; he
cannot commit adultery, for they are given unto him;
for he cannot commit adultery with that that belong-
eth unto him and to no one else; and if he have ten
23
354 THE DOCTRINES AND DOGMAS OF MORMONISM
virgins given unto him by this law, he cannot commit
adultery, for they belong to him, and they are given
unto him, therefore he is justified. But if one or
either of the ten virgins, after she is espoused, shall
be with another man, she has committed adultery,
and shall be destroyed; for they are given unto him
to multiply and replenish the earth, according to my
commandment, and to fulfill the promise which was
given by my Father before the foundation of the
world; and for their exaltation in the eternal worlds,
that they may bear the souls of men; for herein is
the work of my Father continued, that he may be
glorified.
25. And again, verily, verily I say unto you, if any
man have a wife who holds the keys of this power,
and he teaches unto her the law of my priesthood as
pertaining to these things, then shall she believe, and
administer unto him, or she shall be destroyed, saith
the Lord your God; for I will destroy her; for I will
magnify my name upon all those who receive and
abide in my law. Therefore, it shall be lawful in me,
if she receive not this law, for him to receive all
things whatsoever I, the Lord his God, will give unto
him, because she did not minister unto him according
to my word; and she then becomes the transgressor;
and he is exempt from the law of Sarah, who admin-
istered unto Abraham according to the law, when I
commanded Abraham to take Hagar to wife. And
now, as pertaining unto this law, verily, verily I say
unto you, I will reveal more unto you hereafter;
therefore, let this suffice for the present. Behold, I
am Alpha and Omega. Amen." (See Millennial
jSfar, January, 1853.)
After quoting the more important parts of the
THE DOCTRINES AND DOGMAS OF MORMONISM 355
above document in her work (omitting only such
portions as had no special reference to the question,)
Mrs. Stenhouse comments thus:
*' And this was the * revelation!' — this mass of con-
fusion, cunning, absurdity, falsehood and bad gram-
mar I This was the celebrated document which was
henceforth to be the law to the confiding men and
women who had embraced MormonismI Looking at it
now, noting its inconsistencies and its flagrant outrage
upon common decency and morality, I can hardly credit
that I should ever have been such a silly dupe as to
give it a second thought. And yet, what could I do?
Unquestioning obedience, we had been
taught, was the highest virtue ; rebellion was as the
sin of witchcraft. I had been convinced of the
truth of some of the tenets of the Mormon faith, and
confident in them, I accepted without question all the
rest. . . . The * revelation ' aroused within me
feelings of horror and dismay, but I did not dare to
question its authenticity.'' (Tellit All, pages 138 and
139.)
I have italicized the last clause in the closing sen-
tence, in order to call attention to a sentiment that at
the time prevailed throughout the entire Mormon
Church. None dared to question what the prophet
declared in the name of the Lord, it mattered not
how soul-crushing or absurd it may have been. Of
all the ** revelations " that Joseph Smith ever re-
ceived, this one ** caps the climax.'* As to the spirit
and tone of the document I have nothing to say; it
speaks for itself, and is doubtless the most damnable,
soul-destroying, woman-oppressing, happiness-crush-
ing system of marriage that man, in his most de-
356 THE DOCTRINES AIH) DOGMAS OF MORMONISM
praved condition, ever attempted to foist upon the
human race. ^^ Celestiallaw,'' indeed!
Who is the author of this immoral, degrading doc-
ument? Was it Brigham Young, as the Reorganized
Church has tried to maintain? or was it Joseph Smith,
as all other branches of the Mormon Church have ever
declared it to be? Take the utterances of Brigham
Young as we find them in the Journal of Discourses^
published in Salt Lake City, and other Mormon pub-
lications, and compare them with this revelation of
1843, and jou will discover at a glance that Brigham
Young could not have been its author; the language,
the style and composition are not his. But on the
other hand, compare this production with any of the
acknowledged " revelations " of the prophet, espe-
cially that of 1841, (See Doc. andCov., page 301,) and
you will at once see that the language, the diction and
style, are unmistakably peculiar to Joseph Smith.
The style is his, the language is his, and the concep-
tion is his.
And besides this there was not a man in the entire
church who possessed the cunning to devise such a
system. The profound Orson Pratt was too philo-
sophical, the verbose and somewhat scholarly Orson
Spencer was too precise in the construction of his
sentences, while the illiterate and self-willed Brigham
Young was too abrupt in his manner to have given
expression to the document. It is perfectly clear that
neither of these men could have produced it. In fact
Joseph once received a " revelation " challenging
any man in the church to produce a revelation like one
of his. Oliver Cowdery made the effort, resulting in
an inglorious failure, and the experiment has never
since been repeated.
THE DOCTRINES AND DOGMAS OF MORMONISM 357
Who does not know that a man possessing such ab-
solute control over his people as that exercised by
Joseph Smith could have extirpated the evil with a
single stroke of his pen? Who is so blind as not to
see that a "thus saith the Lord " from the prophet
(in whom the entire people had unlimited confidence)
condemning the system in terms as strong and posi-
tive as those employed to enjoin its observance,
would at once have crushed the life out of the mon-
ster, and saved his people from ruin and shame?
No, sir I it is impossible that Joseph and Hyrum
Smith are innocent of this great crime against the
womanhood of America, and the society of a culti-
vated and refined nation.
(ftom • BortnU psioted tA Ui tlUrtr-aisttk y«ar.)
(358)
CHAPTER XXXV.
SPRANG FROM THE SAME ROOT.
Sprang from the same root — Shedding innocent blood — Evil and
obscene practices— Who was their author? — Fruit of the Mormon
tree— History of the polygamy revelation— What Emma Smith
says about it — Interviewed by her son — What her statement
proves— Her testimony does not agree with that of Elder
Marks — Brigham Young's testimony— A copy of the revelation
preserved by Brigham— Published in 1852 — The Laws and Fos-
ters—Nauvoo Expositor destroyed— The prophet arrested —
Affidavits of Ebenezer Robinson and wife— Hynim Smith taught
them polygamy.
Nearly all the corrupt doctrines and murderous
practices which later matured in Salt Lake City,
including *' blood-atonement," or human sacrifice,
killing ''apostates" and murdering defenseless Gen-
tiles— such, for instance, as the wholesale murder at
Mountain Meadows — are but enlargements upon the
doctrines of this revelation. Every sin known to the
catalogue of crime, except to commit murder
"wherein ye shed innocent blood," should be for-
given, according to the terms of the " new and ever-
lasting covenant;" and the leaders were to be the
sole judges as to the meaning of the term " innocent
blood." Nothing but this one sin could prevent a
man who had entered into this "covenant" from
" passing by the gods and angels," and '* entering his
exaltation" in the world to come.
The spirit of this "celestial law*' — polygamy and
eternal hatred of the Gentiles — permeated every
branch and faction of the Mormon Church which
(359)
360 THE DOCTRINES AND DOGMAS OF MORMONISM
sprang up immediately after the death of the prophet.
Not only the "Brighamites," but the followers of
James J. Strang, of Beaver Island, Lyman Wright, of
Texas, and Sidney Rigdon, of Pennsylvania, were all
filled to the point of saturation with the very essence
of this abominable doctrine. All the evil and
obscene practices which have combined to render
Mormonism odious, and mark the very name as the
synonym of all evil, are directly traceable to the
authority of this hateful document.
Where did all these evil practices by different
bodies, separated by thousands of miles, originate?
Who was their author? Whence came this law com-
mon to them all? How came this perfect agreement
between these different factions upon these peculi-
arities of Mormonism, only three years after the
prophet's death? There can be but one answer, and
that is, they had unquestionably sprung from the
same fountain — they were the legitimate fruits of the
Mormon tree, and the revelation of July. 12, 1843.
And this but illustrates the old proverb, "Actions
speak louder than words." As to the authorship of
this unique document, there hardly seems room for
but one opinion. The careful reader can scarcely
fail to detect the earmarks of Joseph Smith in ahnost
every paragraph of this *'law of celestial marriage."
The history of this remarkable document seems to
be about as follows :
The ** revelation" is said to have been written by
William Clayton, Joseph's private secretary, as the
words fell from the lips of the prophet, and was care-
fully copied, while the document was in the posses-
sion of Bishop N. K. Whitney, Joseph's particular
friend. The original, it is claimed, was afterwards
THE DOCTRINES AND DOGMAS OF MOBMONISM 361
burnt by Emma Smith, the prophet's wife, who used
the tongs in committing it to the flames, unwilling, as
any pure woman would be, to have her fingers come
in contact with the vile document.
This statement, however, if not even the existence
of such a ''revelation," Emma Smith denied a short
time before her death, April 30, 1879, as may be seen
by the following questions and answers:
Question, by President Joseph Smith to his mother:
*'What about the revelation on polygamy? Did
Joseph Smith have anything like it? What of spirit-
ual wifery?"
Answej\. "There was no revelation on either
polygamy or spiritual wives. There were some
rumors of something of the sort, of which I asked my
husband. He assured me that all there was of it,
was that in a chat about plural wives he had said,
*Well, such a system might be, if everybody was
agreed to it, and would behave as they should; but
they would not; and besides, it was contrary to the
will of heaven.' No such thing as polygamy, or spir-
itual wifery, was taught publicly or privately before
my husband's death, that I have now, or ever had, any
knowledge of."
Question. '* Did he not have other wives than
yourself? "
Answer. **He had no other wife but me; nor did
he to my knowledge ever have."
Question. ''Did he not hold marital relation with
women other than yourself? "
Answer. " He did not have improper relations
with any woman that ever came to my knowledge."
Question. " Was there nothing about spiritual
"wives that you recollect? "
362 THE DOCTRINES A2W DOGMAS OF MOBMONISM
Answer, *'At one time my husband came to me
and asked me if I had heard certain rumors about
spiritual marriages, or anything of the kind; and
assured me that if I had, they were without founda-
tion; that there was no such doctrine, and never
should be with his knowledge or consent. I know
that he had no other wife, or wives, than myself, in
any sense, either spiritual or otherwise." (Tullidge's
History, pages 791, 792.)
Thus it will be seen that Mrs. Emma Smith, widow
of the prophet, had no personal knowledge of the
revelation on polygamy — she had heard rumors con-
cerning the '' revelation," which, her husband assured
her, had grown out of " a chat about plural wives,"
in which he had remarked that "such a system might
he, if everybody was agreed to it, and would behave as
they should."
Mrs. Smith was a lady of more than ordinary men-
tal endowments, and possessed a reputation for honor
and integrity that won the respect and esteem of
those who knew her best. It is but fair to presume,
therefore, that she stated the facts as she understood
and recollected them, but having attained her sev-
enty-fifth year, and her health having been poor for
several years before her death, it is but natural to
conclude that her memory would be somewhat defec-
tive. That rumors of ** polygam}^ and spiritual
wifery" were afloat at the time of her husband's
death she admitted ; but that he had other wives than
herself she did not believe. Of course it is just pos-
sible, if not indeed quite probable, that the exact
truth was kept from her as far as possible, and that
while the evil existed in fact, she was led to believe it
existed only in theory — a mere '' rumor."
THE DOCTRINES AND DOGMAS OF MOBMONISM 363
Yet her statement proves, beyond all doubt, that
there was some talk, about this revelation on polyg-
amy, or "spiritual wives," previous to the time of
Joseph Smith's death, which is in perfect accord
with the testimony of all who have ever said anything
on the subject. When Mrs. Smith says that polyg-
amy was not taught publicly, she states what is very
probably true; but in saying it was never taught
privately, she asserts what, in the very nature of the
case, it was impossible for her to know; for the
reason that it could have been privately taught while
she would be totally ignorant of the fact. The most
that can be affirmed of Mrs. Smith's statement,
therefore, is that polygamy was not taught publicly,
and that she firmly believed it had not been taught
privately.
But how does this agree with the statements of
others who had better opportunities to know what
was privately taught in Nauvoo relative to this ques-
tion?— that of Elder Marks, for instance, whose testi-
mony we have already given. He was a man whose
veracity was not to be questioned; and although a
faithful member of the Reorganized Church, his
testimony is never alluded to by any of its leading
writers or speakers. Neither Joseph, Alexander nor
David make any reference to it, although each of
them is the author of a tract on polygamy. This fact
may be regarded as very significant, indeed. It has
the appearance of an evasion of the real issue. If
Joseph Smith talked with Wm. Marks about polyg-
amy, then polygamy had been taught, if not publicly,
it was most certainly both taught and practiced
secretly.
The testimony of the witnesses places the fact
364 THE DOCTRINES AND DOGMAS OF MOBMONISM
beyond reasonable doubt that Joseph Smith knew
polygamy existed, and the monster having got beyond
his control he trembled for the possible results. We
now wish to offer a little evidence produced from
another quarter. Relative to the revelation in ques-
tion, Brigham Young, in a discourse delivered in the
Tabernacle, Salt Lake City, Aug. 29th, 1852, among
other things said:
"You heard Brother Pratt state this morning that
a revelation would be read this afternoon, which was
given previous to Joseph's death. . . . The orig-
inal copy of this revelation was burnt up. William
Clayton was the man who wrote it from the mouth of
the prophet. In the meantime it was in Bishop
Whitney's possession. He wished the privilege to
copy it, which Brother Joseph granted. Sister
Em^na burnt the original. The reason I mention this
is because the people who did not know of the reve-
lation suppose it is not now in existence. The reve-
lation will be read to you. . . . This revelation
has been in my possession many years; and who has
known it? I keep a patent l^ck on my desk, and
there does not anything leak out that should not."
(Tullidge's History, page 565, 566).
Thus it will be seen that a copy of the original
"revelation" (which is the common root from which
all these polygamous branches of the Mormon Church
simultaneously sprang), was received by Joseph
Smith; written, as he uttered the words, by William
Clayton; copied by Bishop Whitney, the prophet's
particular friend; preserved under lock and key by
Pres. Brigham Young, and publicly read by Apostle
Orson Pratt in August, 1852.
The objection offered by the Reorganized Church,
THE DOCTRINES AND DOGMAS OF MORMONISM 365
that this document was not made public till after the
removal of the church to Salt Lake Valley, eight
years after the prophet's death; and that it was
probably manufactured out of whole cloth by Brig-
ham Young and his followers in order to justify their
general practice of polygamy, is certainly not justified
by the facts.
Not only have Brigham Young and other leaders
declared that Joseph Smith was the author of the
revelation on "celestial marriage," but various mem-
bers of the " high council, '* the highest judicial tribu-
nal of the church, swear that the very document in
question was read by Hyrum Smith before them while
that body was in session in Nauvoo, Illinois, Aug.
12, 1843. These affidavits, together with those of
several women who were the polygamous wives of
both Joseph and Hyrum Smith, will appear in their
proper place.
It is not sufficient to meet the testimony of all these
witnesses with a bare denial. In order to render
their testimony invalid the alleged facts must be met
by the testimony of other witnesses, equally compe-
tent, to establish other facts which, in their very
nature, render the testimony of plaintiff's witnesses
highly improbable, and prove the alleged facts set up
in the petition or proposition of the plaintiff to be
impossible. This the Reorganized Church has never
attempted, and which, indeed, it may fairly be pre-
sumed it cannot do.
The only witnesses ever introduced by the Reor-
ganized Church, namely, Mrs. Emma Smith and
William Marks, have both testified to facts which
confirm rather than disprove the declarations of
366 TEE DOCTRINES AND DOGMAS OF MORMONISM
Brigham Young and others concerning the existence
of polygamy at the time of the prophet's death.
I shall now introduce the testimony of other wit-
nesses to prove that the so-called denials of Joseph
and Hyrum Smith shortly before Iheir death were
mere subterfuges, behind which they hoped to shield
their defenseless heads from the effects of the im-
pending storm which was soon to break upon theni.
Just before the gathering of the mob at Carthage,
which resulted in the violent death of the two leaders,
there was another serious defection from the prophet,
namely, the apostasy of the brothers, William and
Wilbon Law, the latter having been Major-General of
the Nauvoo Legion, and the former a member of the
"First Presidency," the highest quorum in the
church; the Higbees, Fosters, and *' other formidable
foes who had been expelled from the church," as
Mr. Tullidge states it. (See History, page 476.) Con-
cerning these expelled apostates Mr. Tullidge further
remarks:
** These sought to establish in Nauvoo an incendiary
paper called the Nauvoo Expositor^ the avowed pur-
pose of which was to stir up the people of Illinois to
bring Joseph Smith * to justice for his crimes,' and
expel the Saints from the State. It was like building
the magazine of the enemy in the City of Refuire; and
also after the first number of the Expositor the
Nauvoo City Council declared the paper a public
nuisance and dangerous to the peace of the common-
wealth; and they thereupon ordered the oflSce of the
paper to be demolished by the marshal and his posse."
(Ibid, page 476.) ^
It is perhaps needless to say that this patriotic
THE DOCTRINES AND DOGMAS OF MORMONISM 367
city council was composed entirely of Mormons, and
that Joseph Smith was at the time himself mayor of
the city of Nauvoo. (See Tullidge's History, page
484.) Complaint was made and warrants issued for
the arrest of the prophet and others concerned in the
destruction of the Expositor office, the writs being
returnable at Carthage, the county seat. But Joseph,
believing that greater safety was to be found among
his brethren, swore out a writ of habeas corpus, and
was tried before Daniel H. Wells, a particular friend
of the prophet, but a deadly enemy to the Laws, the
publishers of the Expositor, Concerning this trial
Joseph says:
"At 2 p. M. we all went before Justice Wells at his
house, and after a long and close examination we
were discharged." (Ibid, page 482.)
That they were under these circumstances acquitted
of this serious offense against the law of the State is
not a matter of surprise, but certainly it does not
speak well for the honor and integrity of the men
engaged in the transaction. If they were innocent of
the crimes charged by the Expositor, why did not the
leaders openly invite a careful investigation of the
charges? Why should it be thought necessary, simply
because they had the power in their own hands, to
suppress the freedom of speech and the liberty of the
pr(v«s in this wanton manner? To the unbiased, re-
flective mind there is but one answer to this question;
they feared the consequences of further exposure by
those men who stood so near to the prophet, and who
therefore knew whereof they affirmed. These are the
most prob^able reasons why the Expositor office was
'"demolished" and its press broken to pieces and
thrown into the Mississippi river.
368 THE DOCTRINES AND DOGMAS OF MORMONISM
The reader will perhaps remember that the Laws
and Higbees figured in the certificate concerning Dr.
Bennett's "secret wife system," published some two
years previously. If they were honest in their state-
ments, they were probably ignorant of the existence
of any such system at the time, and upon learning the
facts later, became disgusted with the whole affair
and left the church. On the other hand, if they were
not honesty as Mormons usually declare, then they can
not be believed under any circumstances, and their
former testimony is rendered absolutely worthless.
It was at this exact time that Elder William Marks,
of the Reorganized Church, declared that he talked
with Joseph about polygamy, and that they must try
and "speedily put it down,'' or it would ultimately
ruin the church. This fact affords a clue to the
probable cause of the apostasy of the Laws, Fosters,
Higbees and others, and their consequent denuncia-
tion of the prophet through the columns of the
Expositor.
That polygamy had been secretly taught by Joseph
and Hyrum Smith for months prior to this rupture
between these dissenters and the prophet, I shall now
undertake to prove beyond the possibility of reasona-
ble doubt.
Ebenezer Robinson and his wife Angeline, it will
be remembered, were among the signers of the famous
certificate already referred to, which appeared in the
Times and Seasons, Oct. 1, 1842, (as quoted by Alex-
ander H. Smith) some two years previous to the time
of which we have just spoken. They were both bap-
tized by Joseph Smith before their marriage, and
were at a later day joined in marriage by the prophet.
Mr. Robinson also became editor of the Times and
THE DOCTRINES AND DOGMAS OF MOBMONISM 369
Seasons, the official organ of the church, and was
therefore a man in whom Joseph reposed great confi-
dence.
It may not be amiss to remark in this connection
that some time in 1865 the writer, while performing
ministerial duties in Decatur County, Iowa, became
intimately acquainted with both Mr. Robinson and
his wife, who were at the time faithful members of
the Reorganized Church. We often talked about the
early days of the church, and the closing scenes at
Nauvoo. During some of these conversations Mr.
Robinson repeatedly assured me that he knew more
about those early days than he then wished to disclose,
but that he intended at some future time to make a
statement of facts as he knew them to exist. My
efforts to have him confide his secret to me were
unavailing, his only reply being, *' You are a young
man, and I do not wish to say anything that will tend
to shake and possibly destroy your faith." And thus
for the time the matter rested. Mr. Robinson was,
however, true to his promise, and left the statement
he had intended to make. Following are the affidavits
of Mr. Robinson and his wife, made several years
before their death.
*' To WHOM IT MAY CONCEENI
*' We, Ebenezer Robinson and Angeline
Robinson, husband and wife, hereby certify that in
the fall of 1843 Hyrum Smith, brother of Joseph
Smith, came to our house at Nauvoo, Illinois, and
taught us the doctrine of polygamy. And I, the said
Ebenezer Robinson, hereby further state that he gave
me special instructions how I could manage the matter
so as not to have it known to the public. He also
told us that while he had heretofore opposed the doc-
24
370 THE DOCTRINES AND DOGMAS OF MORMONISM
trine, he was wrong and his brother Joseph was right;
referring to his teaching it.
'*Ebenezer Robinson.
**Angeline E. Robinson.
** Sworn to and subscribed before me this 29th day
of December, 1873.
[l. s.] '* J. M. Sallee, Notary Public."
Mrs. Robinson having died since the execution of
the foregoing, and some question arising as to how
and wherein the said Hyrum Smith (one of the first
officers and leaders of the church) had given special
instruction to Mr. Robinson, he was questioned in
regard to the matter, whereupon he executed the
following:
** To WHOM IT MAY CONCERN:
*' This is to certify that in the latter
part of November, or in December, 1843, Hyrum
Smith (brother of Joseph Smith, President of the
Church of Jesus Christ of Latter Day Saints) came
to my house in Nauvoo, Illinois, and taught me the
doctrine of spiritual wives, or polj^gamy.
*'He said he heard the voice of the Lord give the
revelation on spiritual wifery (polj'gamy) to his
brother Joseph, and that while he had heretofore
opposed the doctrine, he was wrong, and his brother
Joseph was right all the time.
** He told me to make a selection of some young
woman and he would send her to me, and take her to
my home, and if she should have an heir, to give out
word that she had a husband who had gone on a mis-
sion to a foreign country. He seemed disappointed
when I declined to do so. E. Robinson.
''Davis City, Iowa, October 23, 1885.
THE DOCTRINES AND DOGMAS OF MOBMONISM 371
** Subscribed and sworn to before me, a Notary
Public in and for Decatur County, Iowa, this 24th
day of October, A. D. 1885.
[l. s.] " Z. H. GuRLEY, Notary Public/'
Copied from the Biographical and Historical B-ecord
of Ringgold and Decatur Counties, Iowa, at pages
543 and 544.
This, it seems to me, ought to be conclusive upon
this point, and is absolutely unanswerable. Here are
the sworn statements of two persons whose veracity
has never been called in question, even among mem-
bers of the Mormon Church, up to the time of mak-
ing their statements; and I have never learned that
their truthfulness and sincerity have been called in
question even since the above affidavits were made.
Neither of these persons can justly be charged with
any sinister motive in connection with this transac-
tion, as they could gain nothing except possibly the
ill will of the people of the Reorganized Church, by
whom they were at the time surrounded. In view of
the fact that Mr. and Mrs. Robinson were strong
personal friends of Joseph and Hyrum Smith at the
time the latter tried to lead them into polygamy, and
that in spite of all this they lived and died in the
faith, renders it highly probably that they state the
exact truth concerning the relation which the prophet
and patriarch sustained to polygamy.
I shall now present the testimony of many other
witnesses upon this subject, which proves that Joseph
and Hyrum Smith not only taught polygamy, but that
they also practiced what they taught; and that
** Joseph the Prophet " was the author of that nefari-
ous document called the law of '* celestial marriage."
CHAPTER XXXYI.
BEAKDED THE LION IN HIS DEN.
Bearded the lion in his den — Alexander and David Smith in Utah —
Deny that their father was in polygamy — Brighamites respond —
Smith-Littlefield controversy — Positive proof that Joseph Smith
had pural wives — Testimony of David Fullmer — Thomas Grover's
letter — Certificate of Lo^dna Walker — Affidavit of Emily D. P.
Young — Affidavit of Leonard Soby — Wliat Z. H. Gurley says of
Mr. Soby — Testimony of Mercy R. Thompson — She was sealed
to Hyrum Smith— Her letter to President Smith— His view of the
case— He accounts for the origin of polygamy — Summary.
At a general conference of the Reorganized
Church, held at St. Louis, Mo., April 6-11, 1869,
Alexander H. and David H. Smith, sons of ** Joseph,
the seer," were associated in a mission to Utah.
Young and full of zeal, they prosecuted their work
with warmth and vigor. Confidently believing that
their father was in no way responsible for the intro-
duction of polygamy into the church, they bearded
the lion in his den, challenging Brigham and the Utah
authorities to produce the evidence they had to offer
in support of the claim that Joseph Smith was a
polygamist and the author of the revelation on celes-
tial marriage. This called forth a response from the
*' Brighamites " in the form of numerous affidavits
from persons whose opportunities were ample for
knowing whereof they affirmed. Among these were
women who declared that they had been the wives
respectively of the prophet and patriarch at Nauvoo.
The controversy thus raised continued for years,
(372)
THE DOCTRINES AND DOGMAS OF MOBMONISM 373
culminating in 1886 in a correspondence between
President Joseph Smith, of Lamoni, Iowa, and Elder
L. O. Littlefield, of Salt Lake City. The documents
produced by Mr. Littlefield were later published in.
tract form entitled,
** Celestial Marriage.
*' positive proof that joseph smith had plural
WIVES."
From the above tract the following extracts are
taken. These documents, with Mr. Littlefield's re-
marks thereon, were published in The Utah Journal^
Logan, Utah, April 21 and April 21, 18S6. In intro-
ducing the question, Mr. Littlefield says :
**In the History of Joseph Smith, under date of
October 5, 1843, can be found the following;
*' Gave instructions to try those persons who were
preaching, teaching or practicing the doctrine of
plural wives; for according to the law I hold the keys
of this power in the last days; for there is never but
one on earth at a time on whom the power and its
keys are conferred; and I have constantly said that
no man shall have but one wife at a time unless the
Lord direct otherwise.''
It may be a matter of interest to the reader to
know that the Manuscript History of Joseph Smith
(as written by himself) at the time of his death fell
into the hands of the leaders, and was taken by them
to Salt Lake City; and it is from this record the fore-
going extract was taken by Mr. Littlefield. And how
perfectly it harmonizes with both the text of the
*' revelation," and the statement of Elder Marks.
No man but Joseph held the '* keys of this power,"
and some were breaking over the rule and taking
374 THE DOCTRINES AND DOGMAS OF MORMONISM
other wives without a '* revelation '' through the
prophet; and because they were so reckless charges
were to be preferred against them.
As to the genuineness of the revelation in question^
the following is in point:
TESTIMONY OF DAVID FULLMER.
"Territory of Utah,
County of Salt Lake
.}
"Be it remembered on this fifteenth day of June,
A. D., 1869, personally appeared before me, James
Jack, a Notary Public in and for said county, David
Fullmer, who was by me sworn in due form of law,,
and upon his oath saith, that on or about the twelfth
day of August, A. D., 1843, while in meeting with the
High Council, (he being a member thereof), in
Hyrum Smith's brick office, in the City of Nauvoo,
County of Hancock, State of Illinois, Dunbar Wilson
made inquiry in relation to the subject of a plurality
of wives, as there were rumors about respecting it,
and he was satisfied there was something in those re-
marks, and he wanted to know what it was, upon
which Hyrum Smith stepped across the road to his
residence, and soon returned, bringing with him a
copy of the revelation on celestial marriage, given to
Joseph Smith, July 12, A. D., 1843, and read the
same to the High Council, and bore testimony of its
truth. The said David Fullmer further said that to
the best of his memory and belief, the following
named persons were present: Wm. Marks, Austin A.
Covvles, Samuel Bent, George W. Harris, Dunbar
Wilson, Wm. Huntington, Levi Jackman, Aaron
Johnson, Thomas Grover, David Fullmer, Phineas
Eichards, James All red and Leonard Soby. And the
THE DOCTRINES AND DOGMAS OF MOBMONISM 375
said David Fullmer further saith that Wm. Marks,
Austin A. Covvles and Leonard Soby were the only
persons present who did not receive the testimony of
Hyrum Smith, and that all the others did receive it
from the teaching and testimony of the said Hyrum
Smith. And further, that the copy of said Revela-
tion on Celestial Marriage, published in the Desert
ISTews extra of September fourteenth, A. D., 1852, is a
true copy of the same. David Fullmer."
*' Subscribed and sworn to by the said David Full-
mer the day and year first above written.
*' James Jack, Notary Public."
EXTRACT FROM THOMAS GROVER'S LETTER.
•' The High Council, of Nauvoo, was called together
by the Prophet Joseph Smith, to know whether they
would accept the revelation on celestial marriage or
not.
** The presidency of the Stake, Wm. Marks, Father
Coles and the late Apostle Charles C. Rich, were
there present. The following are the names of the
High Council that were present, in their order, viz. :
Samuel Bent, William Huntington, Alpheus Cutler,
Thomas Grover, Lewis D. Wilson, David Fullmer,
Aaron Johnson, Newel Knight, Leonard Soby, Isaac
Allred, Henry Gr. Sherwood and, I think, Samuel
Smith.
'* Brother Hyrum Smith was called upon to read
the revelation. He did so, and after reading it said:
'Now, you that believe this revelation and go forth
and obey the same shall be saved, and you that reject
it shall be damned.'
" We saw this prediction verified in less than one
week. Of the Presidency of the Stake, William
376 THE DOCTRINES AND DOGMAS OF MORMONISM
Marks and Father Coles rejected the revelation; of
the Council that were present, Leonard Soby rejected
it. From that time forward there was a very strong
division in the High Council. These three men
greatly diminished in spirit day after day, so that
there was a great difference in the line of their con-
duct, Avhich was perceivable to every member that
kept the faith.
** From that time forward we often received in-
structions from the Prophet as to what was the will
of the Lord and how to proceed.*'
CERTIFICATE OF LOVINA WALKER.
"I, Lovina Walker, hereby certify that while I was
living with Aunt Emma Smith, in Fulton City, Ful-
ton County, Illinois, in the year 1849, she told me
that she, Emma Smith, was present, and witnessed
the marriage or sealing of Eliza Partridge, Emily
Partridge, Maria Lawrence, and Sarah Lawrence to
her husband Joseph Smith, and that she gave her
consent thereto.
"Lovina Walker."
" We hereby witness that Lovina Walker made and
signed the above statement on the 16th day of June,
A. D. 1869, of her own free will and accord.
** Hyrum Walker.
*' Sarah E. Smith.
**Jos. F. Smith.''
Joseph F. Smith, who verifies the foregoing certifi-
cate, is a son of the Patriarch Hyrum Smith, and
cousin of Alexander and Dayid, who were at the time
missionaries to Utah.
TRE DOCTRINES AND DOGMAS OF MOBMONISM 377
AFFIDAVIT OF EMILY D. P. YOUNG.
'Territory op Utah,
County of Salt Lake.
}■
'' Be it remembered that on this first day of May,
A. D. 1869, personally appeared before me, Elias
Smith, Judge of Probate for said county, Emily Dow
Patridge Young, who was by me sworn in due form
of law, and upon her oath, saith that on the eleventh
day of May, A. D. 1843, at the city of Nauvoo, county
of Hancock, State of Illinois, she was married or
sealed to Joseph Smith, President of the Church of
Jesus Christ of Latter Day Saints, by James Adams,
a High Priest in said church, according to the law of
the same regulating marriage, in the presence of
Emma (Hale) Smith and Eliza Maria Partridge
(Lyman.) Emily D. P. Young/'
'* Subscribed and sworn to by the said Emily D. P.
Young, the day and year first above written.
*' E. Smith, Probate Judge.''
Mrs. Emily D. P. Young is identical with Emily
Partridge mentioned in the certificate of Mrs. Lavina
Walker, as the polygamous wife of Joseph Smith.
She was Brigham Young's eighteenth wife, and con-
cerning whom Mrs. Stenhouse says:
" When Joseph died, Brigham told his wives that
they were at liberty to choose whom they would for
husbands ; . . . thus it was that Emily Partridge
became Brigham's wife." (Tell it All, page 289.)
In a former chapter I have said that in all polyga-
mous marriages the regular marriage ceremony,
authorized in 1835, was employed, and Mrs. Young
declares that she was *' sealed " to Joseph by a "High
Priest in said church, according to the law of the same
regulating marriage, ' '
378 THE DOCTRINES AND DOGMAS OF MORMONISM
Owing to the aggressive methods of the mission-
aries of the Eeorganized Church in Utah, and their
constant denial that Joseph and Hyrum Smith ever
sanctioned, much less authorized, the practice of
polygamy, the "authorities" were active in the col-
lection of such proofs as would establish the fact,
and place it beyond reasonable doubt. In the mean
time a controversy had grown up between President
Joseph Smith, editor of the Saints' Herald, Lamoni,
Iowa, and Elder L. O. Littlefield, through the Utah
Journal, Logan, Utah, concerning which the editor
of the Ogden (Utah) Herald, of Jan. 5, 1886, says:
*' Our readers will remember that in the corre-
spondence which passed between Elder Littlefield and
Joseph Smith, Jr., of the Reorganized Church some
time since, Mr. Smith challenged Elder Littlefield to
give the names of parties who were present and heard
the revelation on celestial marriage read before the
High Council at Nauvoo.'*
Thus challenged, Mr. Littlefield presented the
statements of David Fullmer and Thomas Grover,
already given, adding thereto the sworn statement of
Leonard Soby, a member of the High Council, which
I now herewith submit as follows :
AFFIDAVIT OF LEONARD SOBY.
"Copy.
'' State of New Jersey, 1
County op Burlington, j *^*
*' Be it remembered that on this fourteenth day of
November, A. D. 1883, personally appeared before
me, J. W. Roberts, a Justice of the Peace, county and
State aforesaid, Leonard Sobyi who was by me sworn
in due form of law, and upon oath saith, that on or
about the 12th day of August, 1843, in the city of
THE DOCTRINES AND DOGMAS OF MORMONISM 379
Nauvoo, in the State of Illinois, in the county of
Hancock, before the High Council of the Church of
Jesus Christ of Latter Day Saints, of which body and
council aforesaid he was a member, personally ap-
peared one Hyrum Smith, of the first presidency of
said church, and brother to Joseph Smith, the presi-
dent and prophet of the same, and presented to said
council the Revelation on Polygamy, enjoining its
observance and declaring it came from God; unto
which a large majority of the council agreed and as-
sented, believing it to be of a celestial order, though
no vote was taken upon it, for the reason that the
voice of the prophet, in such matters, was understood
by us to be the voice of God to the church, and that
said revelation was presented to said council, as be-
fore stated, as coming from Joseph Smith, the
prophet of the Lord, and was received by us as other
revelations had been. The said Leonard Soby further
saith that Elder Austin A. Cowles, a member of the
High Council aforesaid, did, subsequently to the 12th
day of August, 1843, openly declare against the said
revelation on polygamy, and the doctrines therein
contained. Leonard Soby."
*' Subscribed and sworn to by the said Leonard
Soby, the day and year first above written.
"Joshua W. Roberts,
"Justice of the Peace."
A very interesting and significant episode connected
with this affair, and which is not generally known, is
thus presented by the Ogden Herald:
*' Among the names given by Elder Littlefield [to
President Joseph Smith] was that of Leonard Soby.
The prophet of the Reorganized Church knew where
380 THE DOCTRINES AND DOGMAS OF MORMONISM
Mr. Soby resided, and instructed a member of his
church in high standing to draw up an affidavit stat-
ing that Mr. Soby was not present at such meeting,
and never heard the revelation read.
"The affidavit was drawn up under the instruction
of Joseph Smith, Jr., and Mr. Gurlcy, who was some-
thing of a lawyer, called on Mr. Soby at his home in
Beverly, New Jersey, and requested him to sign it.
The affidavit stated that Mr. Soby was present at the
High Council meeting referred to, but did not hear
the revelation read. When Mr. Grurley requested Mr.
Soby to sign the document, Soby objected, saying he
was present at the meeting and heard the revelation,
and could not sign an affidavit to the contrary. This
considerably disconcerted his interlocutor, and Mr.
Soby added: * If you will draw up an affidavit setting
forth that I was there and did hear the revelation, I
will sign it for you.' But Mr. Gurley did not want
that kind of testimony, and retired rather crestfallen,
but wiser, and has since apostatized from the Reor-
ganized Church." (From the Ogden, Utah, Herald,
Jan. 5, 1886.)
Of Mr. Gurley's visit, Mr. Soby, in a letter to Mr.
LittlefielJ, dated Jan. 21, 1886, remarks:
"The facts as published in the [Ogden] Herald are
true, referring to the interview between Mr. Gurley
and myself, and 1 refer you to him for a copy of my
affidavit. Mr. Gurley is very much of a gentleman,
and if you ask for it in my name he will not refuse."
(Celestial Marriage, by Littlefield, page 3.)
Mr. Gurley, a personal friend of the writer, who is
now an influential member of the Iowa General
Assembly from the sixth district, furnished the copy
of Mr. Soby's affidavit presented above, and in a
THE DOCTRINES AND DOGMAS OF MOBMONISM 381
personal letter speaks of his visit to Mr. Soby as fol-
lows;
" I talked with Mr. Soby carefully, and fully satis-
fied myself that he was honest and sincere. He had
opposed polygamy, but finally concluded that he was
wrong and Joseph right — ^just as Hyrum Smith de-
clared, as set forth in Eobinson's affidavit. Little-
field's statement that I retired crestfallen is off— wot
true. It is evidentiy confounded with another party. "^
Mr. Soby in his affidavit refers to the fact that
Elder Austin Cowles refused to accept the revelation
on celestial marriage, and at last " openly declared
against the said revelation on polygamy and the doc-
trines therein contained." The writer is himself a
witness to the the truthfulness of this portion of Mr.
Soby's statement. While located in Decatur County,
Iowa, in A. D. 1S65, as a minister of the Reorganized
Church, I made the acquaintance of "Father Cowles,"
as he was then called, and often visited at his house.
As he stood aloof from all religious bodies, and know-
ing he was a man of prominence in church matters at
Nauvoo while the prophet lived, we naturally talked
on questions pertaining to the church; and he assured
me that polygamy was the fatal rock upon which
Mormonism was wrecked, and that he knew that
Joseph and Hyrum were both ''mixed up in it." But
this I could not believe at the time, and attributed his
declarations to the fact that he had apostatized. But
under the light of more recent development it is per-
fectly apparent that the venerable old man knew what
he was talking about.
With the introduction of one more witness I shall
submit this question to the arbitrament of an enlight-
ened and, as I believe, a just public.
382 THE DOCTRINES AND DOGMAS OF MORMONISM
TESTIMONY OF MERCY R. THOMPSON.
" Salt Lake City, January 31, 1886.
"A. M. MussER,
" Dear Brother: —
** Having noticed in the Deseret News
an inquiry for testimony concerning the revelation on
plural marriage, and haviug read the testimony of
Brother Grover, it came to my mind that perhaps it
would be right for me to add my testimony to his on
the subject of Brother Hyrum reading it in the High
Council. I well remember the circumstance. I re-
member he told me he had read it to the brethren in
his office. He put it into my hands and left it with
me for several days. I had been sealed to him by
Brother Joseph a few weeks previously, and was well
acquainted with almost every member of the High
Council, and know Brother Grover's testimony to be
correct. Now if this testimony would be of any use
to such as are weak in the faith or tempted to doubt,
I should be very thankful. Please make use of this
in any way you think best, as well as the copy of the
letter addressed to Joseph Smith at Lamoni.
** Your Sister in the Gospel,
** Mercy R. Thompson."
testimony as to heb marriage to hyrum smith.
" Salt Lake City, Sept. 5, 1886.
^* Mr. Joseph S^hth,
** Lamoni, 111. [Iowa],
**Dear Sir:—
*' After having asked my
Father in heaven to help me, I sit down to write a
few lines as dictated by the Holy Spirit.
THE DOCTRINES AND DOGMAS OF MORMON ISM 383
"After reading the correspondence between you
and L. O. Littlefield, I concluded it was the duty of
some one to bear a testimony which could not be dis-
puted. Finding from your letters to Littlefield that
no one of your father's friends had performed this
duty while you were here, now I will begin at once
and tell you my experience.
** My beloved husband, E.. B. Thompson, your
father's private secretary to the end of his mortal life,
died August 27, 1841. (I presume you will remember
hin?.) Nearly two years after his death your father
told me that my husband had appeared to him several
times, telling him that he did not wish me to request
your uncle Hyrum to have me sealed to him for time.
Hyrum communicated this to his wife (my sister),
who by request opened the subject to me, when every
thing within me rose in opposition to such a step;
but when j^our father called and explained the subject
to me I dared not refuse to obey the counsel, lest
j)eradventure I should be found fighting against God,
and especially when he told me the last time my hus-
band appeared to him he came with such power that
it made him tremble.
** He then inquired of the Lord what he should do;
the answer was, * Go and do as my servant hath re-
<iuired.' He then took all opportunity to communi-
cate this to your uncle Hyrum, who told me that the
Holy Spirit rested upon him from the crown of his
head to the soles of his feet. The time was appoint-
•ed, with the consent of all parties, and your father
sealed me to your uncle Hyrum for time, in my sis-
ter's room, with a covenant to deliver me up in the
morning of the resurrection to Robert Blaskell
Thompson with whatever offspring should be the
384 THE DOCTRINES AND DOGMAS OF MOBMONISM
result of the union, at the same time counseling your
uncle to build a room for me and move me over as
soon as convenient, which he did, and I remained
there as a wife the same as my sister to the day of his
death. All this I am ready to testify to in the pres-
ence of God, angels and men.
*' Now I assure you I have not been prompted or
dictated by any mortal being in writing to you;
neither does a living soul know it but my invalid
daughter.
*' God bless you, is the sincere prayer of your true
friend. Mercy E,. Thompson.
** P. S. — If you feel disposed to ask me any ques-
tions, I will be pleased to answer concerning blessings
which I received under the hands of your late mother,
by the direction of your father. — M. E,. T.- in Deseret
JVews.''^ (Littlefield's Celestial Marriage, pages 1
and 2.)
The testimony of the above named witnesses makes
up the case so far as the question of polygamy is con-
cerned, and includes the principal facts upon which
the parties to the controversy depend in order to the
establishment of their respective contentions, and
from them the reader will be able to form conclusions
for himself. The correctness of such conclusions
will of course depend very largely upon the impar-
tiality with which the evidence is weighed.
As may be expected, President Joseph Smith has
not been an idle and disinterested spectator in this
unique drama, but has been an active participant in
the somewhat spirited contest between the rival
churches of the Saints for supremacy. He has taken
all the facts into consideration, and it cannot fail to
THE DOCTRINES AND DOGMAS OF MOBMONISM 385
be a matter of interest to the reader to know what
disposition President Smith makes of the evidence
presented above. While the conclusions are not,
perhaps, such as others may form, yet it is but just
and proper that they should be given- here.
Referring to the visit to his mother and his inter-
view with her upon the perplexing question of polyg-
amy, and his father's relation thereto. President
Smith, in his autobiography, thus states his conclu-
sions :
*' It will be seen that in view of her departure at so
early a time after the statements made by my mother
heretofore recorded, those statements may be re-
garded as her last testimony upon the subjects named.
It may be as well, then, that I here state my convic-
tions regarding the vexing question of polygamy.
" I believe that during the last years of my father's
life there was a discussion among the elders, and pos-
sibly in practice, a theory like the following: that
persons who might believe that there was a sufficient
degree of spiritual affinity between them as married
companions, to warrant the desire to perpetuate that
union in the world to come and after the resurrection,
could go before some high priest whom they might
choose, and there making known their desire, might
be marritd for eternity^ pledging themselves while in
the flesh unto each other for the observance of the
rights of companionship in the spirit; that this was
called spiritual marriage, and upon the supposition
that what was sealed by this priesthood, before which
this pledge was made on earth, was sealed in heaven,
the marriage relation then entered into would con-
tinue in eternity. That this was not authorized by
command of God or rule of the church ; but grew out
25
386 THE DOCTRINES A2W DOGMAS OF MOBMOmSM
of the constant discussion had among the elders ; and
that after a time it resulted in the wish (father to the
thought) that married companionship rendered un-
pleasant here by incompatibilities of different sorts,
might be cured for the world to come, by securing
through this means a congenial companion in the
spirit; that there was but brief hesitancy between the
wish and an attempt to put it into form and practice.
That once started, the idea gi'ew; spiritual affinities
were sought after, and in seeking them the hitherto
sacred precincts of home were invaded; less and less
restraint was exercised; the lines between virtue and
license, hitherto sharply drawn, grew more and more
indistinct; spiritual companionship if sanctioned by a
holy priesthood, to confer favors and pleasures in the
world to come, might be antedated and put to actual
test here — and so the enjoyment of a spiritual com-
panionship in eternity became a companionship here;
a wife a spiritual wife, if congenial ; if not, one that
was congenial was sought, and a wife in fact was sup-
plemented by one in spirit, which in easy transition
became one in essential earthly relationship. From
this, if one, why not two or more, and plural mar-
riage, or plurality of wives, was the growth. That so
soon as the prophet discovered that this must inevi-
tably be the result of the marriage for eternity be-
tween married companions, which for the time was
perhaps looked upon as a harmless enlargement of the
priesthood theory, and rather intended to glorify
them in doing business for eternity and the heavens,
he set about to correct it. But the evil had, unnoted
by him, taken root, and it was too late. What had
been possibly innocently spiritual became fleshly, sen-
sual—devilish. He was taken away. The long train
THE DOCTRINES AND DOGMAS OF MOBMONISM 387
of circumstances burst upon the people. He and
Hyrum placed themselves in the front of the impend-
ing storm and went down to death. That which in
life they were powerless to prevent rapidly took the
successive forms heretofore stated, and polygamy,
after eight years of further fostering in secret, rose
in terrible malignity to essay the destruction of the
church. That my father may have been a party to
the first step in this strange development, I am per-
haps prepared to admit, though the evidence con-
necting him with it is vague and uncertain; but that
he was in any otherwise responsible for plural mar-
riage, plurality of wives, or polygamy, I do not know,
nor are the evidences so far produced to me con-
clusive to force my belief." (Tullidge's History,
pages. 798, 799 and 800.)
In justice to President Smith I wish to state in this
connection, that at the time the above was written
(1880) all the facts developed in the Littlefield- Smith
correspondence (1886) were perhaps not in his pos-
session; but as eleven years have since elapsed, and
these opinions have never been revised, it is quite
fair to presume that they reflect the present views
and convictions of the Prophet of the Reorganized
Church, and as such they ai'e here submitted.
In all Mormon literature I have never met with a
statement by any writer where the probable manner
in which polygamy was conceived, and the processes
of its development are presented with greater clear-
ness and force than is the above from the pen of
President Smith. His view as to the manner in which
the system was evolved is in perfect harmony with
the facts as they are given in the preceding chapters
relative to this subject ; but the manner in which the
388 THJEi DOCTRINES AND DOGMAS OF MORMONISM
system originated is of far less importance to Mor-
monism than is the question relating to the authority
upon which it is based.
The conclusions reached by the writer are widely
different from those stated by Mr. Smith in the clos-
ing paragraph of the statement above quoted. He
seems to think the evidence quite insufficient to force
the conviction that his father was in any manner
*' responsible for plural marriage, plurality of wives,
or polygamy," while the writer's mind has literally
been ** forced" by the overwhelming character of the
evidence presented upon this point.
SUMMARY.
The facts as we glean them from the circumstances
of the case, and the testimony of credible witnesses,
may be stated substantially as follows:
1. The conduct of the Mormon leaders at a time
prior to August, 1835, had been such as to give rise to
the charge of "fornication and polygamy."
2. That this belief on the part of those not con-
nected with the church, instead of diminishing, was
only intensified with the developments of the passing
years.
3. That a "secret wife system" was gradually
developed among the leaders, which came to light
through the disclosures of General John C. Bennett
in 1842.
4. These revelations were followed by others of a
more startling character early in 1844, in strong
charges of crime made by William Law, of the " First
Presidency," and Major-General Wilso/i Law, of the
Nauvoo Legion, through the columns of the Exposi-
tor,
THE DOCTRINES AND DOGMAS OF MORMONISM 389
5. That from 1842 to 1844 polygamy had been
preached in various States by the elders of the church,
thus showing it to be general.
6. Efforts were made by Joseph and Hyrum Smith
to suppress the facts by making public denials —
through the press — that such things were taught or
practiced by the leaders, thus seeking to evade the
charge that a "secret wife system," or polygamy,
existed in Nauvoo.
7. That in order to seemingly support this view,
and enforce it upon the public mind, several of these
elders were *'cut off," or threatened with expulsion,
for teaching ** polygamy and other false and corrupt
doctrines."
8. That at the very time these notices and denials
were published in the Times and Seasons ^ by the
authority of Joseph and Hyrum Smith, they were
both not only teaching the doctrine, but were actually
practicing polygamy — Joseph having Jive and Hyrum
two wives, as now appears by the testimony of the
women themselves.
9. That the revelation on celestial marriage was
presented to the members of the High Council, con-
vened for that purpose by Joseph Smith, and was
read by Hyrum Smith, in their presence, Aug. 12,
1844.
10. A copy of this document was preserved by
Brigham Young, who had it publicly read by Orson
Pratt in the Tabernacle at Salt Lake City, August,
1852, and was published in The Deseret News in Sep-
tember of the same year.
These are the facts as they appear from the records,
and as they are proved by the great preponderance of
the evidence in the case. What importance attaches
390 THE DOCTRINES AND DOGMAS OF MOBMONISM
to these facts? and how will they affect the Mormon
Church? are questions worthy the consideration of
the thoughtful student of the. times.
Of one thing we may be quite sure, and that is, if
Joseph Smith was the author of that *' revelation"
enjoining polygamy, it at once brands him as a wicked
and unscrupulous impostor, and wholly unworthy of
the respect and esteem of decent people. If he is
the author of such an abominable document, how can
any sane man repose the slightest confidence in any
of his so-called revelations?
If the matters and things set forth in the testimony
of these witnesses shall be esteemed as true, then it
must in all candor be admitted that Joseph was an
unblushing impostor, and as a consequence, Mormon-
ism is a deception and a fraud. And if this be true^
O, then, '* what shall the harvest be? "
With the consciousness x)f having endeavored to
fairly and honestly present the facts as I have been
able to gather them, the question is submitted to the
reader, and we leave it with him to decide as to
whether Jos^eph Smith was or was not the author of
Mormon polygamy.
CHAPTER XXXVir.
THE GATHERING.
The gathering — A new Jerusalem promised — Western Missouri the
land of Zion— Independence the central spot — Temple to be built —
Saints begin to gather — ^Established in Zion — A dark cloud arises
— Driven from Jackson County — ^Zion in possession of the enemy
— The redemption of Zion— How it is to be accomplished — A para-
ble— ^Zion's camp — Baurak Ale — The Lord's warriors— Start for
Zion — Meet a superior force— A narrow escape— A terrible storm
— A new revelation — Army to disband — Wait for a little season —
Cholera in the camp — Tried as Abraham — I will fight your bat-
tles—Shall find grace and favor in the eyes of the people — Let my
army become very strong— Par West— The Mormon war— Resist
the militia — Several killed — Exterminating order of Gov. Boggs —
Joseph and the leaders arrested — Mormons driven from the State
— The whole gathering scheme a failure.
The fact that God had promised to gather the
tribes of scattered Israel and restore them to their
own lands seems to have been the germ from which
sprang the gathering mania, so prevalent among the
Saints of every class and name. The idea of gather-
ing did not of course originate with the common peo-
ple, but like every other doctrine and dogma of Mor-
monism, it had its origin in the brain of Joseph
Smith. The earlier views of the prophet on this
question were rather dim and shadowy; the first spe-
cific reference to the subject being in September,
1830, as follows:
"And ye [six elders] are called to bring to pass the
gathering of mine elect [mentioned in par. l],.for
mine elect hear my voice, and harden not their
(391)
392 THE DOCTRINES AND DOGMAS OF MORMONISM
hearts; wherefore the decree hath gone forth from
the Father that they shall be gathered into one place
upon the face of this land, . . . for 1 will reveal
myself from heaven with power and great glory, with
all the hosts thereof , and dwell in righteousness with
men on earth a thousand years, and the wicked shall
not stand." (Doc. and Gov., page 115).
Thus it will be seen that the first idea was to gather
to one place, and thus be ready to receive Christ at
his appearing. Three months later, Dfecember, 1830,
and while Sidney Rigdon was assisting the prophet in
the work of ''translating" (!) the Old and New
Testament Scriptures, there was a slight enlarge-
ment upon the first idea of the gathering, as the fol-
lowing extract shows:
"And righteousness and truth will I cause to sweep
the earth as with a flood, to gather out mine own
elect from the four quarters of the earth unto a place
xohicli I shall prepare; a holy city, that my people
may gird up their loins, and be looking forth for the
time of my coming; for there shall be my tabernacle,
and it shall be called Zion, a new Jerusalem.'' (Doc.
and Cov., page IdS),
Three months later, in March, 1831, the prophet
has further illumination upon the subject of the gath-
ering. Joseph had now located in Kirtland, O., and
P. P. Pratt, Oliver Cowdery, Peter Whitmer and a
number of others, were doing missionary work in the
far west, and had written very flattering reports of
the country', especially that portion of Missouri imme-
mediately surrounding Independence, the county seat
of Jackson county. These historic facts may serve
to throw some very interesting side-lights upon the
following ** revelation."
THE DOCTRINES AND DOGMAS OF MOBMONISM 393
''Wherefore, I the Lord have said, gather ye out
from the eastern lands, assemble ye yourselves to-
gether, ye elders of my church; . . . and with one
heart and with one mind, gather up your riches that
ye may purchase an inheritance which shall hereafter
be appointed unto you, and it shall be called the New
Jerusalem, a land of peace, a city of refuge, a place
of safety iov the saints of the Most High God; and
the glory of the Lord shall be there, and the terror of
the Lord shall be there, insomuch that the wicked
will not come unto it; and it shall be called Zion,
"And it shall come to pass, among the wicked,
that every man that will not take up his sword against
his neighbor, must needs flee unto Zion for safety.
And there shall be gathered unto it out of every nation
under heaven; and it shall be the only people that
shall not be at war one with another. And it shall
be said among the wicked. Let us not go up to battle
against Zion, for the inhabitants of Zion are terrible,
wherefore we cannot stand." (Doc. and Gov., pages
155 and 156.)
Just how much truth there is in this boastful reve-
lation will appear further on, but this shows the gen-
eral trend of the prophet's mind. A *' New Jerusu-
lem '* must be established as a refuge, oru " place of
safety" for the saints, but just where the " city of
refuge " was to be located, the prophet was not yet
ready to announce; but it was not long deferred, how-
ever, for in June, just three months from the date of
the last revelation on the gathering (it seems re-
markable that these attacks were periodical — three
months apart), Joseph, the next day after the first
general conference at Kirtland, Ohio, received a
*' revelation," commanding him, with others, to go to
394 THE DOCTBIKES Jjn) DOGMAS OF MORMONISM
Independence, Mo., where also the next conference
was to be held. Following is what the Lord is repre-
sented to have said about the matter:
'* Wherefore, verily I say unto you, let my servant
Joseph Smith, Jr., and Sidney Rigdon, take their
journey as soon as preparations can be made to leave
their homes, and journey to the land of Missouri,
And inasmuch as they are faithful unto me, it shall be
made known unto them . . . the land of your
inheritances." (Doc. and Gov., page 167.)
Accordingly, Joseph and Sidney, in company with a
number of the leading men, *' took their journey, and
journeyed" to the "land of Missouri," where they
arrived about the middle of July. Delighted with
the country, and encouraged by the prospects of the
future, the prophet soon received the following ** rev-
elation:"
*' Hearken, O ye elders of my church, saith the
Lord your God, who have assembled yourselves to-
gether, according to my commandments, in this land,
which is the land of Missouri, which is the land
which I have appointed and consecrated for the gath-
ering of my saints: wherefore this is the land of
promise, and the place for the city of Zion. And
thus saith the Lord your God, if ye will receive wis-
dom here is wisdom. Behold the place which is now
called Independence, is the center place, and the spot
for the temple is lying westward upon a lot which is
not far from the courthouse; wherefore it is wisdom
that the land should be purchased by the saints; and
also every tract lying westward, even to the line run-
ning directly between Jew and Gentile. And every
tract bordering by the prairies, inasmuch as my disci-
ples are enabled to buy lands. Behold this is wisdom.
THE DOCTRINES AND DOGMAS OF MOBMONISM 395
that they may obtain it for an everlasting inherit-
ance.^' (Doc. and Gov., page 174.)
The same revelation goes on to appoint Sidney Gil-
bert as an agent to buy all the land in the *' regions
round about," and also to engage in the mercantile
business, to supply goods to the people, *'and thus
provide for my saints." By the same revelation a
printer was appointed, and thus was " my servant
William W. Phelps planted in this place, and estab-
lished as a printer unto the church."
Manifesting that energy and push which have ever
characterized Mormon colonies, they were soon com-
fortably located in the land of Zion, which was " con-
secrated and dedicated for the gathering of the
saints." The temple lot was dedicated in August,
and the saints were looking forward in great hope,
much encouraged by this ** glimpse of the future,"
as the prophet expressed it, ** which time will yet un-
fold to the satisfaction of all."
The Saints soon began to gather from the eastern
country and settle upon these fertile lands, till in a
short time their numbers were swollen to hundreds if
not to thousands. Zion was now established, and the
Saints were happy in the thought that a city of refuge
had been provided for them — so that, when *' the
overflowing scourge " should pass through the land,
they would be safe from all harm — it should pass over
them and not hurt them.
Time passed, and the Saints continued to gather
upon "the promised land," settling principally in
Jackson, Clay, Ray and other adjacent counties in
western Missouri. Their hopes were bright and ex-
pectant, their prophet having assured them of suc-
cess. A dark and ominous cloud had appeared upon
396 THE DOCTRINES AND DOGMAS OF MORMONISM
the horizon, which was destined soon to eclipse the
rising sun of their expected glory and cast a dark
shadow over the bright spirit of their dreams. The
rapid influx of so large a number of undesirable cit-
izens (undesirable, perhaps, because of their pecu-
liar religious views, and the " pluck and plod " which
bring material prosperity), created, on the part of
the people of Missouri, a strong feeling of opposition
to the " newscomers," which soon ripened into a
thorough hatred of everything Mormon.
Retaliation was the inevitable result of this exhibi-
tion of envy and malice, and which, in its turn, only
seemed to further intensify the feeling of their ene-
mies, who finally, by mob force, drove every Mormon
from Jackson county in November, 1833, and later,
under the '* exterminating " order of Governor L.
W. Boggs, they were in a body expelled from the
State.
While the Mormons, and more especiallj' the lead-
ers, were doubtless responsible for a liberal share of
these troubles, yet for this flagrant outrage upon the
rights and liberties of free Auierican citizens, there
<;annot be offered even the shadow of excuse. The
plea that the Mormons had violated the laws of the
State cannot be offered in justification of so grave an
offense against the cause of humanity, and the peace
and dignity of the State of Missouri. If the Mor-
mons had violated the laws of the State, as their ene-
mies charged, why not try them for their offenses,
and if found guilty, punish them according to the
provisions of the law they are charged with having
Tiolated? To say they could not be convicted, if
guilty, cannot be entered as a plea in abatement of
the offense, for certainly if the State had the power
THE DOCTRINES AND DOGMAS OF MOBMONISM 397
to expel the entire Mormon citizenship from the
State, it must have possessed the power to enforce its
laws against the individual transgressor.
It matters not what their peculiarities, or how
absurd may appear the tenets of their religion, they
were American citizens, amenable to the laws of the
country, and as such should have been protected in
their rights of citizenship. A great nation, a sover-
eign State and a large-minded, liberty-loving people
can well afford to deal justly, even with *' Mormons."
The scenes of Independence and Carthage can never
again be repeated in the United States, and well for
the honor of a great nation that it is so.
The thoughtful reader will have observed that the
plans of the prophet had been frustrated, and the
dream of his fancy shattered. Something must be
done to redeem Zion from the grasp and dominion of
the enemy. The city of refuge must be built, and a
** place of safety " prepared for the Saints. Soon the
time should come when a desolating scourge should
be poured out upon the inhabitants of the land; earth-
quake, famine and pestilence were to waste the in-
habitants of the earth, and every nation should be at
war with another. The Saints alone should be at
peace, and every man who would not take up the
sword against his neighbor would *' flee to Zion for
safety." This beautiful dream of the Saints had van-
ished, and their hopes were shattered. Something
must be done to avert the calamity and save the fail-
ing faith of the people.
The prophet, equal to the emergency, soon finds a
way out of the difficulty — Zion must he redeemed.
Another *' revelation " was now in order, and it was
not long delayed. Only a few weeks after the Saints
398 THE DOCTRINES AND DOGMAS OF MOBMONISM
had been driven from Jackson County the following
revelation was received, showing the reason why this
affliction was permitted to come upon them:
*' Yerily I say unto you, concerning your brethren
who have been afflicted and persecuted and cast out
from the land of their inheritance, 1, the Lord, have
suffered the affliction to come upon them, wherewith
they have been afflicted in consequence of their trans-
gressions. . . . Therefore they must needs be
chastened and tried, even as Abraham. . . Verily
I say unto you, notwithstanding their sins, , . .
I will not utterly cast them off; and in the day of
wrath I will remember mercy. I have sworn, and
the decree hath gone forth by a former commandment
which I have given unto you, that I would let fall the
sword of mine indignation in behalf of my people; and
even as I have said it shall come to pass. . . .
Therefore let your hearts be comforted concerning
Zion, for all flesh is in mine hands: be still and know
that I am God. Zion shall not be moved out of her
place, notwithstanding her children are scattered,
they that remain and are pure in heart shall return
and come to their inheritances, they and their chil-
dren^ with songs of everlasting joy, to build up the
waste places of Zion.'' (Doc. and Gov., pages 165,
166.)
Latter Day Saints boast of the literal fulfillment of
Joseph Smith's prophecies, and point with confidence
to this fact as one of the strongest proofs of the
authenticity of his prophetic mission. In view of
this I w ish to call attention to three distinct promises
in the above which utterly failed in their accomplish-
ment, namely:
THE DOCTRINES AND DOGMAS OF MORMONISM 399
1. That God would let fall his sword in behalf of
the Latter Day Saints.
2. That although they had been driven from their
lands and scattered, they should ^'return to their in-
heritances,^^
3. That both ^Hhey and their children'''' should
return with songs of joy and ^'huild up the waste places
of Zion.''
Not one of these predictions ever came to pass,
although every effort was put forth by Joseph Smith
and the leaders to accomplish the work, as we shall
presently see. Zion must be redeemed, but how was
this much desired end to be accomplished? Like all
other great questions in Mormonism, this was
promptly settled by ** revelation." Joseph then pro-
ceeds to solve the problem by means of a parable.
He represents the Lord as saying:
"And now I show unto you a parable, that you
may know my will concerning the redemption of
Zion. A certain nobleman had a spot of land, very
choice [Jackson County] ; and he said unto his serv-
ants, Go ye into my vineyard, even upon this very
choice piece of land, and plant twelve olive trees;
and set watchmen round about them, and build a
tower, that one may overlook the land round about,
. . . that mine olive trees may not be broken
down when the enemy shall come to spoil and take
unto them the fruit of my vineyard. Now the serv-
ants of the nobleman went and did as their lord com-
manded them; and they planted the olive trees, and
built a hedge round about, and set watchmen, and
began to build a tower." (Doc. and Gov., page 267.)
But these servants did not complete the work as-
signed them, for while they were questioning the
400 THE DOCTRINES AND DOGMAS OF MORMONISM
methods of their lord, *'the enemy came by night
[just as the mob did at Independence] and broke
down the hedge, and the servants of the nobleman
arose and were affrighted and fled [just as the Mor-
mons did] ; and the enemy destroyed their works and
broke down the olive trees." (Ibid, page 268.)
Having thus lost their possessions, how were these
'* servants " to get them back again? This perplexing
question was to be settled in the following business-
like manner:
" And the lord of the vineyard said unto one of his
servants [Joseph], Go and gather together the resi-
due of my servants [the churches in the East], and
take all the strength of mine house, which are my
wamnors, m}^ young men, and they that are of middle
age also, among my servants, who are the strength of
mine house, save only those whom I have appointed
to tarry; and go ye straightway unto the land of my
vineyard [Jackson County] and redeem my vineyard,
for it is mine, I have bought it with money. There-
fore get ye straightway unto my land ; break down the
walls of mine enemies, throw down their tower, and
scatter their watchmen; and inasmuch as they gather
together against you, avenge me of mine enemies; that
by and by I may come with the residue of mine house
[the remainder of the church] and possess the land."
(Ibid, page 268.)
This arrangement seems to have met with general
approval, and so measures were at once inaugurated
to carry out the plan and put the expedition in
motion. No sooner was it discovered by this astute
**seer" that the plan suggested by the parable met
with the approval of both leaders and people than
another "revelation" was forthcoming designating
THE DOCTRINES AND DOGMAS OF MOBMONISM 401
the "servant" of the parable who was to "gather
together the residue of my servants," to go up and
redeem Zion.
"Behold, I say unto you, the redemption of Zion
must needs come by power; therefore I will raise up
unto my people a man who shall lead them like as
Moses led the children of Israel, for ye are the children
of Israel and of the seed of Abraham; and ye must
needs be led out of bondage by power, and with a
stretched out arm. . . .
"Verily, verily I say unto you, that my servant
Baurak Ale [Joseph Smith] is the man to whom I
likened the servant to whom the lord of the vineyard
spoke in the parable which I have given you.
"Therefore let my servant Baurak Ale say unto the
strength of my house, my middle aged, gather your-
selves together unto the land of Zion; . . . and
inasmuch as mine enemies come against you to drive
you from my goodly land, . , , ye shall curse them ;
and whomsoever ye curse 1 will curse; and ye shall
avenge me of mine enemies; and my presence shall be
with you, even in avenging me of mine enemie^^, unto
the third and fourth generation of them that hate
me." (Ibid, page 277.)
It will be very interesting to note in what a signal
manner the latter day " Moses," " my servant Baurak
Ale," failed in every essential particular. Not a
promise made in any of these " revelations " concern-
ing the redemption of Zion has ever had even the
semblance of fulfillment, as we shall see.
This same revelation from which the above is
quoted contains another promise which utterly failed.
It is this :
"But verily I say unto you, that I have decreed a.
26
402 THE DOCTRINES AND DOGMAS OF MORMONISM
decree which my people shall realize^ inasmuch as
they hearken from this very hour unto the counsel
which I, the Lord their God, shall give unto them.
Behold they shalU for I have decreed it, begin to
prevail against mine enemies from this very hour,
. . . and they shall never cease to prevail until the
kingdoms of the world [the United States with the
rest] are subdued under my feet.
*'But verily I say unto you, I have decreed that
your brethren, which have been scattered, sAaZZ return
to the land of their inheritances and build up the
waste places of Zion, ... no more to be thrown
down." (Ibid, page 276.)
That they '* hearkened" unto the counsel of "my
servant Baurak Ale," all subsequent Mormon history
abundantly attests. Sidney Eigdon, Parley P. Pratt,
Lyman Wright and others, were commanded to go
into the "eastern countries" — meaning the eastern
States — and gather up companies to go and redeem
Zion. They were to continue till they had secured
"/ive hundred,^^ if possible, and if not, then three
hundred; "and if ye cannot obtain three hundred,
seek diligently that peradventure ye may obtain one
hundred. But verily I say unto you, a commandment
I give unto you, that ye shall not go up into the land
of Zion until you have obtained one hundred of the
strength of my house. . . . Pray earnestly that
my servant Baurak Ale may go with you and preside
in the midst of my people." (Ibid, page 278.)
The officers sent out soon raised two hundred choice
men — twice the number which was necessary to assure
their success under the provisions of this revelation,
as may be seen from the following:
"Parley P. Pratt, on this subject writes as follows:
THE DOCTRINES AND DOGMAS OF MOBMONISM 403
*' * It was now the first of Ma}^ 1834, and our mis-
sion had resulted in the assembling of about two hun-
dred men at Kirtland, with teams, baggage, provis-
ions, arms, etc., for a march of one thousand miles,
to carry some supplies to the afflicted and persecuted
Saints in Missouri, and to reinforce and strengthen
them, . . . This little army was led by President
Joseph Smith [Baurah Ale'] in person. It com-
menced its march about the first of May.' " (Smith's
History, vol. 1, page 456).
Concerning the preparations for this expedition we
also have the following:
** Joseph continues:
*' *May 5. Having gathered and, prepared clothing
and other necessaries to carry to our brethren and
sisters who had been robbed and plundered of nearly
all their effects; and having provided for ourselves
horses and wagons, and jirearms, and all sorts of
munitions of war of the most portable kind for self-
defense, as our enemies were thick on every hand, I
started with the remainder of the company, from
Kirtland, for Missouri.' " (Ibid, page 454.)
Thus we see the people were obedient to the coun-
sel which had been given, and according to the terms
of the revelation, were entitled to success. This
army, a list of whose names appears in Smith's His-
tory, Vol. 1, page 462-464, is known in Mormon his-
tory as *' Zion's Camp."
The army continued its march (on foot) till they
reached the western part of the State of Missouri,
about the middle of June. As we might naturally
expect, a body of over two hundred armed men from
another State marching to a given point for the
avowed purpose of reinstating, by force of arms if
404 THE DOCTRINES AND DOGMAS OF MORMONISM
necessary, their friends who had been expelled from
their homes in Jackson County, created great excite-
ment among the inhabitants of the State, and finally
resulted in armed opposition to their further prog-
ress. On the evening of June 19th Joseph's army
** encamped on an elevated piece of ground between
two brances of Fishing Eiver." Concerning what
occurred here, '*my servant, Baurak Ale," has this
to say:
**As we halted and were making preparations for
the night, five men armed with guns rode into our
camp and told us we should see hell before morning,
and their accompanying oaths partook of all the
malice of demons. They told us that sixty men were
coming from Richmond, Ray County, and seventy
more from Clay County, sworn to our utter destruc-
tion." (Ibid, page 464.)
Some two hundred others were ready to leave Jack-
son County to join with these to prevent the further
progress of Joseph's army. The Clay and Ray
County contingents were just on the west bank of the
river awaiting reinforcement from Jackson County,
expecting, it would seem, to make an attack on Zion's
Camp either that night or early the next morning;
and, according to the Mormon account of the affair,
commenced a **cannonading" while the sun was yet
*' one hour high." (Page 465.)
Just about sunset, however, a terrific hailstorm
arose and beat upon both parties in a frightful man-
ner. The rainfall was unprecedented; and the next
morning the stream was impassable for either army.
"V^^ith pver3i:hing drenched, and water-soaked ammuni-
tion, the would-be combatants could do nothing more
TRE DOCTRINES AND DOGMAS OF MOBMONISM 405
than hurl epithets and vile imprecations at the enemy
from the opposite bank of the swollen river.
The storm was by the Mormons regarded as a provi-
dential interposition, while the Missourians looked
upon it as a very unfortunate affair, as it prevented
them from carrying out their purpose to *'kill Joe
Smith and his army." Thus far " Zion's Camp " had
acted in good faith; and believing, as they did, that
the Lord had ** decreed a decree" to the effect that
they were to ** break down the tower, and scatter the
watchmen " of the enemy, and restore their afflicted
brethren to their *' inheritances in Zion,"they did not
for one moment doubt that it would be accomplished.
But " my servant Baurak Ale" knew that the hope
was vain. He had not dreamed of meeting such
resistance as that which lay just across the river.
Prompted by the soundness of the old proverb that
** discretion is the better part of valor," the prophet
concluded it would not do to undertake to enforce his
measures against such odds. Besides this, he had
sent a delegation to request the Governor, Daniel
Dunklin, to furnish him a " sufficient military force,"
to " reinstate the exiles and protect them in the pos-
session of their homes in Jackson County." But
this the Governor refused to do. (See Smith's His-
tory, Vol. 1, pages 471, 472.)
Knowing it would be madness to attempt to reach
Independence under such circumstances, the ** seer "
was not long in devising another means of escape
from the difficulty in which his audacity had placed
him. The next morning after the storm the " camp "
moved to a little prairie some ^ve miles distant, to a
more *' secure place, where they could defend them-
selves from the rage of their enemies."
406 THE DOCTRINES AND DOGMAS OF MOBMONISM
Something must be done; the enemy was upon
them, and the Lord had not appeared to defend them.
The "Moses," who was to redeem modern Israel
from bondage, unlike his great predecessor, was
about to be vanquished, and *' Israel " was already on
the retreat. A happy thought occurred to *' Baurak
Ale." He would give the people of Israel another
revelation explaining a matter concerning which they
never before had received an intimation, namely, that
all this sacrifice of time, money and life — for man}^ of
them died — was only a trial of their faith, — that the
Lord had never intended to redeem Zion by means of
this expedition. The following extracts from a docu-
ment known as the "Fishing River revelation," will
serve to show the extreme lengths to which deception
and fraud may drive the unscrupuluous. Here is the
manner in which the prophet meets the present diffi-
culty :
** Verily I say unto you, who have assembled your-
selves together that 3^ou may learn my will concerning
the redemption of mine afflicted people. Behold, I
say unto you, were it not for the transgressions of my
people, speaking concerning the church, and not in-
dividuals, they might have been redeemed even now;
but, behold, they have not learned to be obedient to
the things which I have required at their hands."
Then complaint is made that they were ** not united
according to the union required by the law of the
celestial kingdom," — and that they did not ** impart
of their substance, as becometh saints;" and that
they must ** learn obedience, if it must needs be by
the things which they suffer." But Joseph was very
particular' to inform them that he did not speak
** concerning those who are appointed to lead my
THE DOCTRINES AND DOGMAS OF MORMONISM 407
people, who are i\iQ first elders of my church.''* O, no!
not these; it was upon the common peaple who would
not give their hard-earned dollars to the leaders, that
the blame of this inglorious failure must now rest.
Shame! ^
*' Therefore, in consequence of the transgression of
my people, it is expedient in me that mine elders
should wait for a little season for the redemption of
Zion/'
Can any man of common sense be made to believe
that an all-wise God did not understand the frame of
mind that existed in these people at the time this
expedition started from Ohio, only a month before,
just as well as he did after this defeat of Joseph
Smith's plan? It seems incredible that men of or-
dinary intelligence could be so blind. And yet such
was the strength of this delusion that men o,f fair,
yes, of even more than ordinary intellectual powers,
were made to roll the deception under the tongue as
a sweet morsel. It is simply astonishing. Again :
** For behold, I do not require at their hands to
fight the battles of Zion."
And yet had- not they been commanded to do the
very thing that they are now informed they are not
required to do? Had not the *' strength of mine
house " — the young and strong, *' my warriors,^ ^ been
armed and equipped, only a few weeks before, /or that
very purpose? Had not these same confiding "war-
riors " been assured by a former *' revelation " that
God would go before them, just as he had gone
before the Israelites, in order to assure their success?
Had not the decree previously gone forth that Zion
should be redeemed with power., and with an out-
stretched arm under the leadership of their Moses?
408 THE DOCTRINES AXD DOGMAS OF MORMONISM
And yet when the trying moment came, when this
modern Moses should have stretched forth his arm
for the deliverance of the oppressed of his people, he
slinks away behind the wicked subterfuge of another
so-called revelation, and lays the blame of his
ignominious failure upon a people who were in no
way respoDsible for his folly. The blasphemous
document thus continues:
*' For as I said in a former commandment, even so
I will fulfill, I will -figlit your battles,^'
Never, in all the history of Mormonism, was there
a better opportunity offered for this boastful god of
the Saints to fight their battles than this very occasion
afforded. Why, instead of a scourge of cholera being
poured out upon the camp of Zion, did it not fail
upon these ungodly Gentiles, who, according to their
version of the affair, had not only robbed and plun-
dered their innocent brethren, but were now stand-
ing with drawn swords ready to slay the prophet and
devour the " residue of his people?'' Why wait for a
little season before executing his wrath upon these
" mine enemies? " O, consistency, thou art indeed a
jewel !
** Behold, the destroyer have I sent forth to destroy
and lay waste mine enemies."
When was this destroyer sent forth among these
enemies? Wliere did he operate? And whom did
he destroy? Will some wise men among the Saints
answer these pertinent questions? I have studied
closely every phase of Mormon history as it relates to
the diflSculties both in Missouri and Illinois, and I
have never yet been able to find a single footprint of
the fell monster. He has never yet appeared, and it
is now too late in the day for his appearance, and the
THE DOCTRINES AND DOGMAS OF MOBMON^SM 409
statement is thus shown to be irredeemably false.
'* And not many years hence they shall not be left
to pollute mine heritage, and to blaspheme my name
upon the lands which I have consecrated for the
gathering together of my Saints."
Sixty-three years have passed — almost the full
number allotted to man — and yet Zion is not redeem-
ed; these *' enemies" still ** pollute " the lands, and
still the Saints are waiting. With all these facts
staring them in the face, how can any intelligent
Latter Day Saint look forward to the time when Zion
shall be redeemed, with even the shadow of reason
upon which to rest his hope? Instead of the inhabit-
ants of Missouri having been laid waste by the destroy-
er, instead of there being not one left to pollute the
land of Zion, the lands are all occupied, great cities,
whose population is numbered by the scores of thou-
sands, have sprung up all over the country, aild
where there was one man then there are a hundred
now. Such are Joseph Smith's prophecies and their
fulfillment, and such the foundation upon which the
hope of the Saints must forever rest, so far, at least,
as the *' redemption of Zion" is concerned. But to
proceed :
*' Behold, I have commanded my servant Baurak
Ale to say unto the strength of my house, even my
warriors, my young men and middle-aged, to gather
together for the redemption of my people, and throw
down the towers of mine enemies, and scatter their
watchmen; but the strength of mine house have not
hearkened unto my words ; but inasmuch as there are
those who have hearkened unto my words, I have pre-
pared a blessing and an endow?nent for them, if they
continue faithful. I have heard their prayers, and
410 THE DOCTRIXES AND DOGMAS OF MORMONISM
will accept their offering; and it is expedient in me
that they should be brought thus far, for a trial of
their faith J"^
What a weak, pitiable excuse ! What a shameless
subterfuge ! And yet it seems to have satisfied the
majority of these warrior dupes — ^}'es, dupes; and I
use the word advisedly, and after much careful consid-
eration of all the facts — for they followed the *' coun-
sel " of '* my servant Joseph " to the very letter.
Those who had no families were required to re-
main, while those who had left their families in the
East were to "tarry for a season," subject to the
counsel of their leader. Following these instructions
the camp of Zion was in a short time disbanded. The
prophet, however, did not wish the impression to
prevail, neither with the warriors nor the " residue of
mine house," that the expedition had failed, or that
the determination to redeem Zion had been abandon-
ed; and so the "revelation" carefully provides for
this contingency as follows:
"Talk not of judgment, neither boast of faith, nor
of mighty works [the very things that rendered the
Mormons odious to the people] ; but carefully gather
together as much in one region as can be consistently
with the feelings of the people: and behold, I will
give you favor and grace in their eyes, that you may
rest in peace and safety, while you are saying unto the
people, execute judgment and justice for us according
to law, and redress us of our wrongs."
Thus what they failed to accomplish by force they
were now to endeavor to bring to pass by stealth. I
wish in this connection to call attention to two prom-
ises in the above extract which utterly and irredeema-
bly failed :
THE DOCTRINES AND DOGMAS OF MOEMONISM 41L
1. The Saints were to find " grace and favor " in
the eyes of the people, and,
2. They were to " rest in peace and safety " while
they were asking for redress.
How faithfully the god of the Saints fulfilled these
promises will appear as we proceed. The revelation
continues:
*'Now, behold, I say unto you, my friends, in this
way you may find favor in the eyes of the people,
until the army of Israel becomes very great."
. Yes, that was the idea; they were to "lift up an
ensign of peace, . . . and make proposals of
peace," and thus secure the good will of the people.
In the meantime God was to *' soften the hearts of
the people," as he had softened Pharaoh's heart,
*' until my servant BaurakAleand Baneemy [Sidney
Rigdon] whom I have appointed, shall have time to
gather up the strength of mine house; . . . and
after these lands are purchased I will hold the armies
of Israel guiltless in taking possession of their lands,
. . . and of throwing down the towers of mine
enemies that may be upon them, and scattering their
watchmen, and avenging me of mine enemies to the
third and fourth generation of them that hate me.
But firstly, let my army become very great."
This self-appointed Moses had discovered that his
army of ** warriors " were wholly unequal to the task
they had undertaken to perform, and therefore coun-
seled that they quietly disperse and settle in **the
regions round about," and wait till Joseph and Sidney
could return and gather up a sufficient reinforcement,
and ^Aen they would "throw down their towers and
scatter their watchmen," and in this manner Zion
should be redeemed from possession and control of
412 THE DOCTRINES AND DOGMAS OF MORMONISM
the enemy. But all this was but a cunning devise of
the prophet to extricate himself from the difficulties
in which his rash act had involved him.
^^'hile ** Baurak Ale and Baneemy '' were gathering
up the " strength of mine house," all the lands in
Jackson County were to be purchased ; and soon after
the promised endowment which was to take place in
the Kirtland temple, they should have power *'to
accomplish all things pertaining to Zion." , This reve-
lation concludes as follows:
"And all things shall work together for your good;
therefore be faithful, and behold, and lo, I am with
you even to the end. Even so. Amen.*' (See Doc.
and Gov., pages 285-288.)
It will be borne in mind that the Lord is represent-
ed in this revelation as having brought these people
thus far "for a trial of their faith," and that he had
^'accepted their offering," and would therefore be
with them *' even to the end." As to how well this
promise was kept, and in what a satisfactory (?)
manner the god of Joseph was with these poor de-
luded people, I shall permit the prophet himself to
relate. The ink was scarcely dry upon the paper
containing these blasphemous promises and declara-
tions till cholera broke out among them in a virulent
form. Concerning this matter Joseph saj's :
"About this time Brothers Thayer and Hayes were
attacked with cholera, and Brother Hancock was
taken during the storm. I called the camp together
and told them that in consequence of the disobedi-
ence of some who had been unwilling to listen to my
words, but had rebelled, God had decreed that sick-
ness should come upon them, and that they should die
like sheep ivith the rot; that I was sorry, but could not
THE DOCTRINES AND DOGMAS OF MOBMONISM 413
help it/' (Smith's History, Vol. 1, page 246, 247.)
They removed a short distance to fresh quarters,
but still the dread disease continued. Joseph further
says :
"June 24. This night the cholera burst forth
among us, and about midnight it was manifest in its
worst form. Our ears were saluted with cries and
moanings and lamentations on every hand; even
those on guard fell to the earth with their guns in
their hands, so sudden and powerful was the attack
of this terrible disease. At the commencement I
attempted to lay on hands for their recovery, but I
quickly learned by painful experience that when the
great Jehovah decrees destruction upon a people,
makes known his determination, man must not
attempt to stay his hand. The moment I attempted
to rebuke the disease, that moment I was attacked;
and had I not desisted, I must have saved the life of
my brother by the sacrifice of my own, for when I
rebvked the disease it left him and seized me."
(Smith's History, Vol. 1, page 479.)
Please stick a peg here, as we shall advert to this a
little further on.
How utterly absurd is all this I and how completely
incompatible with the promise of the revelation given
them only forty-eight hours before. God was to be
with them to the end; but instead of this they were
now dying *' like sheep with the rot," and all, for-
sooth, because some of them seemed unwilling to bow
to the mandates of this autocrat.
"When the cholera made its appearance," con-
tinues Joseph, ** Elder John S. Carter was the first
man who stepped forward to rebuke it, and upon this
414 THE DOCTRINES AND DOGMAS OF MORMONISM
was instantly seized and became the first victim in the
camp." (Ibid, page 480.)
The impression is sought to be made that God had
sent this terrible scourge upon the *' camp " for dis-
obedience to the words of their Moses. Joseph
Smith, the autocrat, never lost an opportunity to im-
press the thought upon the minds of his dupes that
he was the chief Mogul of Mormonisra, and that his
word was supreme.
The next morning after the cholera appeared, the
'* camp '' was divided into small bands, in the hope to
thus stay the ravages of the *' destroyer," but it con-
tinued unabated for four days, during which time
there were sixty-eight cases and fourteen deaths.
The careful reader will doubtless have observed
that neither the prophet nor any of his followers
possessed the power to "rebuke" the disease,
although they several times attempted to do so.
Joseph assured them that it was the hand of God
upon them, and that no earthly power could stay it ;
but one of his apostles, Heber C. Kimball, in relating
the /acte as they came within his experience, says:
" From that time the destroyer ceased, having
afflicted us about four days. Sixty-eight were taken
with the disease, of which number fourteen died, the
remainder recovering, as we found out an effectual
remedy for the disease, which was, by dipping the per-
son afflicted into cold water, or pouring it on him,
which had the desired effect of stopping the purging,
vomiting and cramping. Some of the brethren when
they were seized with the disease and began to cramp
and purge, the fever raging upon them, desired to be
put into cold water, and some stripped and plunged
themselves into the stream and obtained immediate
THE DOCTRINES AND DOGMAS OF MOBMONISM 415
relief. This led us to try the experiment on others,
and in every case it proved highly beneficial and
effectual where it was taken in season.'* (Smith's His-
tory, Vol. 1, page 486.)
Apart from other considerations, the above quota-
tion might be regarded as of but little importance;
but when considered in its relation to what Joseph
Smith had declared to them when the scourge first
appeared, it becomes a matter of some consequence.
He had told them that God sent this disease among
them, and that no human means could avail to stay
the hand of the destroyer. And so when the faithful
John S. Carter stepped bravely forward to "rebuke
the disease," with prayer and the laying on of hands,
he fell like Dagon before the ark of God, becoming
" the first victim in the camp," and thus emphasizing
the words of the prophet.
But when some poor sufferer, out of sheer despera-
tion, threw himself into the stream which flowed by
the camp, its waters proved a veritable Bethesda.
All who plunged beneath its waves were saved — were
healed. Thus were the waters of Hush Creek potent
to do what the combined efforts of prophet and
apostles had failed to accomplish, namely, to stop the
ravages of the plague which God had sent among
them, and which Joseph had said could not be stayed.
Who that is not blinded by the grossest super-
stition can fail to see that this whole affair was but
the merest sham, a most transparent fraud? Yet
these superstitious followers of the fictitious Moses
clung with characteristic tenacity to the delusive hope
that Zion would, in the near future, be redeemed, and
that they and their children would return to Zion with
songs of everlasting joy.
416 THE DOCTRINES AND DOGMAS OF MOBMONISM
Viewing this question from the higher standpoint of
reason and common sense, it is a matter of astonish-
ment that Latter Day Saints of ordinary intelligence
can any longer believe that they shall ever be able to
possess what they vaguely conceive to be *'the land
of Zion." At the time when Joseph set this scheme
on foot, all these lands could have been purchased at
about Government price, $1.25 per acre; whereas,
they are now worth anywhere from $40 to $100 per
acre. If they could not purchase these lands theriy
how can they do so now?
The " camp,'' however, carried out their instruc-
tions and returned to Kirtland, to receive their
** endowments " and wait till the army had become
very strong. They patiently waited, but waited in
vain. Instead of finding ** grace and favor in the
eyes of the people," the hatred engendered by the
attempt of their leaders to invade the State with an
armed force only grew stronger with the passing
years.
After the Saints had been driven from Independ-
ence, and after the failure of Joseph and his ** war-
riors " to reinstate them, a new city called Far West
became the headquarters of the church in the West,
and to this place and vicinity the prophet urged his
people to gather. Over five hundred left Kirkland at
one time (May 18, 1838) for the promised land, while
many gathered from Canada, Ohio and other States,
to Far West.
This unprecedented influx of Mormons again
aroused the suspicions of the people of Western Mis-
souri, and in a very short time almost the entire State
rose in arms against them ; and then followed what is
known in history as " the Mormon war."
THE DOCTRINES AND DOGMAS OF MOBMONISM 417
The first demonstrations of violence, it seems, ap-
peared in Davies and Caldwell Counties, in October,
1838. Mobs had gathered and threatened to drive
the Mormons from their homes. A company of
Saints was raised and sent to Davies County to pro-
tect their brethren. The mob was dispersed, leaving
a small cannon in possession of the Saints.
From this time forward the situation became more
and more serious, till the Governor of the State
ordered out the militia to quell the disturbance.
This small force was under the command of Captain
Bogart. A party of sixty Mormons, under the com-
mand of Apostle David W. Patten, was sent out to
meet what they supposed to be a mob. A battle
ensued in which Captain Patten and two of his men
were killed, while the militia lost but one man.
About the same time another event occurred at
Haun's Mill, on Shoal Creek, some twenty miles be-
low Far West, which greatly exasperated the Latter
Day Saints.
This is known in Mormon history as the ** Massacre
of Haun's Mill," which was doubtless a brutal piece
of butchery. News of these engagements soon
reached the ears of Governor L. W. Boggs, who, hav-
ing been informed that the Mormons had resisted
Captain Bogart 's militia with an armed force, issued,
on the 27th of October, 1838, to General Clark, what
is known in the annals of Mormonism as ** Gov.
Bogg's order of extermination.'* As this unique
document is almost invariably represented by Mor-
mon writers to be unconditional — that is, the Latter
Day Saints had no choice except as between expulsion
from tne State, or death — I will here quote that por-
27
418 THE DOCTRINES AND DOGMAS OF MOBMONISM
tion of the Governor's order which relates to exter-
mination, as follows :
" Headquarters Militia, "^
City of Jefeerson, Mo., Oct. 27, 1838. J
"Sir: Since the order of the morning to you, direct-
ing you to cause four hundred mounted men to be
raised within your division, I have received by Amos
Eees, Esq., and Wiley E. Williams, Esq., one of my
aids, information of the most appalling character,
which changes the whole face of things, and places
the Mormons in the attitude of open and avowed
defiance of the laws, and of having made war upon
the people of this State. Your orders are, therefore,
to hasten your operations and endeavor to reach
Richmond, Ray Co., with all possible speed. The
Mormons must be treated as enemies, and must be
exterminated, or driven from the State, if necessary,
for the public good. Their outrages are beyond all
description.
" Instead, therefore, of proceeding, as first directed,
to reinstate the citizens of Davies in their homes, you
will proceed immediately to Richmond, and there
operate against the Mormons. Brigadier-General
Parks, of Ray, has been ordered to have four hun-
dred men of his brigade in readiness to join you at
Richmond. The whole force will be placed under
your command. L. W. Boggs,
*' Governor and Commander-in-Chief."
**To General Clark." (TuUidge's History, pages
242, 243.) (Italics in the above are mine.)
Thus it will be seen that Governor Boggs had
ordered General Clark to proceed to Davies County,
THE DOCTRINES AND DOGMAS OF MOBMONISM 419
and reinstate the Mormon citizens who had been
driven from their homes by a lawless mob, but who,
upon being informed that Captain Patten had actu-
ally attacked the State troops under command of
Captain Bogart, changed the order, and directed the
forces of the State to be employed against the Mor-
mons, who, by their act of firing upon the militia
had placed themselves in the attitude of rebellion
against the State of Missouri. Perhaps no Governor
of any other State would, or could, have done less.
It will also be observed that the order issued to
General Clark does not provide that the Mormons
should be "exterminated" if they did not leave the
State; but rather that they must be exterminated, or
driven from the State, '''if necessary for the public
good,''
The prophet and many of the leaders were, at the
time of these occurrences, at Far West, Caldwell, Co.
On Oct. 30, the State troops marched upon the city
of Far West, under command of General Lucas, and
encamped for the night about a mile distant. The
Caldwell militia were under the command of Colonel
Hinkle, a Mormon. The Mormons "threw up tem-
porary fortifications of wagons, timber, etc.," says
Joseph Smith, and "the militia of Far West guarded
the city " through the night.
Next day (31st) General Lucas was reinforced by
about 1,500 men.
About 8 o'clock, a. m., Gen. Lucas sent a flag (pre-
sumably a flag of truce) towards the city, which was
met by Col. Hinkle and others, when, it seems,
negotiations were entered into between Gen. Lucas
and Col. Hinkle for the final settlement of the Mor-
mon troubles.
420 THE DOCTRINES AND DOGMAS OF MORMONISM
As to the character of this agreement the prophet
states it as follows, although upon what authority he
does not say :
"Colonel Hinkle went out to meet the flag, and
secretly made an engagement, 1st, To give up their
[the church's] leaders to be tried and punished;
2nd, To make an appropriation of their property-
all who had taken up arms — ^to the payment of their
debts and indemnity for damage done by them; 3rd,
That the balance should leave the State, and be pro-
tected out by the militia, but be permitted to remain
under protection until further orders were received
from the Commander-in-chief; 4th, To give up the
arms of every description, to be receipted for." (Tul-
lidge's History, page 244.)
Relative to what transpired later in the day, Joseph
thus continues :
"Towards evening I was waited upon by Colonel
Hinkle, who stated that the officers of the militia
desired to have an interview with me and some
others, hoping that the difficulties might be settled
without having occasion to carry into effect the exter-
minating orders which they had received from the
Governor. I immediately complied with the request,
and in company with Elders Rigdon and Pratt, Colo-
nel Wight and George W. Robinson, went into the
camp of the militia. But judge of my surprise,
when, instead of being treated with that respect
which is due from one citizen to another, we were
taken as prisoners of war, and were treated with the
utmost contempt." (Ibid, pages 244, 245.)
We do not wish to appear irreverent, but I cannot
forbear giving expression to the thought that, had
"Joseph, the seer," been as apt at reading the future
THE DOCTRINES AND DOGMAS OF MOBMONISM 421
as he was at seeing the past, he might have been able
to see the trap into which he and the leaders were
about to fall. But this he could not do, with all his
boasted powers of prophecy. He was as blind as the
willing dupes who followed him *' into the camp of
the militia," and so into the custody of the law, and
behind the bars of Liberty jail.
This was the beginning of the end, so far as the
gathering of the Saints to the "Land of Zion " is
concerned.
The stipulations entered into between General
Lucas, representing the State of Missouri, and Colo-
nel Hinkle, on the part of the Mormons, was ulti-
mately carried out, and the Saints, under the leader-
ship of Brigham Young, left the State the following
spring, and settled in Western Illinois.
For the part Colonel Hinkle performed in this mat-
ter, and especially the delivery of the leaders to the
authority of the State to be tried for their offenses,
he has ever been regarded as the Benedict Arnold of
the Mormon Church. As to whether his act was hon-
orable or otherwise, the reader will judge for him-
self.
Joseph and Hyrum Smith, with a number of other
prominent men of the church, were committed to the
Liberty, Clay Co., jail, to await the action of the
Grand Jury. In the following April the prisoners
were removed to Davies County, where they were
regularly indicted for " murder, treason, larceny,
arson and burglary."
Upon a change of venue the prisoners were taken
to Boone County and confined in jail to await their
trial upon the foregoing charges. But they were
never tried. The guard under whose care the prison-
422 TRE DOCTRINES AND DOGMAS OF MORMONISM
ers were placed one night got beastly drunk, and
taking advantage of the opportunity thus afforded,
they all escaped, and at once made their way to Illi-
nois, where they found a safe retreat among their
friends.
The redemption of Zion was now abandoned as a
forlorn hope. The dream of the prophet had van-
ished, and the hopes of an expectant people were
sadly disappointed.
Zion still languishes, for the inhabitants thereof
were made desolate. The ** enemy '' still *' pollutes "
the land, and the *' Temple of the Lord '' is still
unbuilt. Under such circumstances of disappoint-
ment and failure in the past, upon what can the
Saints build their hopes for the future?
Every promise concerning Zion and her redemption
has resulted in disastrous and hopeless failure, and
every prophecy remains unfulfilled. Still they look
forward to the time when they can sing as they never
sang before,
** Then gather up for Zion,
Ye Saints throughout the land,
And clear the way before you,
As God shall give command ;
Though wicked men and devils
Exert their power, 'tis vain,
Since He who is eternal
Has said you shall obtain."
To ordinary mortals, viewing the facts as they
exist in history, it is a wonder that the people do not
forever abandon such mischievous and hurtful doc-r
trines. But not so. The Saints still cling to their
faith, and sing, and hope, and pray for the redemp-
tion of Zion, and the establishment of the *'New Jeru-
salem." O, vain faith! delusive hope!
CHAPTER XXXVIII.
PROPHECIES OF JOSEPH SMITH — WERE THEY FULFILLED?
Prophecies of Joseph Smith— Were they fulfilled ?— The rebellion of
South Carolina— President Jackson and the Nulliflers— The
great rebellion— War of 1861-5— The propliecy analyzed— Unful-
filled—Letter to R. N. E. Seaton — Bloodshed, famine and earth-
quakes—A desolating scourge — Letter to John C. Calhoun— Dire
things predicted— The prophet grows eloquent — The whole pre-
diction a failure.
Perhaps there is nothing connected with the pecu-
liarities of Mormonism in which the average Latter
Day Saint has greater confidence than that all the
prophetic utterances of Joseph will be literally ful-
filled. The reason which they offer in justification of
this belief may be found in the fact that they believe
some of the most striking and remarkable among his
many predictions have already had circumstantial and
complete fulfillment.
It is with a view to determine the accuracy of this
claim that we shall now turn our thought to this ques-
tion.
The first prophecy of a general character to which
I shall invite the reader's attention is that which
relates to our late civil war, which is said to have
been given Dec. 25, 1832. Upon careful considera-
tion of the surrounding circumstances, I have ob-
served that every so-called revelation of the prophet
was suggested by some incident growing out of the
environments. For instance, that which he received
commanding him, in company with others, to go to
(423)
424 THE DOCTRINES AND DOGMAS OF MORMONISM
Independence, Missouri, grew out of the flattering
reports of Parley P. Pratt and others concerning the
wonderful fertility and beauty of the country and the
great natural advantages which it offered to the per-
secuted Saints in the East. The fact that Indepen-
dence was a most beautiful location for a city sug-
gested the "revelation" concerning the location of
Zion, and the place for the temple. In like manner,
the defeat of " Zion's Camp " by the prompt inter-
ference of an overpowering force of the wicked
Gentiles prompted the "Fishing Kiver revelation,"
and so on through the whole list.
The revelation we are now about to consider was
suggested by one of the most remarkable incidents in
American history, namely, the threatened dissolution
of the American Union by the famous nullification act
of the legislature of South Carolina, in November,
1832. The whole country was in a state of unusual
excitement. President Jackson took prompt meas-
ures to suppress the nullifiers, and the Government
made preparations to invade South Carolina, and the
State made preparations to defend. War was immi-
nent, and everybody expected trouble. Confident
that civil war would be the final result of all this
activity, and wishing to appear as the Daniel of the
dispensation, Joseph promptly received the following
revelation :
" Verily, thus saith the Lord concerning the loars
that will shortly come to pass, beginning with the
rebellion of South Carolina, which will eventually
terminate in the death and misery of many souls.
The days will come that wars will be poured out upon
all nations, beginning at that place; for behold, the
Southern States shall be divided against the Northern
THE DOCTRINES AND DOGMAS OF MOBMONISM 425
States, and the Southern States will call on other
nations, even the nation of Great Britain, as it is
called, and they [Great Britain] shall also call upon
other nations, in order to defend themselves against
other nations; and thus war shall be poured out upon
all nations. And it shall come to pass after many
days, slaves shall rise up against their masters, who
shall be marshaled and disciplined for war. And it
shall come to pass also that the remnants who are left
of the land will marshal themselves, and shall become
exceeding angry, and shall vex the Gentiles with a
sore vexation ; and thus, with the sword and by blood-
shed, the inhabitants of the earth shall mourn; and
with famine, and plaguy, and earthquakes, and the
thunder of heaven, and the fierce and vivid lightning
also, shall the inhabitants of the earth be made to
feel the wrath and indignation and chastening hand
of an Almighty God, until the consumption decreed
hath made a full end of all nations; that the cry of
the saints and of the blood of the saints shall cease
to come up into the ears of the Lord of Sabbaoth
from the earth, to be avenged of his enemies. Where-
fore stand ye in holy places, and be not moved until
the day of the Lord come; for behold, it cometh
quickly, saith the Lord. Amen.'* (Smith's History,
Vol. 1, pages 262 and 263.)
The Saints maintain that this rather remarkable
prediction has had a very striking fulfillment.
Whether this claim is justified by the facts of subse-
quent history remains to be seen. It by no means
follows that because two or three points in this pre-
diction have seemingly had a. partial accomplishment
the prophecy is authentic, and therefore divine.
In order to get at the exact truth concerning this
426 THE DOCTRINES AND DOGMAS OF MORMONISM
prophecy we must take into consideration all the
material facts and circumstances under which the
prediction was made, and also the details of its ful-
fillment. As already intimated, South Carolina was
at the time in a state of rebellion, and active prepara-
tions for war were being made on the part of both
the Federal Government and the State of South
Carolina. Everybody expected that civil war, with all
its attendant horrors, would be the inevitable result;
and in the event of war it was the general belief
among statesmen that the entire South would support
the action of South Carolina by joining in the con-
flict. The question of slavery had been agitated to a
degree that produced great bitterness in the minds of
the Southern people, and a spirit of general discon-
tent in the feelings of the Negroes of the South.
Under such circumstances it will not be difficult to
perceive that any man of ordinary information and
intelligence could have predicted the results of a war
between the North and South. Before we proceed to
analyze this remarkable production I wish to call
attention to a somewhat pertinent fact connected
with it.
It will doubtless be remembered that the Elders of
the Reorganized Church reject the revelation on
pol3^gamy because it was kept from the general pub-
lic, and was not published till 1852, by the authority
of the Church at Salt Lake City. If this objection be
valid, then it will apply with equal force in case of
the revelation now under consideration. This
prophecy never saw the light of day till it appeared
in "The Pearl of Great Price," published in Liver-
pool, England, in 1851, only one year after the reve-
lation on "celestial marriage" appeared in *' The
THE DOCTRINES AND DOGMAS OF MOBMONISM 427
Deseret News, at Salt Lake City. Where is the
proof that Joseph Smith ever received such a revela-
tion as that predicting the civil war? If the docu-
ment be genuine, why did it not appear in the book
of Doctrine and Covenants, authorized by the act of
a General Assembly at Kirtland, Ohio, in 1835? The
prophet himself was the chairman of the committee
that made the selection of the more important of his
revelations which should compose the book. This
''revelation and prophecy" concerning the civil war
has ever been considered one of the most important
of all Joseph's Smith's revelations. Why was it kept
from the public for so many years? Why did it not
appear with the other revelations in 1835, published
less than three years after it is said to have been re-
ceived? One of two answers must be the correct
one: either the revelation did not exist at that time,
or else the committee regarded it as a complete fail-
ure, and accordingly suppressed the remarkable docu-
ment. The latter reason is probably the true one, and
affords the solution of the whole question.
As a matter of fact, no man can be found, so far as
I am able to learn, who either saw the revelation, or
even heard of it, till it appeared in " The Pearl of
Great Price." (See Smith's History, Vol. 1, page
262.)
I state these things for the purpose of calling at-
tention to the fact that the genuineness of this docu-
ment is by no means established, and that its authen-
ticity must be regarded as very doubtful. By waiving
all technicalities, let us deal with the document on
its merits, that we may determine how much of it, if
any, has been fulfilled, and how much has failed; and
428 THE DOCTRINES AND DOGMAS OF MORMONISM
in order to do this I shall separate and number the
propositions.
1. South Carolina should rebel, (had rebelled, in
fact) and war between the States should follow.
2. The Southern States should call upon Great
Britain for assistance.
3. Great Britain should call upon other nations,
in order to defend herself against other nations, and
thus become seriously involved in war.
4. This action should result in the formation of
alliances, both oifensive and defensive, between all
the great powers of earth.
5. And wars should thus be poured out upon all
nations, beginning at the rebellion of South Carolina.
6. *'And it shall come to pass after many days
that slaves shall rise up against their masters, who
should be marshaled and disciplined for war."
7. **The remnants who are left of the land," were
to become "exceeding angry and vex the Gentiles
with a sore vexation."
8. During these perilous times the Saints should
stand in holy places, — that is, in Zion (Independence)
and her ** stakes," (other places of safety — See Doc.
and Cov., pages 153 and 266) and should not he
moved.
9. '*And thus with the sword and by bloodshed, the
inhabitants of the earth shall mourn;" and famine,
pleague and earthquakes, and the thunder of heaven,
and fierce and vivid lightning should never cease
** until the consumption decreed" of God had made a
''full end of all nations.^^
10. The final consummation of all things was at
hand, when Christ should *'come quickly," in power
and great glory.
THE DOCTRINES AND DOGMAS OF MORMONISM 42»
If this prophecy was uttered with reference to the
rebellion of South Carolina in November, 1832, as it
most assuredly was, then not one word of it ever
came to pass. But if, as the Saints now maintain, it
had reference to the secession movement of 1861,
then some of the things mentioned may be said to
have come true. For instance, the Southern States
followed South Carolina out of the Union, and war
between the States was the result, thus fulfilling
proposition No. 1.
In the next place the Southern States, through
their commissioners, called upon Great Britain for
assistance. This may be regarded as fulfillment
JSTo. 2.
Thus it will be seen that out of the ten events
which were to transpire in regular sequence, as the
result of the rebellion of South Carolina, only two
have had even an approximate or apparent fulfill-
ment, namely, the secession of South Carolina, and
the war between the States.
Latter Day Saints claim, however, that the proposi-
tion which says ^^ slaves shall rise up against their
masters," was also fulfilled. But this is not true.
The negroes of the South did not rebel against their
masters; neither were they marshaled and disciplined
for war, as the prophecy declares. After the famous
emancipation proclamation of Abraham Lincoln there
were no more *' slaves '* in the South — ^they were all
now freed men. These freed men rushed to the sup-
port of the government, and were enlisted into the
Union army. But no slave ever rose against his
master, and no slave was marshaled and disciplined
for war. This may, therefore, be set down as failure
JSTo. 1.
430 THE DOCTRINES AND DOGMAS OF MOBMONISM
Great Britain did not become involved in con-
sequence of the war between the States, and did not
call upon other nations, as the prophecy declared she
would do. This is failure No, 2,
No alliances between the great powers were formed
as a result of the South Carolina rebellion, and hence
failure No. 3,
Through these alliances, offensive and defensive,
the prophecy declares that war should be jyoured out
upon all nations^ immediately following the rebellion
of South Carolina. Nothing of the kind occurred,
and hence /a^7^^re No. 4.
In the next place the "remnants," — and that may
mean anything, possibly the shattered and demoral-
ized Southern armies, — were to " vex the Gentiles
with a sore vexation." Nothing of the kind was ever
known to have occurred, and that makes failure
No. 5.
The Saints were to stand in holy places, that is,
they should occupy their ** inheritances in Zion," and
were not to "be moved." But as they were driven
from Independence (Zion) and from Jackson County,
in November, 1833, and all other Mormons from the
State in 1839, this may be regarded as failure No. 6.
By means of war and bloodshed; by famine, plague
and earthquake, God would continue to destroy the
inhabitants of the earth, until he had made a ''^ full
end of all nations.^^
Not a nation — not even the Turkish empire — has
been destroyed. No nation on the earth has come to
an abrupt or untimely end, and hence failure No. 7.
The final consummation of all things does not
appear imminent, and the Lord has not appeared to
take vengeance upon the ungodly; and things move
THE DOCTRINES AND DOGMAS OF MOBMONISM 431
along about as of yore, and thus we record failure
No. 8,
With these stubborn facts staring them in the face,
how can the representatives of the Saints look an in-
telligent audience in the face and affirm that this
prophecy has had literal and circumstantial accom-
plishment!
It takes not divine inspiration to declare that war
would be the result of any attempt upon the part of
South Carolina, or of all the Southern States com-
bined, to overthrow the Federal Government. But
one of the remarkable features of this prophecy is the
entire omission of any reference to several of the
most important events connected with the late war.
It says nothing about the formation of the Southern
Confederacy, nor does it intimate that the greatest
rebellion of any age was crushed, and the States
brought back into the Federal Union.
While it declares that slaves would rise against
their masters, it is as mute as a sphynx upon the
question of emancipation, — not a word about the
shackles falling from the limbs of four millions of
slaves, by the single stroke of the immortal Lincoln's
pen.
Not a word about any of these things, and yet they
are the most important events connected with the
great civil war growing out of the rebellion of South
Carolina.
Thus it will be seen that this prophecy of which
Latter Day Saints are wont to boast, only guessed
with reasonable accuracy, two points, while it utterly
failed in eight; besides omitting to mention three of
the most important events connected with the sub-
ject. The prophecy thus remains unfulfilled, and the
432 THE D0CTBI2iES AIW DOGMAS OF MOBMOIOSM
time is now past when its accomplishment can be
regarded as among the possibilities of the future.
So confident, however, was the prophet that war
would be the result of the attitude of South Carolina
in 1832, that he made it the basis of another prophecy
on January 4, 1833o In a letter to Mr. R. N. E. Sea-
ton, of Rochester, N. Y., the editor of a leading news-
paper published in that city, Mr. Smith says :
'*And now I am prepared to say, by the authority
of Jesus Christ, that not many years shall pass away
before the United States shall present such a scene of
bloodshed as has not a parallel in the history of our
nation; pestilence, hail, famine, and earthquakes
will sweep the wicked of this generation from off the
face of the land, to open and prepare the way for the
return of the lost tribes of Israel from the north
country. The people of Lord . . . have already
commenced gathering together to Zion, which is in
the State of Missouri; therefore I declare unto you
the warning which the Lord has commanded me to
declare unto this generation. . . . Repent ye,
repent ye, and embrace the everlasting covenant, and
flee to Zion before the ovei*flowing scourge overtakes
you, for there are those now living upon the earth
whose eyes shall not be closed in death until they see
all these things, which I have spoken, fulfilled."
(Smith's History, Vol. 1, page 262.)
Thus it may be seen that the prophet still believed
in his prediction of December 25, and that war would
follow that particular rebellion, until a scene of
bloodshed and carnage, which has no parallel in the
history of our nation, should be the result. But this,
like most of his prophecies, proved a complete fail-
ure, as the history of those times abundantly shows.
TEE DOCTRINES AND DOGMAS OF MOBMONISM 433
The difficulties which then existed were finally set-
tled by the adoption of Henry Clay's Compromise
Tariff Act of 1833. The Government forces were
withdrawn, and the dark war-cloud that hung over
the nation like a pall was thus dissipated, and peace
again restored. The prophecy was a failure, and the
prophet himself seems to have lost his faith as to its
accomplishment, and hence, the revelation did not
appear in the Book of Doctrine and Covenants, which
was published a short time afterwards.
But even if we give it the broadest possible scope
and allow that the second rebellion of South Caro-
lina was the time referred to, as claimed by its advo-
cates, when the predicted calamities should begin,
even then it must be regarded as a failure.
The prophecy contained in the Seaton letter is but
an abridgement of that of Dec. 25, 1832, with a few
points more clearly stated. It is certainly true that,
following the rebellion of 1861, there was presented a
scene of " bloodshed '' which has no parallel in the
annals of the country ; but when you have said this,
all has been said that can in truth be declared with
respect to the fulfillment of this prophecy. Not
another item in the prediction has had even the sem-
blance of accomplishment.
The ** overflowing scourge," soon to overtake the
wicked inhabitants of the land, did not materialize,
and Mr. Seaton thought it wholly unnecessary to
"flee to Zion*' for safety. "The people of the
Lord," who were then gathering to Zion, were driven
from their homes in less than a year from the time
the prediction was uttered. Pestilence, hail, famine
and earthquakes did not *' sweep the wicked of this
generation from off the face of the laud," and the
28
434 TEE DOCTRINES AND DOGMAS OF MOBMONISM
*' lost tribes of Israel '* have not returned from " the
north country " in the regions of the pole.
All these things were to transpire in their regular
order, immediately following the rebellion of South
Carolina; but all of which are only rendered con-
spicuous by their absence, thus marking the prophecy
as a poor, miserable failure. Further comment upon
this document appears useless; and I therefore pass
to the consideration of another of Joseph's prophe-
cies.
In a letter addressed to John C. Calhoun, of South
Carolina, dated at Nauvoo, 111., Jan. 2, 1844, may be
found what is perhaps the most remarkable and
striking of all the prophecies delivered by this eccen-
tric and impulsive man. He had, in a previous com-
munication, asked the renowned South Carolina
statesman what would be his rule of action relative to
the Latter Day Saints, who had been expelled from
the State of Missouri, should he be elected President
of the United States. To this inquiry Mr. Calhoun
returned the following reply:
"But as you refer to the case of Missouri, candor
compels me to repeat what I said to you at Wash-
ington, that, according to my views, the case does not
come within the jurisdiction of the Federal Govern-
ment, which is one of limited and specific powers."
(Smith's History, Vol. 1, page 451.)
To this Joseph made a lengthy and characteristic
reply. Among other things the prophet says:
*'If the General Government has no power to
reinstate expelled citizens to their rights, there is a
monstrous hypocrite fed and fostered from the hard
earnings of the people. A real * bull-beggar ' upheld
by sycophants. And although you may wink to the
THE DOCTRINES AND DOGMAS OF MOBMONISM 435
priests to stigmatize, wheedle the drunkard to swear,
and raise the hue and cry of * Impostor! false
prophet ! G d n old Joe Smith ! ' yet remember,
if the Latter Day Saints are not restored to all their
rights, and paid for all their losses, according to the
kn'own rules of justice and judgment, reciprocation
and common honesty among men, that God will
come out of his hiding place and vex this nation with
a sore vexation; yea, the consuming wrath of an
offended God shall smoke through the nation with as
much distress and woe as independence has blazed
through it with pleasure and delight. . . .
**In the days of General Jackson, when France
refused the first installment for spoliations, there was
power, force and honor enough to resent injustice
and insult, and the money came. And shall Missouri,
filled with negro drivers and white men stealers, go
* unwhipped of justice ' for tenfold greater sins than
France? No! verily no! While I have power of
body and mind — while water runs and grass grows —
while virtue is lovely and vice hateful, and while a
stone points out a sacred spot where a fragment of
American liberty once was, I or my posterity will
plead the cause of injured innocence until Missouri
makes atonement for all her sins, or sinks digraced,
degraded, and damned to hell, ' where the worm
dieth not, and the fire is not quenched.' '' (Tullidge's
History, pages 455, 456.)
The fulfillment of this remarkable prophecy is
made contingent upon the action of the General Gov-
ernment. If the United States should take the mat-
ter in hand, and reinstate the expelled Latter Day
Saints to their possessions in Missouri, the nation
should escape the pending calamity. But if the
436 THE DOCTRINES A2W DOGMAS OF MORMONISM
Federal Government failed to do this, then ''the
consuming wrath of an offended God " should smoke
through the nation with as much distress and woe as
"independence had ever blazed through with pleas-
ure and delight."
The government did not even attempt to restore
the Saints, and yet the consuming wrath of God
failed to smoke through the nation. The old flag
still floats to the breezes of every clime, and the
nation has not yet been "consumed.'' But instead,
she stands to-day as one of the greatest powers on the
earth.
So much, then, for this great flourish of trumpets
by the Modern Seer.
Besides this national woe — ^this consuming wrath —
there was also to be a special dispensation of divine
wrath visited upon the State of Missouri. This great
State, " filled with negro drivers and white men steal-
ers," should not go ** unwhipped of justice" for her
great sin in thrusting the Saints from their homes.
"No! verily no!" She, too, must suffer for her
individual transgressions. She must make atonement
for driving an innocent people from their homes.
Either Joseph or his posterity should continue to
plead the cause of an injured people till Missouri had
made ample restitution, or till she should sink "dis-
graced, degraded, and damned to hell."
In the following June Joseph was killed by a mob
in Carthage jail, and could, therefore, no longer
plead the cause of his people. Thus sixteen years
passed away, and no voice was heard to plead the
cause of the exiled Saints. At the end of that time,
however, or in 1860, the eldest son of the murdered
Seer took his father's place at the head of the Eeor-
THE DOCTRINES AND DOGMAS OF MORMONISM 437
ganized Church, but still no pleading voice was
heard. And up to this date the son has never been
knovva to petition either the State of Missouri or the
Oeiieral Government to restore the Mormon people
to their lost inheritances in Zion.
It is likewise a well-known fact that neither the
State of Missouri nor the Federal Government has
ever put forth the slightest effort to make the restitu-
tion this vengeful revelation demands, and yet they
both stand as living witnesses of the vanity and pre-
sumption of the prophet, and the absolute unreliabil-
ity of his prophetic utterances.
The United States of America stands to-day as the
peer of the most advanced nation on the globe, while
Missouri takes high rauk among the sisterhood of
States, and has beeu neither disgraced, degraded, nor
*' damned to hell," as the vindictive prophet declared
she should be, but, in her imperial majesty, she stands
erect to pronounce the prophecy a failure, and its
author a fraud.
CHAPTER XXXIX.
CONCLUSION — ^A LETTER TO ELDER T. E. L.
A letter to Elder T. E. L. — Modem revelation — Apostles and proph-
ets— Church organization — Its various oflficjers — Two Priesthoods
— "Those abominations" — Early Christians — A charge repelled —
Those idolatrous Israelites — ^No new revelation necessary — The
*'basic idea of Mormonism" — An important question — The New
Testament a perfect guide — ^Pive pointed questions — Six reasons
examined— The Bible a detector — A mere srcapping of incidents —
The whole system wrong — Conclusion.
Other topics might be discussed with propriety^
and possibly with profit, but as we have examined
many of the more important questions connected with
Mormon theology, it will perhaps be sufficient to
close this volume with a letter to a prominent Polder
of the Reorganized Church, to which no reply was
made. Following is the letter:
Dear Brother: —
Your communication of recent date came
duly to hand, and its contents have been carefully
considered. In the opening paragraphs of your letter
you express the thought that I seem to *' confess, at
least in part, the faith of the Saints" concerning
God's revealments to man at the present day. Then
so let it be; for I am very glad the "Saints" have
some things in common with all Christian people
which I am able to endorse.
I am quite aware it is the "faith of the Saints'^
that any person may receive a revelation for himself,
but while this is true, it is likewise a fact that all are
(438)
THE DOCTBINES AND DOGMAS OF MOBMONISM 439
alike prohibited from receiving revelation for the
benefit of the church. This divine prerogative is con-
fined to the ** Prophet, Seer, Revelator and Trans-
lator," Joseph Smith, "for he receiveth them even as
Moses." So says the "Doctrine and Covenants."
MODERN REVELATION.
It is hardly necessary for me to say that I most
heartily disbelieve this whole revelation business, and
for the best of reasons. I have seen too much of it.
Too many gross errors and glaring absurdities, not to
mention the "grosser crimes," have been authorized
through its exercise for me to repose the least confi-
dence in it. The " grosser crimes " of Utah, includ-
ing polygamy and murder; the abominations of
Strangism on Beaver Island, including polygamy,
wholesale theft, highway robbery and foulest murder;
the gross absurdities of " Baneemyism," and the un-
blushing obscenity of Rigdonism, all had their origin
in pretended revelation.
In view of these facts I repeat the question. Of
what possible benefit is this professed revelation to
the world? In answer to this question I undertake to
say that no good, but much evil, has resulted, and
nothing else can reasonably be expected.
I prefer a system of religion with moral, spiritual
and intellectual advancement as its leading character-
istics, with no revelation but the Bibje, to a system
that claims so much in the way of new revelation,
whose tendencies are in the opposite direction, and
whose fruit has ever been evil. " A tree is known by
its fruits."
440 THE DOCTRINES AND DOGMAS OF MORMONISM
APOSTLES AND PROPHETS.
Respecting a church organization with inspired
apostles and prophets, you ask: "But wh}' not apos-
tles and prophets to-day?" Now, Bro. Lloyd, let us
try to take a fair, sensible, honest view of this mat-
ter, as I am fully assured you are capable of doing, if
only you can rise above sectarian prejudice, and for
the time, at least, lay aside pre-conceived opinions.
And in order to get the question fairly before your
mind, allow me to present a proposition for your con-
sideration. It is this: In the original and Biblical
sense of the word you have neither an apofitle nor a
prophet in the church.
It is true you have what you are pleased to call
apostles, but they are not such in the proper sense of
that term, and no proof can be adduced to support
the claim. And further, there is no chiss of min-
isters in your organization designated and known as
** prophets." Please note this carefully. This, you
know, is a fact not to be questioned for one moment.
Take any work extant recognized by the church as
authoritative, and run ov^er the list of officers, or
what is termed "the order of the priesthood," from
the " First Presidency " down to the deacon, and the
office of " prophet" does not appear.
For proof of this you are referred to "Presidency
and Priesthood," by Apostle W. H. Kelley, and
"Manual of the Priesthood," by Chas. Derry, presi-
dent of the " High Priest's Quorum." In neither of
these works can be found the office oi prophet.
As to the church organization of which you boast,
and which is claimed to be strictly Biblical, allow me
to say it is wholly unauthorized. No such organiza-
THE DOCTRINES AND DOGMAS OF MOBMONISM 441
tion as that which you claim for the church is known
to the New Testament, or the Old either, for that
matter. I speak advisedly while making this declara-
tion, knowing whereof I affirm.
*' See that ye make all things according to the pat-
tern," is the watchword of all Latter Day Saints, and
I intend to hold them strictly to a rule of their own
choosing respecting their form of church government.
CHURCH GOVERNMENT.
W. H. Kelley, in his ** Presiidency and Priesthood,"
on pages 53 and 83, gives the list of officials in the
church as follows:
1. *' The First Presidency," consisting of one
"chief apostle and Melchizedek high priest," and
two *' counselors "or ** assistants."
2. The quorum of twelve apostles.
3. The (a) seventy elders.
4. The elders.
5.. Biphops [*'the presiding bishop and his two
counselors," called the (b) *' Bishoprick"]?
6. (c) Priests.
7. Teachers.
8. Deacons.
9. High Priests.
10. (d) Evangelists.
11. (e) Pastors.
Here we have eleven distinct offices presented by
Mr. Kelley as necessary to the complete organization
of the Church of Christ, and that they constitute the
organic structure of the body he represents.
It is quite needless, perhaps, for me to remind you
that some of these offices are not once mentioned in
the entire history of the New Testament Church.
442 THE DOCTRINES AND DOGMAS OF MORMONISM
Prominently among these are the " First Presidency."
Neither Christ nor his apostles knew anything what-
ever of a ** First Presidency."
Mr. Kelley, in rendering his list, totally ignores an
office in his church second only in dignity to that of
the *' First Presidency," namely, that of "Patriarch."
Why he did so we are left to imagine. No hint can
be found in the New Testament Scriptures of the
existence in the church of such a thing as a Patri-
arch.
Not a word about a "Bishoprick," consisting of a
" presiding bishop " and his two *' counselors." No
mention — not even a hint — in all the Bible of a
" Quorum of High Priests." Nothing said about the
office of '* priest" in the Church of Christ. Not a
syllable about the ** High Council in Zion," nor yet of
the " High Council in th^ stakes (!) of Zion." Not
a word about any of these things ; . and yet you urge
them as a part of the organic structure of the church.
And while you do this you say exultingly to the entire
religious world, ** See that you have all things accord-
ing to the divine pattern, as it is laid down in the
Bible,^' Truly may we exclaim, " O consistency,
thou art indeed a jewel."
Now, my dear brother, no one knows better than
do you that in all God's word there can be found
no support whatever for such a wild vagary. Not a
scrap of history, either sacred or profane, can be
produced that even so much as remotely hints at
such an organization as that which you seek to main-
tain.
No man in the history of the Mormon Church has
entered upon this difficult task with as much pains-
taking labor as has W. H. Kelley in his '* Presidency
THE DOCTRINES AND DOGMAS OF MOBMONISM 443
and Priesthood;" and yet his effort is devoid of a
single fact, either of Scripture or history, that, when
fairly construed, even tends to support his position.
With respect to the two priesthoods, namely, '* the
Melchizedek and the Aaronic," being in the church,
his every argument is based upon assumption, pure
and simple.
You may think this a broad, and perhaps ground-
less, assertion, yet I make it after having carefully
read his book, and know whereof I speak, and do not
fear successful contradiction.
In closing your argument on " apostles and
prophets,'' you say: *' Surely no one, reading its
pages [meaning the Bible] , can intelligently claim its
support for a disbelief in the necessity now, for
apostles and prophets."
If this be true, then why do you not have in the
church h, class of ministers specifically denominated
prophets as set forth in 1 Cor. 12: 28, but purposely
omitted by Mr. Kelley in his list of officers?
You have a class of ministers called "apostles,"
but where are your " prophets " in the same specific
sense? You know perfectly well that you have none.
This being true, and having several offices, with their
respective incumbents, wholly unknown to the New
Testament, and hence unauthorized by it, what be-
comes of your boasted claim of having a strictly
Biblical church organization, — a house built accord-
ing to the pattern? If you lack one member, you
come short of the pattern. If you have several mem-
bers not included in the structure of the original
body, then you overreach the pattern, which is
equally objectionable. But when it is considered
that your system lacks in one direction and over-
444 THE DOCTRINES AIH) DOGMAS OF MOBMONISM
reaches in the other, then there can be but one con-
clusion, and that is, the structure is not made accord-
ing to the pattern, and hence must be wrong. I see no
possible way of escape from this conclusion.
*' THOSE abominations/'
Under this head 3'ou ask:
** But why should these trouble you, when you con-
fess it to be due to a departure from the light of
modern revelations?"
These abominations do not trouble me in the least,
but you seem to overlook the point I most wish to
make, namely, that if the modern *' revelation " has
not the power to so influence and impress men as to
restrain them from the commission of such abomina-
tions, of what possible good can such a revelation be
to the world? That is the vital point.
I am not a little surprised, I confess, at your effort
to apologize for this latter day abomination, bj^ as-
serting that the Christians were chargeable with
similar offences. Upon this point you ask:
" Shall we say that the revelation of Jesus is
chargeable with abominations among Christians, only
a few years after Jesus ascended?"
In answer to this charge allow me to suggest that it
may be well for 3'ou to prove that Christians, gen-
erally, were guilty of the abominations you charge
upon them, before you make it the ground of an
apology for this latter day abomination.
I deny the charge most emphatically, and declare
that it cannot be maintained. That their enemies
charged them with immorality and crime is conceded ;
but that they were guilty as charged. Christians every-
where deny.
THE DOCTRINES AND DOGMAS OF MORMONISM 445
The rule by which I may desire to test so-called
modern revelation is equally applicable to the revela-
tion made by Jesus Christ. If the religion revealed
by Jesus was not, and is not, sufficient to restrain the
evil tendencies of human nature and elevate man to a
higher plane of life, then it is not the religion that
will redeem a fallen race.
You have but to compare the present advanced
state of the world, intellectually, morally and spirit-
ually, with the conditions which existed at the time
the revelation was made, to convince you of its divine
origin.
Sixty-seven years have now transpired since the
dawn of " revelation's holy light,'* as announced by
Joseph Smith. Compare the results of this sixty-
seven years with the corresponding period of time
beginning with the introductory work and revelation
of Jesus Christ, and we must say the divinity of the
revelation of Jesus is made to appear, and in com-
parison with whose grandeur and glory the pretended
revelation of Joseph Smith sinks into contemptible
insignificance. We must determine the value of a
system by the amount of good it accomplishes. Look
at results^ not theories.
THOSE IDOLATROUS ISRAELITES.
Your reference to the idolatry of the children of
Israel, while Moses was in Mount Sinai receiving the
Law, is wholly inadmissible as an apology for the
abominations growing out of Mormonism, and cannot
be forced into service as an excuse for the utter fail-
ure of Joseph Smith's new revelation. These Israel-
ites, for four hundred years, had been kept in bond-
age and in ignorance, and were comparable only to
446 THE DOCTBINES AND DOGMAS OF MORMONISM
the freedmen of the South at the time of their eman-
cipation from the bondage of slavery. Will you, in
order to make out a case, place the followers of
Joseph Smith on a level, morally, intellectually and
spiritually, with these ignorant slaves of both ancient
and modern times? Surely it must be a desperate
case that requires such a mode of defense.
No, Bro. L , this will not do. The truth ex-
plains the situation far better; and the truth is,
there was no potency in the modern revelation for
good, and hence its failure.
On the third page of your letter you seek to evade
the force of my remarks in the arraignment of the
" old church " by saying:
*' The facts of the case, when fully considered, will
vindicate the great mass of the people; for not one in
ten was guilty.'*^
Suppose we examine a few of the facts connected
with this matter.
At the time of Mr. Smith's death, in 1844, the
church, it has ever been claimed by Latter Day
Saints, numbered 200,000 souls. Of this number,
according to your figures, 20,000 only were guilty.
This leaves 180,000 who stand "vindicated." Take
from this number the entire membership of the Reor-
ganized Church, which, in round numbers, is about
25,000 (and this, you will doubtless concede, is quite
liberal, as many of this number must be new con-
verts), and we have a balance of 155,000. Where
shall we look for these Saints, 155,000 strong, who
stand "vindicated" by your mode of argument?
Where, except under the domain of the Utah Church,
can this number be found? Can you account for
them?
THE DOCTBINES AND DOGMAS OF MOBMONISM 447
Again: If only ten per cent were guilty, as you
assert, why was it declared in what is known as the
'* Revelation of 1841," written by Joseph Smith, that
if the church did not complete the temple at Nauvoo,
111., within a given time, they should *'be rejected as
a church with your dead, saith the Lord your God? "
The Reorganized Church has ever maintained that
when Joseph Smith publicly announced, just before
his death, that there should be '' no more baptis7fis for
the dead ^' in the Mississippi River, the entire church
was rejected of God. How can you justify this
wholesale condemnation of both the living and the
dead, if not one in ten was guilty?
So far as the moral character of the people of the
Heorganized Church is concerned, I have only to
remind you that whatever of moral excellence they
may possess is due, not to the ** distinctively Mor-
inonic Canons," but rather to the divine excellence of
the early ''Christian Canons," as we have them in
the New Testament Scriptures.
NO NEW REVELATION NECESSARY.
That during a period of some four thousand
years — from Adam to Christ — God did graciously
reveal his will to man in various ways, is readily and
frankly conceded; but this fact does not afford a
sufficient reason for believing that he will ever con-
tinue to do so. To my mind this reason is insuffi-
cient. The conclusion is not warranted by the prem-
ise. If men were justified by the works of the Law,
then your argument would appear to possess the
elements of consistency. But Paul assures us that
** man is not justified by the works of the law, but by
faith in Jesus Christ, . . . Christ having redeemed
448 THE DOCTBIKES AND DOGMAS OF MORMONISM
US from the curse of the law ; for by the works of the
law shall no flesh be justified." (Gal. 2: 16; 3: 13.)
When Christ came into the world he made a revela-
tion of God's will to man, by the prov^isions of which
all flesh might be justified before him.
The divine law thus revealed, James assures us, is
the *' perfect law of liberty " (Jas. 1 : 25.) The Gos-
pel law, then, is a perfect law; and if perfect it con-
tains every necessary provision for man's redemption.
Peter assures us that this revelation of God's will to
man contains *' all things that pertain unto life and
godliness." (2 Pet. 1: 3.)
This cannot be said of any revelation given to man
previously to this time. But here we have a law
which contains everything necessary to life; every-
thing necessary to godliness, and hence, everything
necessary to man's salvation. It follows, then, as a
logical sequence, that if everything necessary to the
salvation of a fallen race w^as given through Jesus
Christ, there can be no possible need for a subsequent
revelation.
Any additions to this perfect law would only mar
and destroy its beauty; and that is just what Joseph
Smith's revelation has done.
Kef erring to my illustration, you say: " That little
* constitution ' argument fails to meet the case," but
you do not attempt to show, by analyzing it, wherein
it ''fails."
"BASIC IDEA OF MORMONISM."
Again: You say *' the basic idea of Mormonism
remains unshaken and unmoved." I presume you
mean the "basic idea" remains "unshaken" in the
minds of those who still endorse it. Nothing more.
THE DOCTRINES AND DOGMAS OF MOBMONISM 449
The same may be said of Mohammedanism or of
Buddhism. It does not follow that, because *'the
basic idea" of a system may remain *' unshaken " in
the minds of its devotees, the principle involved in
such '* basic idea " is necessarily correct.
You seemingly wish to impress upon my mind the
fret of God's immutability, a point never brought in
question, and has nothing to do with the questions in
controversy. No Christian doubts that God is un-
changeable, and that he commands and he revokes.
It is very illogical, as well as unscriptural, to say that
what God did sometime in the remote past he will
always continue to do. For example, he once placed
his people under the severe training of a " school-
master " — the Law — but this is no just ground for
believing he would always retain the old Jewish peda-
gogue. But, quite to the contrary, we have the fact
clearly established that Christ is the ** end of the
law," and hence Paul says " we are no longer under
the schoolmaster," but under grace.
Hence it does not follow that because God revealed
his will to man, especially endowed, before Christ,
he will ever continue to do so after the *' perfect law
of liberty" was given.
AN IMPORTANT QUESTION.
This brings me to the consideration of a question
you propound which I consider directly to the point,
and very important. It is this :
*' If it was ever the purpose of God to suspend the
function of revelation, and so be unlike all the prece-
dents established during the previous four thousand
years, why did he make special promises through
29
450 THE DOCTRINES AND DOGMAS OF MORMONISM
Jesus Christ, pledging continuous revelation to his
people?"
This question reminds me of an incident said to
have occurred in the schoolroom. The professor
was hearing a class in natural philosophy, and pre-
sented the following hypothetical question: *' Sup-
pose a tank filled with water weighs 375 pounds.
Why is it that if a fish weighing seven pounds be put
into the tank it does not increase its weight by just so
many pounds?*' Various reasons were assigned, but
no two pupils could agree as to why the weight was
not increased by the addition of a seven-pound fish.
Finally the prof essor said :
"You have failed to consider a very important
matter connected with the solution of this question.
It is imperative that you first determine that the
weight is not increased by the addition of the fish, and
then you may be able to say why it is not."
Accordingly, allow me to suggest ,that you first
prove that God made ''special promises" through
Christ, " pledging continuous revelation to his peo-
ple," and then I will try to tell you why he did so.
All the answer I deem it necessary to make at present
is to state that no " special promise " can be found in
the sayings of Christ, and no such " pledge " has ever
been made by him.
It is my habit, as you are doubtless aware, to state
my points of objection without ambiguity; and so, if
I am in error in this matter, it will be the easiest
thing in the world to show it by pointing to chapter
and verse wherein the "special promise" and the
divine " pledge " are made. And I repeat it, and do
so knowing every passage upon which you rely for
THE DOCTRINES AXD DOGMAS OF MOBMONISM 451
support, that no scriptural proof can be adduced in
support of your position upon this point.
THE NEW TESTAMENT A PERFECT RULE.
I wish now to call attention to a paragraph in your
letter which is, to say the least, very remarkable.
Referring to the Old and New Testament Scriptures,
you say:
** The writings of the Old Testament are only in
part. . . . The New Testament is, at best, but a
scrapping of incidents and ideas, but a compilation of
a few epistles and letters, and the book of John's
visions."
When your missionaries go out upon their missions
to preach the '* everlasting Gospel " to the nations of
the earth, they hold up the Bible to the world as the
rule of faith and practice, the standard by which they
must be governed, the *' banknote detector " by which
all spurious theological coins may be detected. And
it seems a little strange that you should now find it
necessary to recede from this position and aver that
the New Testament is, at best, but fragmentary and
incomplete. But why should 1 wonder that you
boldlj assert on page nine of your letter that the
*'New Testament is not all-sufficient upon these great
questions," when it is a well known fact that 3'ou but
voice the sentiment of the entire church upon this
point?
To say the New Testament is, at best, but fragmen-
tary, and therefore a very imperfect guide, is to
charge both Jesus and his disciples with incompetency
and unfaithfulness in the discharge of duties divinely
imposed. And this, to my mind, is the worst possible
phase of agnosticism.
452 THE DOCTRINES AXD DOGMAS OF MORMONISM
Now I am f ull}^ convinced that the New Testament,
as a rule of Christian faith and practice, Js all-suffi-
cient— that whatsoever is not contained in it is not
necessary. This rule holds good as to both doctrine
and church organization. A doctrine that cannot be
clearly established by its authority is wholly useless,
if not absolutely hurtful.
A church organization that cannot be sustained by
clear, unmistakable proofs from the New Testament
Scriptures, is unworthy of serious consideration, and
should be rejected.
It will not do, Bro. L , to say that Christ gave
an imperfect law, and that the disciples failed in the
discharge of their duties, and that God waited eigh-
teen hundred years to correct the blunder through
Joseph Smith. This is asking too much of men
endowed with an ordinary degree of common sense.
FIVE POINTED QUESTIONS.
On page ten of your letter you begin your answer to
my five pointed questions. In answer to the question,
"What valid reason can be given for believing God
ever gave a revelation to Joseph Smith?" you make
the following reply:
1. The claim is not unreasonable.
2. It is not anti-Scriptural.
3. It is in harmony with '* all Scriptures.'*
4. It is in fulfillment of ancient prophec}' .
5. Joseph Smith's prophecies have had direct ful-
fillment.
6. The gifts of the Holy Spirit fiave followed the
word preached.
In answer to the above allow me to suggest that the
** reasons" given are but so many assertions uusup-
THE DOCTRINES AND DOGMAS OF MORMONISM 453
ported by the necessary proofs; and with a bare
denial I might, with all propriety, let the matter rest
where it is.
But I will go a little further, and reply:
1. The claim is unreasonable, because no single
additional truths either moral or spiritual, has been
given, as you admit.
2. It is unscriptural, because Mr. Smith's system,
in organization and doctrine, is at variance with the
Bible.
3. No scriptural proofs can be adduced in its sup-
port.
4. No " ancient prophecy " points to Joseph
Smith or his pretended revelation.
5. No prophecy of Joseph Smith has ever had
*' direct fulfillment" — not even that concerning the
*' rebellion of South Carolina." aww»4>U
6. From a forty years' experience, and careful
observation, I know of no '* spiritual gifts" to have
"followed the word preached."
It is true I have witnessed what enthusiasts called
the *'gift of tongues," the '* interpretation of
tongues," the '*gift of prophecy," the " gift of heal-
ing " and other " gifts," but none that I believe were,
in fact "spiritual gifts," in the Biblical sense of that
term. Judging from the light of my own experience
and observation, as well as from the experience of
scores of others with whom I have been associated
during the past thirty or forty years, I have become
perfectly satisfied that the miraculous things claimed
arc *' rather fanciful than true." Never ^ in all my
experience, have I been permitted to witness one
single mirade. Not one.
I have seen what credulous persons were pleased to
454 THE DOCTRINES AXD DOGMAS OF MORMOXISM
call such, but nothing which ever appealed to my
cool, sober second thought — to my intelligence — as a
genuine miracle. To be candid with you and honest
with myself, 1 have no reason to believe in the exist-
ence of anything miraculous, in the proper sense of
that term, as connected with the Reorganized Church.
These six reasons, then, are valid only to those
who have previously endorsed Mr. Smith's claim to
prophetic powers, but have no weight whatever in
convincing unbelievers, and hence are valueless.
In answer to my second question, namely. What
j)rinciple of truth, necessary to man's salvation, did
Joseph Smith advance that did not already exist?
You refer me to Nos. 1 , 2, 3, 4 and 5 of pages 7, 8 and
9. of your letter. Upon a careful examination of the
numbers the fact appears that not a single new truth
appears.
The new revelation, instead of presenting a new
thought, or a new truth, simply takes part in a con-
troversy on questions made plain in the Bible. For
example.
No. 1. On the question of *' water baptism," takes
the side of immersion. The Baptists had decided this
point in the same way hundreds of years before
Joseph Smith was born. There is nothing new in
this.
No. 2. The laying on of hands in confirmation is
nothing new. Others have practiced this for cen-
turies. The Roman Catholic and Episcopal Churches
practice it, as do also the Six Principle Baptists^
So no new light can be claimed on this point.
No. 3. The only point presented in this paragraph
is, that somebody must be authorized to minister in
Gospel ordinances. Every church in existence,.
THE DOCTRINES AND DOGMAS OF MOBMONISM 455
whether Catholic or Protestant, believes the same.
But Joseph Smith claims that this authority can be
conferred only through his revelation. This you be-
lieve also; and I am frank to confess this may be
considered something new, and the only new thought
so far discovered.
No. 4. Deals with the Eucharist, but no new
thought is evolved. The new *' revelation " does not
determine the day of the week upon which the
Eucharist shall be celebrated, nor how often it shall
occur.
No. 5. In this something new — absolutely new — is
presented, and I am frank to confess it. It deals
with church organization; and such an organization
as that presented by Joseph Smith and promulgated
by all Latter Day Saints never had an existence till
he originated it.
Christ and the apostles never dreamed of such a
system — never authorized it. No subsequent history
even so much as hints at anything of the kind. Yes,
that is something new.
As I have already shown, the entire system is at
variance with the Bible *' pattern," and must there-
fore be rejected as grossly erroneous, and offensive to
the great Master Builder.
THE BIBLE A DETECTOR.
Your entire argument is directed against the gener-
ally received opinion that the New Testament Scrip-
tures are a sufficient rule for the government of the
church and the salvation of man. In fact, you un-
hesitatingly declare the ''New Testament is not all-
sufficient." Upon this point I am fully aware you
represent the real sentiment of your church. But
456 THE DOCTRINES AXD DOGMAS OF MORMONISM
does it not seem like duplicity for your leading men,
both in their published works and in their sermons,
to hold up the Bible as being the only means by which
to detect error and false doctrine, when it is perfectly
clear that they do not themselves, in their hearts,
believe what they say?
1 cannot better illustrate this than by quoting from
Apostle Wm. H. Kelley in his ** Presidency and
Priesthood." Speaking of what he calls ** a money
test," or detector of counterfeit coins, he says:
*' When every mark and figure on a coin or bill
tendered in exchange harmonizes with the detector,
it is pronounced good money. But if there is any
thing found on the coin or bill not to he found in the
detector^ or if there is something left out of the coin
or bill that is found in the detector, it is rejected as
spurious.
'* The^ New Testament contains the history of the
formation of the primitive church; hence it is the
test or detector by which all church organizations
claiming to be true are to be tried. . . . Then,
friend, seeker, take the New Testament in your hand
as your guide and test^ by which to try systems, and
start out and make search throughout Christendom,
and see how many churches may be found that will
answer to the pattern as being the church of Jesus
Christ. Do not lose sight of the detector, or you will
be in danger of being imposed upon by something
man-made and spurious." (Pages 49, 50.)
Why this seemingly earnest exhortation to take the
New Testament as a "guide and test" when starting
out in search of the truth, when the ministry of your
church are united in declaring it to be an insufficient
THE DOCTRINES AND DOGMAS OF MOBMONISM 457
and unreliable guide — ** a mere scrapping of inci-
dents," as you phrase it?
As well may you start out to detect spurious coins
and bills with a fragmentary and imperfect detector
in your hand, as to start out to detect frauds and
spurious religions with an imperfect Bible in your
hand. In either case your ** detector " would utterly
fail to detect.
I do not speak flatteringly when I say a man of
jour intelligence and powers to analyze cannot fail to
see that there must be something radically wrong
with either your logic or your facts; and I do not
hesitate to say the trouble is with your facts. Your
whole' system is wrong.
I think I understand just why such appeals as that
quoted from Mr. Kelley's book are made. He, with
all others making the appeal, well knows that other
churches do not have ** apostles and prophets" in
their organic structure, in the specific sense in which
you employ the term, and claiming to have them in
your church, attention is called to the fact, and much
stress laid upon this ** detector" rule in order to
catch the unwary and captivate the credulous.
This method is misleading, because it does not
present the whole truth. Many facts are kept in the
background, and come to light only after the inves-
tigator has committed himself to the system. In this
connection I repeat with emphasis that no such
church organization as that which you represent, with
its '*two priesthoods" and numerous officials, is
known to the Bible, and cannot be sustained by the
authority of Christ and his apostles. I make this
declaration with all confidence, knowing whereof I
affirm, and am prepared to meet the issue.
458 THE DOCTRINES AND DOGMAS OF MORMONISM
Respecting questions 3, 4 and 5 of m}- communica-
tion, jou f rankl}' admit that the new revelation con-
tains nothing new upon moral and spiritual matters,
and in fact frank!}' confess that no additions can be
made to the Christian system, for it is perfect.
CONCLUSION.
In view of these admitted facts, it seems to me that
jour indiscriminate assault upon *' so-called Chris-
tianity " is, to say the least, very indiscreet and alto-
gether ungenerous.
Until you can present a Christianity endowed with
greater power for good; until you can present a
church organization more nearly in harmony with the
Bible — nay, one that is in exact accord with the Bible
— it will be quite as much to the credit of your
church to maintain a discreet and modest silence
respecting the doctrine and organic structure of other
churches.
Having already extended this reply beyond its
intended limit, I will conclude by asking you to give
the questions and facts herein presented your most
serious and prayerful consideration.
With sentiments of the highest esteem, and a desire
for the final triuinph of the truth, the elevation and
ultimate salvation of all men, I have the pleasure to
be. Fraternally and Sincerely Youi-s,
In dealing with the questions peculiar to Mormon-
ism, the writer has endeavored to fairly state each
proposition discussed, and treat them with that
degree of candor due to the sincerity of the thous-
THE DOCTRINES AND DOGMAS OF MOBMONISM 459
ands who honestly believe them divine. He has given
credit where credit is due, but at the same time has
striven, in a legitimate way, to impress upon the
reader's mind what he believes to be true, that the
so-called revelations of Joseph Smith inculcate no
new or necessary truth ; and that they add nothing to
the Christian system, as it stands revealed in the
Bible, which can in any possible manner be of service
to the believer in forwarding him in the divine life.
But quite to the contrary, many things are taught
which are at once erroneous, misleading and hurtful
in their tendencies, and should, therefore, be rejected
as fradulent and untrue. Read and reflect. ** Prove
all things, and hold fast that which is good."
/\r
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