Joseph the seer : his prophetic mission vindicated : and the divine origin of the Book of Mormon defended and maintained : being a reply by Elder William W. Blair, of the Reorganized Church of Jesus Christ of Latter-Day Saints, to Elder William Sheldon of the Second Adventist Society

BANCROFT
LIBRARY

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THE LIBRARY

OF

THE UNIVERSITY
OF CALIFORNIA

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JOSEPH THE SEER;

-:HIS :-

PROPHETIC MISSION VINDICATED,

AND THE

9pi§ipl of the
DEFENDED AND MAINTAINED;

L7,V MS OT O? -: BEING :-

A REPLY BY ELDER WILLIAM W. BLAIR,

Of the Reorganized Church of Jesus Christ of Latter Day Saints,

TO ELDER WILLIAM SHELDON

Of the Second Adventist Society.

(REVISED EDITION).

LAMONI, IOWA: .

PUBLISHED BY THE BOARD OP PUBLICATION OF THE REORGANIZED CHURCH OF

JESUS CHRIST OF LATTER DAY SAINTS.

1889.

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BANCROFT
LIBRARY

PREFACE.

THE severe trials to which the truth of God has been subjected in all the
r— past, have always resulted well in bringing its high importance, its
Jr- essential impregnability, and its perpetual beauties into clearer, grander
y light, disclosing more plainly its deep, and broad and immovable foun-
- dations. They have also resulted well in revealing the dark and delusive

ways of error, ways so common to the conceited, the self-sufficient, and

the bigot who, with blind heart and clamorous tongue or pen, would
^ compel all others into their mazy lines of thought and their devious and

inconsistent modes of religious, moral, social and scientific conduct.

Truth gains and error loses in every fairly conducted conflict.

Such, we trust, will be the ultimate fruits of the recent malevolent

attack of Rev. William Sheldon upon the faith and doctrines of the Lat-
C/i ter Day Saints to which we reply in the following pages. Truth will

prevail.

Mr. Sheldon, in his arguments, draws heavily on various anti-Mor-
_j mon writers, from Howe to Ann Eliza. From these he takes his cue,
Q and frOm their productions he obtains his chief enlightenment and his
^ loftiest inspirations; yet, notably, he fails to give them their proper. cred-
2£ its. This literary piracy will be found quite in keeping with the general
^ tenor of his work as we proceed.

It will also be seen that he is a prince among cavilers, and that he is

L_

Lu as feeble in his sophisms as he is fertile in invention. He builds, with
<C affected seriousness, his men-of-straw ; and then, with with self-compla-
cency topples them over and applauds himself for decisive victories.

He attempts, with persistent zeal, to make the Book of Mormon and
the Inspired Translation claim for themselves what they do not claim,
viz., that all their historical and epistolary parts were written with un-
erring precision and infallible accuracy, and under the fullest and high-
est measure of inspiration; but in this attempt he fails miserably.

He seeks to force upon the standard writings of the church such sense

IV PREFACE.

and meaning as are utterly foreign and contrary to them; and this he
does evidently with the base purpose of making them appear false and
contradictory.

We regret that Mr. Sheldon has quoted our works so inaccurately, and
that he has cited passages so incorrectly ; for it tends to perplex the reader
both as respects his statements, and, possibly, in respect to our answers ;
besides which it places him in the attitude of either a heedless or a
lawless controversialist.

It is quite impossible in these pages to notice more than the major
and more important part of the objections urged by Mr. Sheldon ;
and this we can not do in a manner nearly so extended as we could wish,
and as we know their importance demands ; but we have undertaken to
reply to all those of any real force or value.

If in anything in this work we have descended to too low a plane
in our argument, our main apology is, that we thought it best, in the
interest of truth, to follow our opponent wherever he went, in order to
turn the true light upon his dark and crooked ways and thus disclose
his errors.

We have frequently emphasized passages quoted, and we have done
so in order to call special attention to the matter under consideration;
but we disclaim any intention of thereby changing the sense of such
passages.

Submitting our work to the careful and considerate attention of the
reader, we ask that it be judged upon the merits of its facts, and not
upon the excellency of its diction or the beauty and finish of its periods.

We regret its brevity and its imperfection, especially when we consider
the weighty matters of which it treats.

We have written it in the interests of truth — diamond truth — and
for the promotion of the righteousness of God among men and to further
the cause of "full salvation." And with this consciousness we send it
out, humbly asking for it the best blessings of heaven, a respectful recep-
tion among men, and a fair hearing by all into whose hands it may come.

THE AUTHOR.

JOSEPH THE

CHAPTER I.

We have recently read in the World's Crisis of Boston, for July,
1875, a lengthy article entitled "Mormonism Examined; or, Was
Joseph Smith a Divinely Inspired Prophet?" from the pen of Elder
William Sheldon, a minister of the Advent Church, and sometime
editor of the Christian Advent Times, and more recently his book
entitled " Mormonism Reviewed," and feeling that they should be
answered we now undertake this work.

Mr. Sheldon doubtless availed himself of all the arguments hith-
erto used by opponents of the Latter Day Work, selecting such as
he thought he could use with effect, and to them has added an
occasional one that has at least the merit of being new. His af-
fected fairness is painfully apparent, while his false inferences, his
bald misstatements, and his frequent false and garbled quotations,
place him in an unpleasantly low rank among controversialists.
This we very much regret, for from a brief acquaintance with the
gentleman we had expected of him better things. His course adds
but another to the long list of evidences stretching down through
the ages, that men, when they have an end in view, usually spare
no effort, and use without scruple any means to attain it — " the
end [with them] justifies the means."

We are not averse to criticism, but, on the contrary, admire it
when it is conducted with fairness and skill; but when it degener-
ates into quibbling, low trickery, and contemptible pettifoggery,
then the less of it the better.

We have no quarrel with any for not believing as we do — all
should believe as they think best, and we are morally bound to
respect them in that right — for the right of private judgment,
and the fact of personal responsibility, are inherent in man and
ordained of God. What we ask, and all that we ask is, for others
to bear in mind that the Latter Day Saints, as well as themselves,
should be respected in their rights and be treated in respect to
their faith and works honestly, fairly and courteously.

6 JOSEPH A TRUE PROPHET.

As for Mr. Sheldon, — the propriety of his efforts, the strength
of his arguments, the piety of his motives, and the extent of his
success in proving that "Mormonism" is false in its foundations
and in its leading facts, — the reader must form his own judgment
as we proceed.

ERRORS IN BOOK OF MORMON.

Mr. Sheldon postulates the following: "The claims of Mormon-
ism to divine origin, stand or fall with a correct answer to the
simple question, Was Joseph Smith a true prophet;" and he then
attempts to prove that there are historical errors in the Book of
Mormon, assuming that if there are, then Joseph Smith, who-
translated the book, must be a false prophet. This claim is cer-
tainly a novel one.

To make a translator responsible for the truth or falsity of the
facts he translates is probably an original idea with Mr. Sheldon,
and one that he feels is quite indispensable to his success. Sensi-
ble, fair dealing people hardly think of holding Pope responsible
for the truth or falsity of Homer's Illiad or Odyssey because he
translated them; nor would they hold the translators of the Bible
responsible for the character of its contents, but only for the faith-
fulness wilh which they performed their work of translation.

Now, the Book of Mormon in more places than one admits that
there may he errors and imperfections in it. It does not claim
absolute perfection as to its contents in all, and in every respect.
Its historical parts do not claim to be written by revelation, or by
such measure of inspiration as to exclude errors and defects in
language, and style; nor does it claim to be absolutely correct in
all its historical dates. Nephi, the very first writer in the book,,
is conscious that through his inherent "weakness" his record
might be, possibly, faulty. He says:

"If I do err, even they did err of old ; not that I would excuse myself
because of other men, but because of the weakness which is in me, accord-
ing to the flesh." — 1 Nephi 5 : 47. (See also Mormon 4:2,7,8.)

And when the angel of the Lord testified to the "three witness-
es" that the Book of Mormon was true; and when these "three
witnesses" say they know it is true, they simply and only mean
that it is true in the sense, and to the extent, that the book itself
claims to be true — they simply testify that its claims, pretensions,
explanations and definitions are true according to the tenor of
them.

That some of the sacred historians "of old" did "err" in some
of their writings is too well known to need any argument to prove

CRUCIFIXION. 7

it, as may be seen by comparing the historical books of the Old
Testament. Nor is the New Testament free from this defect. In
Acts 1: 18, 19, we are told that Judas obtained money for betray-
ing Christ, with which he bought a field; but in Matthew 27: 5-7,
we are told that the "chief priests" with that money bought the
field. So of Paul, 1 Cor. 10: 8; Num. 25: 9, he claiming that there
'•fell in one day three and twenty thousand," while the latter says
it was "twenty and four thousand." Here are conflicts which, with
others that occur, prove that the writers of the New Testament
history made some mistakes and did "err" in at least a few things.
Mr. Sheldon quotes the Book of Nephi:

"And it came to pass in the thirty-fourth year, in the first month, in the
fourth day of the month, . . . then behold there was darkness upon the face
of the land. . . . And it came to pass that it, did last for the space of three
days."— Nephi 4 : 2.

This, he claims, was the time of Christ's crucifixion as predicted
by the Lamanite prophet Samuel; and that its occurring on the
"fourth day" of the "first month," instead of the fourteenth day of
the first month, Jewish time, proves the account false, the Book of
Mormon untrue, and Joseph Smith, its translator, a false prophet.
Now, if he had read and honestly considered the preceding para-
graph, we might have been spared the necessity of exposing what
savors strongly of craftiness, and even downright trickery. It
reads:

"It was a just man who did keep the record ; . . . and now it came to pass,
if there was no mistake made in the reckoning of our time."

Here is a frank admission of a possible error in the record, as to
time, while the writer maintains the verity of the events narrated, he
admits a possibility of error in respect to dates. Why did not Mr.
Sheldon cite this qualifying statement? Evidently because he
knew that his argument would thereby be stripped of its force.

The Nephi tes reckoned time under three different eras; the first
dating from Lehi's exodus from Jerusalem, (1 Nephi, 1:2; Jacob
1: 1, etc), the next dating with the beginning of the reign of the
Judges, (Alma 1: 1; 2: 1; also book of Nephi 1: 1), and the next
with the birth of Christ (Book of Nephi 1: H-8). Whether their
months were after the Jewish style, or not, is uncertain. Their
months may have begun with the going out of Lehi and his family
from Jerusalem. As to whether "the first month," of Nephi 4: 2,
was really intended for Jewish time, or for time peculiar to the
Nephites, it is not our province now to determine. Whatever the
time was, Jewish or Nephite, the writer of the book does not claim

8 CHRIST'S BIRTH.

tba^it was absolutely correct. Joseph Smith translated it as. he
found it, and the correctness or incorrectness of those dates can?
not affect the truthfulness of Joseph Smith's calling.

Mr. Sheldon next affirms that "the Book of Mormon locates the
birth of Christ too late in the world's history to harmonize with
the Bible because it is stated in 2 Nephi 11:4, that the Messiah
should come in six hundred years from the time that Lehi left
Jerusalem, which was in the first year of King Zedekiah's reign,"
and he then enters into a lengthy argument to prove that the birth
of Christ occurred "just five hundred and fifty-three years from
the first of Zedekiah." But we hold that it was clearly 600 years,
from the first year of Zedekiah's reign to the first coming of the
Messiah, and will now proceed to demonstrate that fact.

As to the precise number of years between those events, chro-
nologists differ. All that seems necessary now is to find what was
intended by the statement in question; for it is a wise maxim that
"the thing intended, is the thing said." The text reads:

"For according to the words of the prophets, Ihe Messiah cometh in six
hundred years from the time that my father left Jerusalem."

Here is a text, similiar in structure, in which the Lord said to
Abraham:

"Thy set d shall be a stranger in a land that is not theirs, and shall serve
them ;' and they shall afflict them four hundred years." — Gen. 15 : 13.

Now, in Ex. 12: 40, it is said, "The sojourning of Israel, who
dwelt in Egypt, was four hundred and thirty years." Here is a
difference of fhirfy year*, when we descend to verbal niceties,
between the time as promised and the recorded time of history.
Will Mr. Sheldon impeach the Almighty, or invalidate Bible his-
tory because of this discrepancy! The grounds here presented are
much better for his doing so than are those he takes to invalidate
the testimony of Nephi. For in one case there is an admitted ver-
bal difference, (of thirty years), while in the other there is not.
What was evidently intended in the promise to Abraham was, that
about four hundred years, in round numbers, would measure
Israel's captivity in Egypt. So in regard to the "six hundred
years" predicted by Nephi; a fair interpretation would be that,
"in about six hundred years."

But we need not dwell upon this, for it is a well known fact that
there is quite a difference of opinion about the date of our Savior's
birth, and Mr. Sheldon's statement is only his personal opinion

CHRONOLOGY. 9

about that matter. Tegg, editor of "The Chronology, or Historian's
Companion," makes it about 604 years from the first of Zedekiah;
Rollin makes it about 600; Usher, JPetavius, Jackson, Hales, and
Bunsen, near the same; but as we have seen, Mr. Sheldon fixes it
at just precisely "553," a difference of 47 years. It may be well to
remark that he reaches his very precise figures, by means of his
forced interpretation of Daniel 9: 25. Mr. Sheldon, and his fellows,
have devoted not a little labor to "the time question," for the last
55 or more years; and, if they succeed as well in the future as they
have in the past, they will convince others, even if they fail to con-
vince themselves, that they know but little in reckoning Bible
time. Their erroneous methods of interpretation, which have
involved them in many and frequent serious blunders and painful
mistakes, proclaim them "blind guides," especially upon questions
•of time; for he and his people have set scores of different times for
the second advent, beginning with the claim of Rev. William Mil-
ler that the second coming of Christ would take place in the early
spring of 1843. "By their fruits ye shall know them."

That Mr. Sheldon has gone wide of the mark, as is usual, in
stating that it was but 553 years from the first of Zedekiah to the
birth of Jesus, we will now proceed to show, and that too, in part,
from this same prophecy of Daniel:

"Seventy weeks are determined upon thy people and upon thy holy city, to
finish the transgression, and to make an end of sins, and to make reconcilia-
tion for iniquity, and to bring in everlasting righteousness, and to seal up
the vision and "prophecy, and to anoint the Most Holy. Know therefore
and understand, that from the going forth of the commandment to restore
and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks,
and three score and two weeks ; the street shall be built again, and the wall,
even in troublous times. And after three score and two weeks shall Messiah
be cut off, but not for himself; and the people of the prince that shall come
shall destroy the city and the sanctuary ; and the end thereof shall b > with
a flood, and unto the end of the war desolations are determined. And he
shall confirm the covenant with many for one week ; and in the midst of the
week he shall cause the sacrifice and the oblation to cease, and for the over-
spreading of abominations lie shall make it desolate, even until the con-
summation, and that determined shall be poured upon the desolate." — Dan.
"9 : 24-27.

That the days composing these several periods signify so many
years of common time we fully believe. Therefore we note that
the "seventy weeks," (or 490 years), are divided into periods of
^'seven weeks," [49 years], "threescore and two weeks," [434
years], leaving "the week," or, "one week," [seven years], as the last
and concluding period of the "seventy weeks," or 490 years. Now
•"from the going forth of the commandment to restore and to build

10 SEVENTY WEEKS.

Jerusalem unto the Messiah, the Prince, shall be seven weeks, and
threescore and two weeks," — or 483 years. This certainly does
not relate to the commandment of Cyrus to build the temple as Mr.
Sheldon claims, for that was issued, according to Rollin, (Hist.
Cyrus, ch. 1, art. 3, sec. 2), B. c. 536, or about from 562 to 567
years before "Messiah the Prince" was manifested, (which evi-
dently occurred at his baptism by John, see John, 1:29 to 41), and
with this agree the dates in the Bible, Ezra 1:1. The "command-
ment" predicted was. clearly that one which should effect the resto-
ration of Jerusalem and the Jews, and eventuate in the building
up of their city — "the street," "and the wall" — and all this "even
in troublous times," for such are the terms of the prophecy.
Twenty years after the decree of Cyrus, in the sixth year of
Darius, "the temple was finished and dedicated, but the walls
remained as the Assyrians had left them" at the close of the terri-
ble siege seventy years before — («). Fifty-eight years after the
temple was dedicated, or "B. c. 457, Ezra arrived from Babylon
with a caravan of Priests, Levites, Nethinims, and lay people. "-
Ibifi This was by tin- ••ommantlment, of Artaxerxes [Longimanus],
— Ezra 7: 1-28. And the effect of this "commandment" was to
restore Jerusalem to its former state, before the captivity, both in
respect to its civil government, and its religious services:

"And thou, Ezra, after the wisdom of thy God, that is in thine hand, set
magistrates and judges, which may judge all the people that are beyond the
river, all such as know the laws of thy God; and teach ye them that know
them not. And whosoever will not do the law of thy God, and the Taw of
the king, let judgment be executed speedily upon him, whether it be unto
death, or to banishment, or to confiscation of goods, or to imprisonment." —
Ezra 7 : 25, 26.

It is true that the building of "the street," and "the wall" did
not take place till about thirteen years after this, in the twentieth
of Artaxerxes, or about B. c. 444-5, but the "commandment to
restore and to build Jerusalem" was nevertheless given to Ezra.
This work of building "the wall" was done when Nehemiah was
Governor of Judea, (Neherniah 2), and it was done "even in troub-
lous times," for

"They which builded on the wall, and they which bear burdens, with
those that laded, every one with one of his hands wrought in the work, and
with the other hand held a weapon. For the builders, every one had his
sword girded by his side, and so builded." — Neh. 4:17, 18.

Now, "from the commandment" of Artaxerxes to Ezra to-
"restore" Jerusalem to its former religious and civil estate, (which

(a) Bible Diet.. Smith. Art. Jerusalem.

SEVENTY WEEKS. 11

we see went forth about B. c. 457), to the announcement of "Mes-
siah the Prince," (John 1:29-41) A. D. 30, would be 487 years.
From this take off four years because our A. D. begins, it is said,
four years after Christ was born, and this would leave just 483
years, or "seven weeks, threescore and two weeks."

That "the week" — the last period — "in the midst" of which "he
shall cause the sacrifice and the oblation [under the law] to cease"
measures 'the three and a half years of Christ's active ministry, the
terminating of the law of sacrifices by the sacrifice of himself on
the cross, (Heb. 10:4-13, etc.), with the three and a half years of
his ministers' fruitful labors in establishing the New Covenant
among the Jews, is very probable if not conclusive.

And further; that the "seven weeks"— or 49 years — refer to the
peculiar and eventful period immediately following the "going
forth of the commandment to restore and to build Jerusalem," is,
I think, quite evident; and that the period of "threescore and two
weeks" — or 434 years — are to be added to the 49 years, making
483 years, thus bringing us to the times when the Messiahship of
Jesus was announced, I also think is beyond question; but of this
we may not now write at length. Enough has already been shown
to prove Mr. Sheldon's reckoning entirely wrong and misleading.

Rollin, whose chronological dates differ from those of Usher,
Hales, Haydn, and others, thinks the beginning of the "seventy
weeks" should date from the twentieth of Artaxerxes, instead of
the seventh, for the reason that at that time Nehemiah was
appointed governor of Judea, and specially commissioned, by
decree of the King, to build the walls of Jerusalem — (6). If Rol-
lin's Chronology were correct his position would be good. He
locates the seventh of Artaxerxes B. c. 467, instead of B. c. 457, as
Usher, and others; and the twentieth of Artaxerxes B. c. 454,
instead of B: c. 445, as Usher and others. But we believe the
"seventy weeks" dates from the commandment to Ezra, as before
explained.

Having discovered very near, if not the exact year to date the
beginning of the famous "seventy weeks," we now have to look
after that period between either the seventh (or twentieth) of
Artaxerxes and the first of Zedekiah, in order to learn how long it
was from the latter to the birth of Christ, for that is the point
upon which Mr. Sheldon claims he has wrecked the authenticity of
the Book of Mormon and the prophetic mission of Joseph the
Seer. From the first of Zedekiah, (2 Chron. 36: 10), to the seventh

(6) See Hist, of the Persians and Grecians, Chap. 1, Sec. 6.

12 PLACE OF CHRIST'S BIRTH.

of Artaxerxes — and the "commandment" to Ezra to "restore"
Jerusalem, — (Ezra 7:7), is 142 years. To this add 457, and wa
have 599 years to A. D. 1. Or, taking Rollin's dates, we have the
last of Zedekiah in B. c. 589, to which the eleven years of his
reign should be added, and we have 600 years to A. D. 1 instead of
"just five hundred and fifty-three years from the first of Zedekiah
to Messiah" as is so boastfully but falsely claimed by Mr. Sheldon.
Thus by either and by both of these lines of chronology, we prove
that, as the Book of Mormon claims, it was 600 years from the
first of Zedekiah's reign to Messiah; and we therefore prove that
Mr. Sheldon's reckoning is wrong by 47 years; and we also find
that Mr. Sheldon is- caught in the snare he laid for others.

While we wish that the chronology of the past was more perfect
and reliable, yet imperfect as it is we can approximate the truth,
and that answers the practical purposes of the case. In the con-
fessed defective state of chronology, especially that prior to A. D.
30, we feel quite safe in trusting the dates of the Book of Mor-
mon. They may be trusted as safely at least as any. One thing
we have demonstrated, and that is that Mr. Sheldon has erred
greatly in his statements on time in his interpretation of Daniel,
and in his bitter and groundless charges against the authenticity
of the Book of Mormon and the prophetic character of Joseph the
Seer. In his malevolent haste he has plunged, as we have seen,
into an error of. forty-seven yars in reckoning time.

Mr. Sheldon also errs in his statement that "the first year of
Zedekiah began the 70 years' captivity," (of the Jews); for it
began in the fourth year of the reign of Jehoiakim, or about B. c.
606 — (c).

Verily, Mr. Sheldon proves himself altogether faulty in his
judgment as to time, and very false or blind in his statements;
therefore his theories and opinions and attempts at logic are
utterly unworthy and unreliable.

PLACE OF CHRIST'S BIRTH.

In the next place Mr. Sheldon undertakes to show that the Book
of Mormon is false because of its statement that Christ should be
born "at Jerusalem." — (Alma 5:2). Now, if he had quoted the
context, the reader of his article could have seen at a glance what
was meant by Alma. I will quote it: "And behold, he shall be
born of Mary, at Jerusalem, which is the lurid of our forefathers."
We have no apologies to offer for the grammatical construction of

(r.) Vide Jer. 25; 11-18; 2 Kings 24: 1-4; 2 Chron 36; 5-7; Rollin's Hist. Assyrians, chap. 2;
.and Josephus Ant. Jews, B. 10, chapters 6 and 7.

'MELCHIZEDEK PRIESTHOOD. 13:

this passage; what we wish to know is, what it means. That it
refers more especially to the vicinity of, and not necessarily to the
very limits within the city is, I think, quite apparent. The word
at, is a preposition and primarily signifies nearness, presence; as, at
the sea; at the grave; at the river; etc., etc., which properly signifies
close by. Some suppose, and not without reason, that Bethlehem of
Judea, the birth-place of our Savior, was a suburb of Jerusalem,
and could, in that sense, be reckoned a part of Jerusalem.

Mr. Sheldon states that "the Bible often affirms that he was
born at Bethlehem." Here he makes another characteristic mis-
take; for, to the contrary, it often affirms that he was born in
Bethlehem. See Luke 2:4-11; Matt. 2:1, 5, 16.

When considering the import of the text in question, it should
be borne in mind that Alma was many thousand miles away from
the place of which he speaks, and therefore his description of it
relatively was eminently proper, and sufficiently plain for all but
those who would "make a man an offender for a word."

MELCHIZEDEK PRIESTHOOD.

Mr. Sheldon says, that "the Book of Mormon clashes with the
Bible in its claims concerning the Melchizedek priesthood under
the law."

It does claim that there were many besides Melchizedek who
were priests of the Melchizedek order, not "under the law," though
some of them lived during the times of "the law." Many of these
lived prior to Moses, and other some on the continent of America
and elsewhere.

Mr. Sheldon argues that Israel had no other than Aaronic
priests, and they only under the law. But Moses was a priest,
(Ps. 99: 6), and officiated as such, (Ex. 24: 4-8), before Aaron and
his sons were set apart to minister in the priest's office, (Ex.
28: 1). Now, as there are but two orders of priesthood mentioned
in the Bible, he must be assigned to one of those two orders. And
inasmuch as he held priestly authority and power over both Aaron
and his sons, before and after they were set apart, are we not
forced to conclude that he held the higher priesthood, — the Mel-
chizedek?

Mr. Sheldon, rash as he is, will not dare say that Moses was not
'a'prtest; nor can he with truth say that he was an Aaronic priest.
To what order he would assign him it is difficult to conjecture; yet
J of one thing we may 'rest assured, he will not allow that he was a
!MeIchizeflek priest, for that would utterly spoil his argument, for
he 'claims that dnly Melchi'zedek and Christ were priests of that

14 MELCHIZEDEK PRIESTHOOD.

order. If Moses belonged to neither the Melchizedek nor the
Aaronic orders, then he mutt have belonged to some other order.
Will Mr. Sheldon please arise and explain? for he will have it
that only Christ and Melchizedek belonged to the one order; and
only Aaron and his sons to the other. Nevertheless Moses was a
priest of God, as we have shown, and the leading type of Christ.
Will Mr. Sheldon say that he was a sort of provisional priest, — a
make-shift — and belonging to no order?

We believe that Moses was truly a priest, and that he was not
an Aaronic priest either, but that he was a Melchizedek priest, and
hence was a fit type of the Lord Christ. Abel was evidently a
priest, (Gen. 4:3-5); so also was Noah, (Gen. 8:20, 21); so Abra-
ham, (Gen. 22: 13); and so Jacob, (Gen. 31: 54; 46: 1); so also was
Job, (Job 1:5; 42:8), who, it is probable, was not a Hebrew.
Nor is this all, for Jethro was evidently a priest, accredited and
honored of God; for, —

"Jethro, Moses' father-in-law, took a burnt offering and sacrifices for God;
.and Aaron came and all the elders of Israel, to eat bread [sacramental?] with
Moses' father-in-law before #orf."— Ex. 18: 12.

That this eating "bread" was a religious ceremony, (like the
sacrament under the gospel), and not ordinary feasting, is seen in
the fact that it was done "before God," under the administration
of a "priest," and at a season when this priest offered "a burnt
offering and sacrifices for Uorf."

Furthermore, that Jethro was a priest accepted and ordained of
God is seen in the fact that Aaron, and all the elders of Israel,
honored his ministrations by their presence and did "eat bread"
with him, which they would not have done if he had not been a
priest of God ministering in righteousness. That he was a priest
of God is further evident from the fact that he 'rejoiced for all
the goodness which the Lord had done to Israel," (Ex. 18:9), in
delivering them from Egypt; and from the fact that he said,
"Blessed be the Lord who hath delivered you out of the hand of the
Egyptians;" and from the still greater fact that, he gave to Moses
important, acceptable, and highly enlightened counsel in regard to
the organization and government of Israel. To Moses he said:

"Hearken now unto my voice, I will give thee counsel, ami God shall be
with thee; . . ., So .Moses hearkened to the voice of his father-in-law, and
did all that he said."— Ex. .18: 19, 24. . .

Certainly an idolatrous priest would not have proffered counsel,
especially such wise counsel..' And, it i& furthermore certain that
Moses would not,- for one moment, have received counsel from any

TITHES. 15

other than a priest of God. To say that Jethro was an idolatrous
priest would be to say that God taught superior wisdom to his own
minister, Moses, through an idolator.

Inasmuch then as Jethro was a priest of God, he too, must have
belonged to one of the two orders — Melchizedek or Aaronic. If
we say that he was an Aaronic priest, we deny the Bible account;
but if we say that he was a Melchizedek priest, then we say that
which is, we think, conclusive to every intelligent, unprejudiced
mind.

Besides those priests already mentioned there were others, not
of the order of Aaron, who did minister before the Lord with
acceptance between Moses and Christ: Samuel, (1 Sam. 7:9);
David, (2 Sam, 6: 18); Elijah, (1 Kings 18:80-38). These, with
others, officiated as priests with favor before the Lord, for the Lord
answered their ministrations with blessings. And, inasmuch as all
these aforementioned persons, some of whom were not even of Israel,
did minister in the rites, ceremonies and ordinances of the priest-
hood, both before and after the time of Moses, either by the com-
mandment or with the approval of God, is it unreasonable, or con-
trary to the Scriptures to believe, and claim, that God did call
persons on this continent, in ancient times, to minister in the
priesthood as is taught in the Book of Mormon? But enough on
this topic for the present; for we shall have occasion to consider
the subject of the priesthood at greater length ere we conclude
this review.

T i T H E s .

Another huge stumbling-stone, one on which Mr. Sheldon pro-
poses to wreck Mormonisrn he finds in the saying of Alma, that
"our father Abraham paid tithes of one tenth part of all he pos-
sessed."— Alma 10: 1. Mr. Sheldon tells us that "tithes'"1 "means
a tenth." To this we reply that, tithes means tenths, or may mean
a tax, a revenue arising from tithings; and this latter is clearly the
sense in which Alma wished to be understood. The word "tithes"
may mean the sum total of what is gathered by tithing, as an
amount of revenue gathered under the order of tithing; yet Mr.
Sheldon says the text from Alma, "Our father, Abraham, paid
tithes of one-tenth part of all he possessed," states, in effect, that
Abraham paid "a tenth of one tenth part of all he possessed, . . ..
which would be only a hundredth." Now we venture the asser-
tionothat no sensible, honest person, unless he be blinded by, pre-
judice, would ever put such a construction upon the passage. The

16 TITHES.

manifest meaning of the passage is this: Abraham paid tithes com-
posed of one tenth part of all that he possessed.

Here is a text from Deut. 26: 12, which we present for the future
consideration and critical labor of Mr. Sheldon. Perhaps we may-
next hear of his undertaking to prove Moses a false prophet arid
the Bible a humbug, because the text is so very like the offensive
one from Alma: "When thou hast made an end of tithing all the
tithes of thine increase the third year." This was the command-
ment to the people of Israel, arid refers directly to the manner in
which they should pay their tithing as may be further seen from
Deut. 14: 28. Would it not be consistent now for Mr. Sheldon to
set himself vigorously at it to write another work, warning the
people against Moses and the Bible because that in the Bible Moses
instructs Israel in "tithing all the tithes" of their increase?

Jesus commanded tithe paying. (Matt. 23: 23). Abraham, "the
father of the faithful," paid tithes to Melchizedek (Gen. 14:20}
four hundred and twenty-three years before Moses gave the law of
tithes to Israel. (Num, 18: 21-24.) Paul endorsed it; (Heb. 7: 8);
and the Lord promised great blessings to Israel if they were faith-
ful therein. (Mai. 3:10-12). Mr. Sheldon with his critical tactr
could as easily prove the Bible false and Moses an impostor!

AARONIC PRIESTHOOD.

Mr. Sheldon objects that, "The Book of Mormon locates the
Aaronic priesthood among the descendants of Manasseh, instead
of Levi, in opposition to the Bible." It should be borne in mind
that this particular priesthood is called the Aaronic or Levitical, in
order to distinguish it from the higher or Melchizedek; and because
that, in the organized kingdom or commonwealth of Israel, it was
delegated to Aaron and his seed. But we are -not aware of any
passage in the Bible that would prevent the scattered branches
of Israel, or those who become "Abraham's seed and heirs
according to the promise," from holding and exercising the
same or similar priesthood authority as did Aaron and his seed,
with, or without the ceremonial law. The law touching the
Aaronic priesthood in organized Israel, in Or near Judea, does not
preclude the bestowment of the same or similar authority outside
Of and beyond there.

feut how does Mr. Sheldon know that those of Manasseh's seed
whom he trieritidiis were professedly priests of the Aaronic order?
They do'ndt claiih to be of that Order; and the Latter Day Saints
do ndt clairri that they Were. Mr. Sheldon 'simply assumes-as much,
:!ihd then undertakes vto proVe it by quoting:

APPEAKINGS OF CHRIST. 17

"And it came to pass that I, Nephi, did consecrate Jacob and Joseph, that
they should be priests." — 2 Nephi 4:5.

There is here not even the slightest hint that they were Aaronic
priests. As we have before seen, there were many priests among
the people, both before and after the giving of the law, who were
not called Aaronic priests. Gideon, of the tribe of Manasseh,
officiated as a priest 230 years after the setting apart of Aaron and
his sons (Judges 6:13-27); and Manoah, of the tribe of Dan,
officiated as a priest 330 years after. (Judges 13: 2-23.) Moses, a
priest, but not an Aaronic priest, was the chief teacher and admin-
istrator under the law given through and by him.

God never had a special people whom he did not bless with priest-
hood, its privileges and powers, whether during the times of the
Patriarchs, or from Moses to Christ, or under the gospel dispensa-
tion. And inasmuch as the Nephites were a righteous people and
specially favored of God, it is but reasonable to suppose that they
would enjoy the privileges and benefits of the priesthood. It is
not impossible or improbable, that the Nephites held priesthood
similar or identical with that of Aaron. The text is silent on this
point, yet Mr. Sheldon assumes that it claims Aaronic priest-
hood. But of this priesthood matter more hereafter.

APPEARING OF CHRIST.

The next objection urged is, that "the Book of Mormon con-
flicts with the Bible in locating the second coming of Christ in the
past," because it states that Christ appeared to the Nephites
"within a year after his crucifixion." — Book of Nephi 5: 5. Christ
said,

"Other sheep I have, which are not of this fold [in Judea]; them alK> I
must bring, and they shall hear my voice," — John 10 : 16.

Now, inasmuch as he was "not sent but unto the lost sheep of
the house of Israel," (Matt. 15:24), it must follow that these
"other sheep" were "of the house of Israel," and they not in Judea.
Christ's ministry before his crucifixion was confined to Judea; so
that the fulfillment of this promise must have been accomplished
after his crucifixion and in another locality than Judea, and to others
of "the lost sheep of the houste of Israel" than those dwelling in
Judea. The Book of Mormon, and that only, affords the true
meaning and explanation of Christ's words. In that we find an
easy and rational solution of the otherwise unanswerable questions
as to when, where, and how, this promise of Jesus had its fulfillment.
For it states (Book of Nephi 7: 2) that Jesus, after his resurrection
did minister in teaching a branch of the "lost sheep," the Nephites
2

18 APPEARINGS OF CHRIST.

on this continent. But this appearing of Christ to the Nephites
can not be made to mean his second coming. Christ certainly
appeared to Paul some years after he had ascended to the Father,
for so Paul testifies. And that was not his second coming, though
later than his appearance to the Nephites.

"And last of all he was seen of me also, as of one born out of due time." — 1
Cor. 15 : 8.

Now it is evident that Paul saw him as truly and as literally as
did any of the apostles. This is the sense of his testimony.
Again:

"Have I not seen Jesus Christ our Lord?" — 1 Cor. 9 : 1.

Ananias, sent of God, said to Saul:

"The God of our fathers hath chosen thee, that thou shouldest know his
will and see that Just One, and shouldest hear the voice of his mouth."— Acts
22:14.

This was an open vision, as appears in the fact that the men who
were with Paul "saw the light." — Verse 9.

These texts teach the personal appearing of Jesus to Paul after
his resurrection and ascension. But further :

"And the night following the Lord stood by him, and said, Be of good cheer,
Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness
also at Rome." — Acts 23: 11.

And that Paul actually .ww the Lord Jesus on earth, personally,
we further learn from the direct testimony of Barnabas :

"But Barnabas took him, [Paul], and brought him to the apostles, and
declared unto them how he had seen the Lord in the way, and that he had
spoken unto him." — Acts 9 : 27.

This puts the matter beyond question, that Paul not only saw
the "light from heaven" and "heard n voice," but that he likewise
actually and literally saw the Lord Jesus, and heard "the voice of
hiK mouth" "in the way" going to Damascus; i. e., in the highway.

It seems from Eusebius that the early Christians believed that
Christ appeared to many, after his ascension. He says:

"Besides these, ['Cephus,' 'the twelve/ 'five hundred brethren at once,'
'James'], there still was a considerable number who were apostles in imitation
of the twelve, such as Paul himself was, he [Paul] adds, saying, 'afterwards
he appeared to all the apostles.' " — Eccl. Hist. p. 42.

By this we learn that these last mentioned "apostles" were others
besides the first "twelve," and that Paul, and they, too, saw Christ.
Again, Paul says he appeared unto "the twelve;" i. e , evidently
after his ascension, for, after the death of Judas there was but
"the eleven," until after the ascension, when other apostles were
called, as see Eph. 4 : 8-12. And again, Paul says he appeared to

CHRIST PRE-EXISTENT. 19

"above five hundred brethren at once." The facts of history favor
the idea that there was no assemblage after the crucifixion, of so
many Saints, (especially brethren), until after the ascension. Evi-
dence is abundant that our Savior appeared, personally, to many
in Judea, after his ascension. But Mr. Sheldon says this appear-
ance to Paul "was a vision;" by which he probably means a trance,
ecstacy, or spiritual view. That the word vision often signifies
this we know; but in Paul's case it certainly signifies something
different, as is apparent from the different descriptions given of it.
The first and most natural meaning of the word vision, is literal,
natural, actual siuht. In this sense it is used, no doubt, in respect
to Paul's seeing Christ; also in Luke 24 : 23, where it is said that
certain women "had also seen a vision of angels, which said that he
was alive." That this is the true sense may be seen by consulting
Luke 24: 4-10. So also of Luke 1 : 11, 22, where Zechariah saw
the angel Gabriel, "on the right side of the altar of incense," in "a
vision." Why should it be thought strange that Christ appeared
•on earth after his ascension, and before his second coming?

PRE-EXISTEXCE OF CHRIST.

We read in the Scriptures of his appearing to some many years
before his first coming, such as to Nebuchadnezzar, for instance:

"Lo, I see four men loose, walking in -the midst of the lire, and they have
no hurt ; and the form of the fourth is like the Son of God." — Dan. 3 : 25.

Again, to Abraham, Gen. 18: 13, 17, 20, 26, 30; to Jacob, Gen.
32 : 30, and to Moses, Ex. 3: 2, 4; Ex. 6: 3. Of these last men-
tioned appearances, and others, Eusebius makes these judicious
remarks, —

'• That the divine Word, therefore, pre-existed and appeared, if not to all,
at least to some, has been thus briefly shown." — Eccl. Hist. p. 18.

He further says, (what must be evident to every candid intelli-
gent mind), that,

" To suppose these divine appearances were the forms of subordinate angels
and servants of God, is inadmissable; since, as often as any of these [angels]
appeared to men, the Scriptures do not conceal the fact in the name, express-
ly saying that they were called not God, nor Lord, but [only] angels." — Eccl.
Hist. p. 17.

Now, inasmuch as Christ appeared to his people before his first
advent, and to Paul and others in Judea, after his resurrection and
ascension, it is not unscriptural, nor incredible, that he, after his
ascension, should appear to his people on this continent as stated
in the Book of Mormon, especially when we consider his promise
that "other sheep" than those in Judea should hear his voice. Christ's

20 PLAGIAEISM CHARGED.

first coming was to dwell with, and minister for his people; and his sec-
ond coming is for the same purpose, and to reign "King of kings
and Lord of lords." His appearance at divers times after his
ascension, including his resurrection, can no more be called his
second or third coming, than his various appearances before his
incarnation could be called his first coming. Christ did "appear"
to Paul, and doubtless to others, after his ascension, and he will
"appear" again to all his Saints, at his glorious coming and king-
dom to dwell with them in regal power and glory and dominion
forever and ever. These events will differ, not in regard to their
literality, or being personal, but in the surrounding circumstances,
and in the results.

THE SCRIPTURE WHICH SAITH.

Mr. Sheldon next finds a "clash" where there is none; and in
this he evidently strives to excel. He says:

" In the Book of Ether, sixth chapter, purporting to have been written
many centuries before the first advent, and to have been translated and
transcribed by Moroni, we read concerning the Scripture which saith, there
are they who were first, who shall be last f and there are they who were last,
who shall be first. Mark this point, [says Mr. S.], as none of the Old Testa-
ment Scriptures were then written, what scriptures can here be referred to
but those in the New Testament, where we find similar language."

In reply we have to say, first, that the Old and New Testaments
do not contain all the scriptures, as Mr. Sheldon would seem to
claim; and in the second place, the words he quotes are the words
of Moroni, who lived four hundred years after Christ, and are
not the u-ortfs of Ethrr, as he falsely claims; and lastly they are not
the words of the New Testament at all.

"NO VARIABLENESS."

He next objects:

" In the fourth chapter of the Book of Mormon we read, Tor do we not
read that God is the same yesterday, to-day, and forever, and in him is no-
variableness, neither shadow of changing?" Yes, [says Mr. S.], we 'read' itr
but where? In the New Testament, which claimed to be unknown to Mor-
mon."

If Mr. Sheldon had been as eager to learn the genuine spirit and
doctrine of the Book of Mormon as he has been to conjure up
faults, and to manufacture errors, he would have found divers
places where the sentiments of the passage he quotes are written.

In Mosiah 1 : 8, is a passage having this import; and in Nephi
11 : 1: "I am the Lord, I change not;" and in 2 Nephi 12 : 7: "I
am the same yesterday, to-day and forever;" and then in Alma 5:3:
"Neither doth he vary from that which he hath said; neither hath

PLAGIARISM CHARGED. 21

he a shadow of turning from the right to the left." Moroni pro-
fessed to quote only the sense of what they read, and not letter for
letter; and surely he had abundant grounds, as we have seen, from
the records of his fathers.

In the next place he objects to the following passage found in
Moroni 8:2: "The wnole need no physician, but they that are
sick;" "language borrowed, [he says], from the Savior."

Now the text, with its context, reads as follows:

"And the word of the Lord came to me [Mormon] by the power of the Holy
Ghost, saying, listen to the words of Christ, your Redeemer, your Lord and
your God. Behold, I came into the world, not to call the righteous, but sin-
ners to repentance ; the whole need no physician, but they that are sick; where-
fore little children are whole, for they are not capable of committing sin."

Here we see that the passage does not purport to be "borrowed"
from any place, but that it was a direct revelation from Christ to
Mormon.

If we are to condemn the Book of Mormon because sentiments
and phrases are found in it similar to those found in the Old and
New Testaments, then we may condemn the Book of Micah, be-
cause in its fourth chapter there is found a prophecy similar in
sense and letter to that found in Isaiah chapter second. We may
go further and condemn the Bible because in it are phrases and
sentiments similar to those found in the Brahmin's Veda, which
claims to be the oldest of books, and which was compiled as early,
at least, as B. C. 1200. In it is a prayer similar to that taught by
our Savior, and reads: "O God have mercy, give me my daily
bread." — Rig-Veda 6 : 47. Shall we say that, because Jesus
taught similarly, he therefore "borrowed" from the Veda? We
should, if we adopted the reasoning of Mr. Sheldon. Again, (Rig-
Veda 9: 113, 7): "Where life is free, in the third heaven of heavens,
where the worlds are radiant, there make me immortal." The logic
of Mr. Sheldon would make David and Paul borrow some of these
ideas, and some of this language from the Rig-Veda!

ZEXD-AVESTA.

Again; in the Zend-Avesta there are many ideas and phrases
similar to what is found in both the Old and New Testaments. Of
this Dr. Haug remarks:

" The Zoroastrian religion exhibits a very close affinity to, or rather iden-
tity with, several important doctrines of the Mosaic religion and Christian-
ity."— Chips from a German Workshop, p. 125.

There is one place in it where the Supreme Spirit proclaims him-
self "I am who I am;" — a similar name to that of Jehovah given

22 CHRISTIAN.

in Ex. 3 :14. Shall we argue from these coincidences that the
Scriptures of the Old and New Testaments, or any part of them,
have heen copied — "borrowed" — from those ancient books? The
fallacious method of reasoning adopted by Mr. Sheldon would
force us to do so.

The Book of Mormon claims that the same God who inspired
the prophets and seers in Judea, inspired prophets and seers in
America whose writings we find in the Book of Mormon. This
being true, it is no wonder that we find the same general ideas and
the same doctrines and phrases in the Book of Mormon that we
find in the Bible. Of this the Lord says:

" Wherefore, I speak the same words unto one nation like unto another.
And when the two nations shall run together, the testimony of the two na-
tions shall run together also. And I do this that I may prove unto many,
that I am the same yesterday, to-day, and forever; and that I speak forth my
words according to mine own pleasure." — 2 Nephi 12: 7.

Will Mr. Sheldon have us believe that two or more revelations
from God to as many different persons, at as many different times,
touching the same things, must differ in sentiment, and in phraseol-
ogy!

It would seem so, for he is condemning the Book of Mormon on
the ground that in it are found sentiments and phrases similar to>
those found in the Bible.

CHRISTIAN.

Here comes another insurmountable stumbling block in the way
of Mr. Sheldon. He says:

" The Book of Mormon blunders into the claim that about one hundred
years before the first advent, the name 'Christian' was in common use on
this continent ; thus clashing with the Bible which affirms, 'the disciples
were first called Christians at Antioch.'" — Acts 11 : 26.

That the disciples, upon the eastern continent, were "first called
Christians at Antioch," we do not deny; and that this was all that
Luke intended must be apparent to every fair-minded reader. Luke
did not claim to write by revelation or prophecy, nor of any other
of Christ's disciples than those connected with the church whose
origin and central seat was in Jerusalem and its vicinity; and as a
historian he only wrote of facts as he knew and believed them. He
referred only to those connected with the Church of Christ on the
eastern continents, and did not profess to know or write of matters
other than that. But the statement that people on this continent
were called Christians, even "one hundred years before the first Ad-
vent," Mr. Sheldon can not disprove. The very name, as well as

THE PLATES. 23

the doctrine and mission of Christ, was known hundreds of years
before the first Advent. So also that other prominent New Testa-
ment name of our Savior,— "Son of God." — Dan. 3: 25; Ps. 2: 7.
If the leading New Testament names of our Savior were known
and used so long before' the first Advent, why should it be thought
incredible that one of the leading New Testament names of his
disciples should likewise be known and used equally as long before?
The Nephites foreknew the name, and mission, and peculiar doc-
trines of Christ, hundreds of years before the Advent, and they
lived in conformity with his gospel, and why might they not be
called by a name in their language that was the exact equivalent
of the English word "Christian;" that is, disciples of the Anointed
One? For my part I can see no reason against it, but, on the oth-
er hand, many good reasons for it. Eusebius, the first and chief of
ancient church historians, informs us that:

"The very name of Jesus, as also that of Christ, was honored by the pious
prophets of old. * * * Moses attaches the name of our Savior Jesus Christ;
* * * the prophets that lived subsequently to these times, also plainly an-
nounced Christ before by name." — Eccl. Hist. pp. 21, 22.

Again he says:

" For as the name Christian is intended to indicate this very idea, that a
man, by the knowledge and doctrine of Christ, is distinguished by modesty
and justice, by patience and a virtuous fortitude, and by a profession of piety
towards the one and only true and supreme God ; all this was no less stu-
diously cultivated by them than by us." — p. 26.

Moses, we are told by Paul, esteemed "the reproach of [for]
Christ greater riches than the treasures of Egypt." — Heb. IT: 26.
Moses knew something of Christ and of his doctrine, as did, no
doubt, some of his people. That the ancients knew of Christ and
his work is seen in the following texts : John 8: 56; Job 19: 25;
1 Cor. 10: 4; 1 Pet. 1: 10-12; John 1: 24, 25, 41, 45; 4: 25; 7: 40
-42; Mark 12: 35; Luke 3: 15, etc., etc.

THE PLATES.

Mr. Sheldon next undertakes to make a, conflict between the
Book of Mormon and the testimony of Joseph, in regard to the
disposal of the plates after Joseph translated them. The Book of
Mormon says concerning Joseph:

"Wherefore, when thou hast read the words which I have commanded
thee, and obtained the witness which I have promised thee, then shalt thou
seal up the book again and hide it up unto me."

Now Mr. Sheldon says that it is claimed by Mr. John Taylor
that the plates "when he [Joseph] got through translating, they
were delivered again to the angel." "So [says Mr. S.], he did not

24 THE WISE VIRGINS.

hide up the plates, as stated in the Book of Mormon." The Book
of Mormon does not state, nor even intimate, the manner in which
Joseph was to "hide up" the plates. There are very many ways in
which we may "hide up" plates, or other things, without putting
them into the ground as is urged by Mr. Sheldon.

To hide up anything is to conceal, secure, or screen it f rcm pub-
lic observation. This was certainly done when the plates were
put into the hands of the angel. They were then hid up unto the
Lord, just as the text provides.

THE THREE DISCIPLES.

Mr. Sheldon objects that Jesus is made to say to three of his
disciples:

" Ye shall never endure the pains of death; but when I come in my glory,
ye shall be changed in the twinkling of an eye, from mortality to immortal-
ity."—Nephi 13: 3.

And that:

" In the next paragraph it is added, 'whether they were mortal or immor-
tal, from the day of their transfiguration I know not.' * * Nephi says he
did not know whether they were mortal or immortal — equivalent to saying
that he did not know whether Christ lied or told the truth."

It is not infrequent that people, even disciples of Christ, are told
that which they do not fully understand when told. Jesus told his
disciples in Judea to go and "preach the gospel to every creature;"
yet it required no less than a miracle, and another command, to
make Peter know, fully, the nature and scope of his mission, (Acts
10: 19-35. Jesus foretold the facts of his own death and resurrec-
tion, yet his disciples did not intelligently believe him on this point
till after his resurrection and appearance unto them.

Mr. Sheldon, who professes to be a disciple of Christ, does not
believe in a pre-millennial kingdom, yet Christ plainly teaches it
in Matthew 25 : 1; 13: 47-49 and elsewhere. The kingdom, like
the "church," "family," "fold," or "household" of Christ, may exist
on earth and in heaven at the same time. This theory is in full
harmony with the scriptures.

Mr. Sheldon also believes that the Adventists are the "wise vir-
gins" of Matthew 25: 4, and that they, since A.D. 1833, have been
sounding the midnight cry; whereas Christ says the midnight cry
oomes to [not from] the wise, as well as to the foolish virgins, and
that it finds them asleep or slumbering. Mr. Sheldon believes that
while they have been sounding their midnight cry for the past forty
and more years, Christ, "the bridegroom tarried;" whereas Christ
says that after the midnight cry is made, there is no tarrying, and that

ZARAHEMLAITES. 25

so sudden would be the coming of the bridegroom that the foolish
virgins would not have time to get the needed oil to fill their lamps.
Now because Mr. Sheldon and his co-religionists believe contrary
to what Christ says, or because they at least fail to believe what
he does say, would it not be indelicate, not to say unchristian-like,
for us to charge that their want of intelligent belief is "equivalent
to saying that they did not know whether Christ lied or told the
truth." He and his kind have set scores of times since 1833, giving
the year, and sometimes the very day in which Christ would come,
all of which have failed, proving them "blind guides" having
neither knowledge nor authority to teach the second Advent. And
yet we will not say they "lied."

ZARAHEMLAITES.

Here another terrible fault is conjured up. He says:

" The first chapter of the Book of Omni represents Mosiah as going from
the land of Nephi to Zarahemla, about three hundred years after Nephi
reached America, 'and they discovered a people who were called the people
of Zarahernla. Now there was great rejoicing among the people of Zarahemla;
and also Zarahemla did rejoice exceedingly because the Lord had sent the
people of Mosiah with the plates of brass which contained the record of the
Jews.' In the next paragrapn we are told, [says Mr. Sheldon], their lan-
guage had become corrupted; and they had brought no records with them;
and they denied the being of their Creator; and Mosiah, nor the people of
Mosiah could understand them. Yet, [says Mr. Sheldon], the same para-
graph tells us that they came out of Jerusalem at the time Zedekiah was
taken to Babylon — about three hundred years previously. At this time they
rejoiced that the Lord had sent Mosiah, and yet did not 1 elieve that there
was a Lord in existence. Glad of the records/yet could not understand each
other's language — their language having been so corrupted in a little over
three hundred years."

A more shameful effort at garbling texts is seldom, if ever, seen
than this. It would put the most unblushing infidel critic to
shame. Amleki records the fact that Mosiah, being warned of
God, fled out of the land of Nephi and went to the land of Zara-
hemla, both he and others who accompanied him:

" And they discovered a people who were called the people of Zarahemla.
Now, there was great rejoicing among the people of Zarahemla ; and also
Zarahemla did rejoice exceedingly, because the Lord had sent the people of
Mosiah with the plates of brass which contained a record of the Jews."

This "great rejoicing" took place evidently, not when the people
were first discovered by Mosiah and his company, but when the
people of Zarahemla became acquainted thoroughly with the new
immigrants, — their doctrines and their tidings, — as we shall further
see :

" Behold, it came to pass that Mosiah discovered that the people of Zara-

26 PLATES OF ETHER.

hernia came out from Jerusalem at the time that Zedekiah, king of Judah ,
was carried away into Babylon. * * * And at the time that Mosiah discovered
them, they had become exceeding numerous. Nevertheless they had many
wars and serious contentions, and had fallen by the sword from time to
time, and their language had bee >me corrupted ; and they had brought no
records with them; and they denied the being of their Creator ; and Mosiah,
nor the people of Mosiah, could understand them. But it came to pass that
Mosiah caused that they should be taught in his language."

There is nothing contradictory in this brief narrative; neither
anything impossible or incredible. Amleki first states the fact of
the discovery of Zarahemla and his people, and then states, as one
of the results, that there was "great rejoicing." But he does not
intimate that this rejoicing took place immediately upon the dis-
covery, but after the people of Zarahemla could understand Mosiali
and his people, and had been instructed by them. Furthermore, it
was at the. time of their discovery, and also before it, that the people
of Zarahemla "denied the being of their Creator;" and at that time
it was that "the people of Mosiah" could not understand them.

CHANGE IX LAXGUAGE.

Mr. Sheldon argues that it is incredible that these two peoples,,
having a common origin, coming from* the same country about
three hundred years before, could have so corrupted their language
as not to understand each other. If Mr. Sheldon was informed in
philology, or was very observant of current facts, he would know
that there was nothing improbable in it, especially when we con-
sider that they of Zarahemla "brought no records with them."
Language changes, constantly among all nations, and among some
far more rapidly than with others; and that, too, where they have
an extensive literature — or "records." It would be next to impos-
sible for the English speaking nations of to-day to understand the
English of but a few hundred years ago. So great have been the
changes of language in England, alone, that people from one Shire
can not well understand those of another. The languages of men,,
like their forms of religion, are subject to rapid and extensive
change. Max Muller, M. A., Fellow of All Souls' College, Oxford,.
England, a competent authority says:

"The meaning of words changes imperceptibly and irresistibly. Even
where there is a literature, and a printed literature, like that of modern Eu-
rope, four or five centuries work such a change that few even of the most
learned divines in England would find it easy to read and to understand
accurately a theological treatise written in England four hundred years ago.
The same happened, and happened to a far greater extent, in ancient lan-
guages. Nor was the sacred character, attributed to certain writings, any
safeguard." — Chips From a German Workshop, p 130.

DEFECTS IN BIBLE. 27

These facts amount to conclusive proof in favor of what is said
in regard to the language of the people of Zarahemla having be-
come so changed and corrupted as stated by Amleki.

PLATES OF ETHER.

Mr. Sheldon, in the following, undertakes to show that there are
very damaging contradictions in the Book of Mormon in its state-
ments concerning the plates written and hid up by Ether. Now it
should be borne in mind that one class of these statements is pro-
phetic,— foretelling what should occur with the plates, — another,
giving commands touching their disposal; and, lastly, the purely
historical account of their origin, transmission and final disposi-
tion. Whilst the first claims to be fully inspired, the latter makes
no such claim. Prophecy and history are two quite different things
The one claims absolute divine perfection, in its sense, its import,
and in all its facts; while history — Bible history — Scripture history
— seldom makes such claim. Scripture history claims to be essen-
tially true in its statements, but it does not usually claim to have
been written with such full measure of the Holy Spirit as to secure
it against verbal errors, and even errors in some of its minor and
unimportant facts.

DEFECTS IN SCRIPTURE.

When we reflect one moment upon the discrepancies — omissions
and contradictions — between the Books of the Chronicles and the
Books of the Kivr/s, between the four several gospels, and between
the four gospels and the Acts; also between the Acts and the Old'
Testament history, we see the folly of claiming for the writers of
those books what they never claim for themselves; i. e., full and
absolute inspiration.

As to prophecy, holy men and women speak as they are "moved
upon by the Holy Ghost;" but history is a narration of matters as
the writers know them, understand them, and believe them. Hence
Luke, (Luke 1: 13), thought it good to write what he knew, and
believed, and had a "perfect understanding of," as it had been de-
livered to him by those who "from the beginning were eye witnesses
and ministers of the word." Luke did not claim to write by direct
revelation from God to himself, but simply what he had learned
from persons who were, as he believed competent witnesses. Luke
omits many facts found in the three other gospels, but these omis-
sions do not invalidate anything he may have written, and no one
but a quibbling critic would argue as much. The evangelists differ
widely in regard to the crucifixion and resurrection of Christ, yet

28 PLATES AND INTERPRETERS.

this difference arises mainly, if not entirely, from omissions — some
failing to write just the same things that were written by others.
In the Acts three different accounts are given of the conversion of
Saul, 9: 3-20; 22: 6-16; 26: 12-18.) In these there is considerable
discrepancy, and some direct contradiction in the common version.
This could not occur if all Scripture history was fully inspired of
God. Again Paul, that faithful, devoted servant of Christ, takes
occasion to inform us that some of his writings were not indited
under the inspiration of the Holy Spirit. — (1 Cor. 7: 6, 12, 25, 40;
2 Cor. 8: 8; 11: 17, &c.)

Now, inasmuch as Bible historians did not always profess to
write under the full inspiration of God's unerring Spirit, are we
justified in demanding of those who wrote Scripture history on this
continent that their historical writings shall be so fully and per-
fectly inspired of God, as to be absolutely full and complete, and
without error in letter, or defect in matter? We think not.
Such a claim by those well versed in Scripture matters exhibits
unfairness or prejudice. But we do not admit the contradictions
claimed by Mr. Sheldon. We utterly deny them, except, possibly
in one point, and that one of no essential historic value.

He says:

1. "Moroni says the plates found by the people of Limhi were kept by
king Benjamin, that the world should not see them ; but the book of Mosiah
says that the people of Limhi did not find the plates till after king Benjamin
was dead.

2. "Moroni testifies that they were not to be translated till after Christ
was 'lifted up upon the cross;' but the book of Mosiah informs us that they
were translated by king Mosiah, 'and caused to be written/ even hundreds
of years before the crucifixion ; and yet Moroni pretends to translate them
again after the cross.

3. "Moroni informs us that the stone interpreters of the brother of Jared
were sealed up with the plates; but the book of Mosiah makes no mention
of finding stones with the plates, though Ammon talks to Limhi about stone
interpreters possessed by Mosiah off in a distant land. What became of these
sealed interpreters?

4. " Moroni tells us that Jared's brother's stone interpreters were sealed up
with the plates that Limhi's people found, for the express purpose of enabl-
ing the finders to translate them ; yet, according to the book of Mosiah, the
finders could not translate them, not finding with the plates anything but
swords and breast-plates ; and finally, Ammon tells king Limhi that Mosiah
'hath wherewith he can translate,' called interpreters ; and after a while the
plates are carried over to Mosiah in Zarahemla, and Mosiah translates them
with his own interpreters 'set in two rims of a bow.' But what became of
the interpreters that were sealed up with those plates found by Limhi's
people?

5. " Mosiah not only had interpreters before receiving the twenty-four
plates found by the people of Limhi, but he had previously exercised his
gift of interpreting languages, and his uncle before him, also, by which Am-

PLATES AND INTERPRETERS. 29

mon knew that he possessed this gift ; and an instance is given of its exercise
in a book written by Omni, before the book of Mosiah : 'And it came to pass
in the days of Mosiah, there was a large stone brought unto him, with en-
gravings on it; and he did interpret the engravings, by the gift and power
of God.' So Mosiah did not need the interpreters of Jared's brother; but
still the question continues to come up, since they were sealed at God's bid-
ding, what became of them ? And as Moroni claims to have had them,
where did he get them? After Moroni represents God as saying to Jared's
brother, 'These two stones will I give unto thee, and ye shall seal them up
also' — that is, with the plates — 'wherefore I will cause in mine own due time
that these stones shall magnify to the eyes of men these things which ye shall
write.' Moroni adds, 'After 'Christ had truly showed himself unto his peo-
ple, he commanded that they should be made manifest. * * * Behold I
have written upon those plates the very things that the brother of Jared
saw.' Again he adds, 'I am commanded that I should hide them up again
in the earth, * * * and he also hath commanded that I should seal up the
interpretation thereof; wherefore I have sealed up the interpreters.' Where
did he get them, seeing they were not found when the people of Limhi
found the twenty-four plates, with which they were hid?

6. "Mosiah's stone interpreters, 'set in two rims of a bow/ which he pos-
sessed previous to the finding of these twenty-four plates by the people of
Limhi, 'were prepared from the beginning, and were handed down from gen-
eration to generation, for the purpose of interpreting languages' (Mosiah,
12th chapter) ; while the two stones possessed by the brother of Jared were
given to him by the Lord after confounding the language at the tower, with-
out any 'rims of a bow.' But when Nephi came to America, he was very
careful to tell us about bringing Laban's sword, Lehi's compass, and the brass
plates taken from Laban, but not a word about these precious stone inter-
preters, which 'were prepared from the beginning, and were handed down
from generation to generation.' Where did Mosiah get his interpreters,
seeing they were not imported from Jerusalem, and seeing preceding gener-
ations on this continent were unknown to him till after he possessed those
interpreters? Here is another puzzle, or crooked story."

Precisely, Mr. Sheldon. As you have rendered it, it is a "puz-
zle;" and as you have perverted it, it is a "crooked story." It is a
fair specimen of your work. Your garbled quotations, your unfair
inferences and brazen misstatements, have perverted the facts and
quite distorted the entire account.

Allowing that, possibly, there is a mistake, (as in Matthew 27:9,
where "Jeremy" is given in place of Zechariah), in the person's
-name, who is said to have kept the plates of Ether and the inter-
preters, Ether 1: 11), a matter of no historical moment as affecting
the value of the record, — (Moroni claims to be writing only a small
abridgment, Ether 1:1, and to write from memory, Ether 2: 1, and
no intimation is given that he writes in a way to preclude pos-
sibility of verbal errors, such as in names, etc.; besides it may
have been an error of the printer in setting up the text, and not at
first discovered, but in some later editions, such as the third Eu-
ropean, it reads Mosiah instead of Benjamin.) Allowing that it

so im OMISSIONS, ^3i;i™ m ^^: «

should have been Mosiah instead of Benjamin, your second state-
ment is quite untrue, viz, that Moroni said "they [the plates] were
not to be translated till after Christ was 'lifted up upon the cross.' "
It was not the plates of Ether, as a whole, but the remarkable things
seen and heard by the brother of Jared when in the presence of the
Lord upon the mount:

"And the Lord commanded the brother of Jared to go down out of the
mount from the presence of the Lord, and write the things which he had
seen [in the mount] ; and they were forbidden to come unto the children of
men, until after that he should be lifted up upon the cross ; and for this cause
did King Benjamin keep them, that they should not come unto the world
until after Christ should shew himself unto his people." — Ether 1: 11.

Your' statement that "Moroni pretends to translate them [the
plates] again after the cross," is wholly without foundation. The
account states that he abriftgerf what he found on the plates of Ether;
and he professed to give but a part jjily of what he there found, but
not the marvellous things which the brother of Jared saw when up
in the mount. Ether 1:11.

"I [Moroni] give not the full account, but a part of the account I give,
from the tower down until they [the Jaredites] were destroyed." — Ether 1:1.

See also paragraph 9.

OMISSIONS.

You next state that "the Book of Mosiah makes no mention of
finding stones [interpreters] with the plates." Suppose it does
not, does that omission prove that they were not with the plates?
It proves nothing of the kind. Matthew omits many things con-
cerning Jesus which John and others mention. These omissions by
Matthew disprove nothing written by John and others, nor do they
invalidate either account. Paul, in the description of his remark-
able conversion, as told to King Agrippa, (Acts 26; 12-19), omits
some important items from the account which himself gives of it
at another time before the Jews — (Acts 22: 6-16.) He omits to
tell King Agrippa the important fact that he was blinded by "the
glory of that light," and that he was "led by the hand of them
that were with" him. He omits to tell how Ananias came and in-
structed him, and said unto him, "Brother Saul, receive thy sight;"
and how Ananias commanded him saying, "Arise, and be baptized,
and wash away thy sins, calling on the name of the Lord." All
these, and many more omissions are found in comparing the differ-
ent accounts of Paul's conversion, but these do not invalidate each
other, even though they are found in the same book, and written
by one and the same person.

The Book of Mosiah is simply silent upon the point as to whether

INTERPRETERS.— DIRECTORS. 3 1

"the two stones" given to Jared's brother were found by the people
of Limhi with the twenty-four gold plates of Ether, or not, yet it
is implied, from Mosiah 12: 3, that they were with the plates when
found. For it is said:

"And now he [Mosiah] translated them by the means of those two stones
which were fastened into the two rims of a bow."

This is the account that Mormon, the father of Moroni, gives.
He is the one who translated and greatly abridged the records
handed down to him; and he says: "I can not write the hundredth
part of the things of my people." — Words of Mormon 1:2. It is
Mormon who says that Mosiah translated the plates found by the
people of Limhi, by "means of those stones which were fastened
into the rims of a bow."

STONE INTERPRETERS.

Your next statement that "Ammon talks to Limhi about stone
interpreters possessed by Mosiah off in a distant land," is entirely
untrue. Ammon does not mention "stone interpreters." What
he said to Limhi, touching the matter of translation, reads as fol-
lows:

" Now Ammon said unto him, I can assuredly tell thee, O King, of a man
that can translate the records : for he has wherewith he can look, and trans-
late all records that are of ancient date ; and this is a gift from God."

DIRECTORS.

Now Mosiah they?rs^, as we may call him, who was a great pro-
phet, and who lived some years before Mosiah the second, was pos-
sessed of the gift and means of interpretation. "He did interpret
the engravings [found upon 'a large stone'] by the gift and power
of God." — Omni 1: 9. To interpret is to translate, to unfold, to
explain, to reveal, to make known what before was hidden or mys-
terious. That this means was handed down with the records to
Benjamin, and then to his son Mosiah, is highly probable, if not
absolutely certain ; for we read that "the sacred things," which in-
cluded "the records which were engraven upon the plates of brass,"
[containing the five books of Moses, the records of the Jews down
to the first of Zedekiah, also the prophecies of the prophets down
to and including much of the prophecies of Jeremiah] (<Y.] "And
also the plates of Nephi, and also the sword of Laban, and the ball
or director, wrhich led our fathers through the wilderness, which
was prepared by the hand of the Lord, that they thereby might be
led, even according to the heed and diligence which they gave unto

(d) 1 Nephi 1: 46.

32 . INTERPRETERS.

him" (e), were to be "handed down from one generation to another,
or from one prophet to another." ( /.)

This may serve to explain why we find Mosiah the first (</), Mo-
siah the second (A), and Amaleki (?'), all conversant with the fact,
and possessing the means of interpreting languages. For it is cer-
tain that the wonderful "directors" given to Lehi, and "handed
down from one prophet to another," was an important means of
revelation and divine instruction to those prophets. In describing
their importance and utility, also the manner in which instruction,
guidance and revelation were obtained by them, Nephi says:

"And there was written upon them a new writing, which was plain to be
read, which did give us understanding concerning the way of the Lord ; and
it was written and changed from time to time, according to the iaith and
diligence we gave unto it." — 1 Nephi 5:12.

Here is a mcmm of revelation given to Lehi, and handed down
from one prophet to another, reaching Mosiah the second, by which
we see that he had a means of interpretation besides the "two
stones" mentioned in connection with the plates of Ether. Of the
character of these "directors" we further learn by Alma's instruc-
tion to his son Helaman: "And now, my son, these directors were
prepared that the word of God might be fulfilled, which he spake,
saying, I will bring forth out of darkness unto light, all their secret
works, and their abominations." Thus we see again that they
were a means of revelation, so that, as Ammon said, Mosiah had
"wherewith he can look, and translate all records that are of an-
cient date; and it is a gift of God."

But, further, it is not impossible, but highly probable, that, in
the providence of God, the very "two stones" given to the brother
of Jared came into the possession of Mosiah the first, and so passed
down to Mosiah the second; and that he had them prior to the time
of his receiving tho twenty-four plates of Ether. Coriantumr, the
last of the Jaredites, was discovered by the people of Zarahemla,
and "he dwelt with them for the space of nine moons." — Omni 1:
10. By this we learn that some knowledge of the Jaredites was
had by the people of Zarahemla. We further learn that something
of the history of the Jaredites was obtained from "a large stone."
the "engravings" on which were interpreted by Mosiah the first, —
par. 9. Here are channels through which much was learned by
them of Zarahemla, and finally by them of Nephi in regard to the

(e) Mosiah 1: 3. (/) 1 Nephi 5: 47. (g) Omni 1: 9.
(h) Mosiah 1 : 3. (t) Omni 1 : 12.

PERVFftTS HISTORY. 33

Jaredites. And might it not be that "the two stones" given to
Jared's brother found their way through the Zarahemlaites to Mo-
siah the first, and so to Mosiah the second? We see nothing im-
probable in this; certainly nothing impossible.

"INTERPRETERS" SEALED UP.

You next state that "Moroni tells us that Jared's brother's stone
interpreters were sealed up with the plates that Limhi's people
found, for the express purpose of enabling the finders to translate
them." This statement is not true. The nearest to it is a saying
of Moroni concerning the Lord's instructing the brother of Jared
as follows:

"The language which ye shall write I have confounded; wherefore I will
cause in mine own due time that these stones shall magnify to the eyes of
men, these things which ye shall write." — Ether 1 : 10.

Your next statement that "the finders [meaning, probably, the
people of Limhi] could not translate them, not finding with the
plates any thing but swords and breast-plates," is wholly unwar-
ranted. They may have found many things which they failed to
mention. As we have already seen, important items may be omit-
ted in an account without vitiating that account.

Luke, in giving his account of the sermon on the mount, omits
many important items in that sermon as found in Mat-
thew. What folly it would be to say that Jesus really taught
at that time only what Luke mentions! Also, Luke omits a part of
the Lord's prayer. Matthew fails to mention the fact, time and
place of the ascension of Christ. Mark omits to mention the earth-
quake which occurred at the resurrection. Matthew, Luke and
John, omit to mention the "young man, sitting on the right side,
[in the sepulchre], clothed in a white garment." — Mark 16: 5.
And all but John fail to mention the "two angels in white, sitting,,
the one at the head and the other at the feet, where the body of
Jesus had lain." Now these omissions are just as important and
just as damaging, as is that in regard to the stone interpreters. All
you can say in truth is that Mosiah does not mention, directly, that
the stone interpreters were found by the people of Limhi with the
twenty-four plates of Ether. To say more than this is unwarrant-
able and unfair.

PERVERTS HISTORY.

We pass by your fifth paragraph, as we have already answered
and refuted what you there say. However, the latter part of that
3

34 INTERPRETERS.

paragraph, where you say again that the interpreters "were not
found when the people of Limhi found the twenty-four plates, with
which they were hid," is so like your former self that we will re-
mind you that your statement is naked, groundless assumption.
With characteristic effrontery, you make the text state that which
is not there. The text neither states nor implies, that the interpre-
ters were not found with the plates.

MOSIAH'S STONE INTERPRETERS.

You assume, as usual, that "Mosiah's stone interpreters," "set in
two rims of a bow," which you say he possessed previously to the
finding of these twenty-four plates by the people of Limhi, were not
the ones given to the brother of Jared. This we have before shown
is utterly groundless, as the probabilities are that they were the
very ones given to the brother of Jared, and were either found
with the plates by the people of Limhi, or came down to Mosiah,
the second, and his predecessors, by way of the Zarahemlaites; for
the Zarahemlaites knew of the history of the Jaredites through
Coriantumr, the last Jaredite king, as also through their writings
on stone, as we have already seen.

The "beginning" mentioned, is most probably the beginning of
the Jaredite nation.

INTERPRETERS, HOW OBTAINED.

As to your question:

" Where did Mosiah get his interpreters, seeing they were not imported
out of Jerusalem, and seeing that preceding generations on this continent
were unknown to him till after he possessed the interpreters ?"

We reply as before, first, he had two ways of obtaing the inter-
preters given to Jared's brother, as we have already seen; and, in
the next place, it is possible he used the "directors" as interpreters,
for we have seen that they were a prominent and efficient means of
divine revelation. And as to your assumption that "preceding
generations on this continent were unknown to him [Mosiah] till
after he possessed these interpreters," namely, those deposited with
the plates found by the people of Limhi), we reply that it is simp-
ly false to the record, and you ought to know it. For, as we have
seen before, the knowledge concerning the Jaredites came by the
way of Coriantumr, the last Jaredite king, who lived for a time
with the Zarahemlaites, who finally became identified with the Ne-
phites; and, likewise, by means of the history translated by Mosiah,
the first, from that "large stone."

35

CHAPTER II.

JXSPIRED TRANSLATION.

Mr. Sheldon uses a large part of his second chapter in an en-
deavor to make a very marked contradiction between the Book of
Mormon and the Inspired Translation of the Bible, in the teachings
of Christ. He claims what is not true, that the Book of Mormon
agrees precisely with our common version of the Bible in respect to
the teachings of Jesus; and he then argues that if the Book of Mor-
mon and the Inspired Translation were both true, and divinely in-
spired, they would exactly agree in language and in fact.

Now it happens that in the Book of Mormon there are many
things taught by Christ which are not taught in the New Testa-
ment at all. In the next place sentiments taught by our Savior in
the New Testament are found in the Book of Mormon clothed in
•quite different language. For instance:

The words in italics are not found in the New Testament of the
common version; but in both the Book of Mormon and the Inspired
Translation. Again; in the Book of Mormon it is written:

" Ye have heard that it hath been said by them of old time, and it is also
written before you, that thou shalt not kill ; and whosoever shall kill shall be
in danger of the judgment of God." — Nephi 5 : 10.

Again:

" Therefore, if ye shall come unto me, or shall desire to come unto me, and re-
memberest that thy brother hath aught against thee, go thy way unto thy
brother, and first be reconciled to thy brother, and then come unto me with
full purpose of heart, and I will receive you" — Ibid.

As before, the words in italics are not found in the common
version, nor does the text agree exactly with the Inspired Transla-
tion.

Now these quotations, with scores of others in which there are
striking verbal differences between the Book of Mormon and the
common version in regard to the teachings of Christ, show con-
clusively that Joseph Smith did not copy from the common version,
as Mr. Sheldon boldly and impudently asserts. He says: "The
fact is, when preparing the Book of Mormon our version was freely

36 TRANSLATIONS COMPARED.

used, with all its defects." The reader can judge from the quota-
tions given how much of truth there is in his statement.

The Inspired Translation does not profess to be a translation of
or from the Book of Mormon, but only a translation, in part, of the
Bible; therefore we may not look for verbal agreement even where
the same principles and sentiments are taught. In many instances
in the Book of Mormon, texts professedly from Moses and the pro-
phets are found to differ verbally, and sometimes in sentiment, wide-
ly, from the common version. For instance:

" Hearken and hear this, 0 house of Jacob, who are called by the name of
Israel, and are come forth out of the waters of Judah, who swear by the
name of the Lord, and make mention ol the God of Israel, yet they swear not
in truth nor in righteousness ; nevertheless they call themselves of the holy
city, but they do not stay themselves upon the God of Israel, who is the Lord
of "Hosts: Yea, the Lord <>f Hosts is his name. Behold, I have declared the
former things from the beginning; and they went forth out of my mouth,
and I shewed them. I did show them suddenly, and I did it because I knew
thou wert obstinate, and thy neck was an iron sinew, and thy brow brass ;
and I have, even from the beginning, declared to thee, before it came to pass
I shewed them thee ; and shewed them for fear lest thou shouldst say, mine
idol hath done them, and my graven image, and my molten image hath com-
manded them. Thou hast seei and heard all this,' and will ye not declare
them .?"— 1 Nephi 6:1; with Isa. 48 : 1-6.

Again:

"The word that Isaiah, the son of Amoz, saw concerning Judah and Jeru-
salem : And it shall come to pass in the last days, when the mountain of the
Lord's house shall be established in the top of the mountains, and shall be
exalted above the hills, and all nations shall flow unto it, and many people
shall go and say, Come ye, and let us go up to the mountain of the Lord, to
the house of the God of Jacob; and he will teach us of his ways, and we will
walk in his paths ; for out of Zion shall go forth the law, and the word of the
Lord from Jerusalem. And he shall judge among the nations, and shall re-
buke many people; and they shall beat their swords into plough-shares, and
their spears into pruning hooks : nation shall not lift up sword against nation,
neither shall they learn war any more. 0 house of Jacob, come ye, and let
us walk in the light of the Lord ; yea, come, for ye have all gone astray, every
one to his wicked ways.

•'Therefore, 0 Lord, thou hast forsaken thy people, the house of Jacob, be-
cause they be replenished from the east, and hearken unto soothsayers like
the Philistines, and they please themselves in the children of strangers.
Their land also is full of "silver and gold, neither is there any end of their
treasures — their land also is full of horses, neither is there any end of their
chariots : their land is also full of idols — they worship the work of their own
hands, that which their own fingers have made: and the mean man boweth
not down, and the great man humbleth not himself, therefore, forgive him
not.

"0 ye wicked ones, enter into the rock, and hide thee in the dust, for the fear
of the Lord, and * * * the glory of his majesty shall smite thee. And it shall
come to pass that the lofty looks of man shall be humbled, and the haughti-
ness of men shall be bowed clown, and the Lord alone shall be exalted in

GRAMMAR. 3Y

that day. For the day of the Lord of Hosts soon cometh upon all nations; yea,
upon every one; yea, upon the proud and lofty, and upon every one who is
lifted up; and he shall be brought low." — 2 Nephi 8:4,5,6; with Isaiah
2 : 1-12.

" And again it shall come to pass that the Lord shall say unto him that shall read
the words that shall be delivered him. Forasmuch as this people draw near unto
me with their mouth, and with their lips do honor me, but have removed their
hearts far from me, and their fear toward me is taught by the precepts of men,
therefore, I will proceed to do a marvelous work among this people ; yea, a mar-
velous work, and a wonder : for the wisdom of their wise and learned shall
perish, and the understanding of their prudent shall be hid. And wo unto 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? And they
also say, Surely, your turning of things upside down, shall be esteemed as
the potter's clay. But behold, I will shew unto them, said the Lord of hosts, that
I know all their works. For shall the work say of him that made it, He made
me not? Or shall the thing framed say of him that framed it, he had no
understanding ? But behold, saith the Lord of hosts, I will shew unto the children
of men, that it is not yet a very little while, and Lebanon shall be turned into
a fruitful field; and the fruitful field shall be esteemed as a forest. And in
that day shall the deaf hear the words of the book ; and the eyes of the blind
shall see out of obscurity and out of darkness: and the meek shall increase,
and their joy shall be in the Lord; and the poor among men shall rejoice in
the Holy One of Israel. For assuredly as the Lord liveth, they shall see that the
terrible one is brought to nought, and the scorner is consumed, and all that
watch for iniquity are cut off; and they that make a man an offender for a
word, and lay a snare for him that reproveth in the gate, and turn aside the
just for a thing of nought. Therefore thus saith the Lord, who redeemed
Abraham, concerning the house of Jacob, Jacob shall not now be ashamed,
neither shall his face now wax pale. But when he seeth his children, the
work of my hands in the midst of him, they shall sanctify my name, and
sanctify the Holy One of Jacob, and shall fear the God of Israel. They also
that erred in spirit shall come to understanding, and they that murmured
shall learn doctrine."— 2 Nephi 11 : 19.

This quotation is widely different in word and sentiment from
Isaiah 29: 13-24, and it is the height of folly to say that the com-
mon version was freely used with all its defects in preparing the
Book of Mormon.

The words in italics are wanting, or differ in connection, in the
common version, while the asterisks indicate that in those places
in the common version there is something more than in the Book
of Mormon. It will be seen on careful reading that the sense is
materially better, and clearer, in the texts from the Book of Mor-
mon, (j)

The extracts here given, and the texts cited, utterly disprove the
statement of Mr. Sheldon that the common version was freely used
by Joseph, with all its defects," when "preparing the Book of Mor-
mon."

(;') See also 2 Nephi 5: 9, with Isa. 51: 17-20, &c.

38 GRAMMAR.

The thought that the illiterate young man, Joseph Smith, copied
from the common version, making all these important changes in
the texts, — and changes that greatly improve the texts, — is quite
groundless and inconsistent. He did not copy from the common
version. He was not qualified, naturally, for making all these im-
portant changes. Nor will it do to say that he copied from Mr.
Spaulding's manuscript; for no intelligent Presbyterian minister
would dare change the text of the Bible to make it read as does
the Book of Mormon. In its language, and in much of its subject
matter, it agrees with neither the common version nor the Book of
Mormon, in respect to the teachings of Christ. The Book of Mor-
mon does not claim to agree with either the Inspired Translation
or the common version. It claims to be a record given to another
people, under somewhat dissimilar circumstances, and having quite
different surroundings. If the Book of Mormon claimed that the
teachings of Jesus, as therein found, were identically the same as
what he gave his disciples in Judea, then we might expect the In-
spired Translation to agree with it, so far as facts and sentiments
are concerned; but not necessarily in regard to forms of language^
for the language of the two peoples was manifestly different in
some degree.

In translating the Book of Mormon it was evidently intended to
transfer, so far as practicable, the forms of speech peculiar to the
language in which it was found; while in the Inspired Translation
the apparent object seems to be, (1), to restore essential parts that
had been taken away, especially from the gospel; and, (2), to strike
out what had been added by uninspired men; and, (3), to give the
sense, rather than the forms of speech, in those passages where the
meaning was ambiguous and the sense obscure. Many of the
forms of speech peculiar to the Israelites of eighteen hundred years
ago, and well adapted to their modes of thought and expression,
are quite unsuited to the people of the nineteenth century, so great
has been the change of language. And it is not at all surprising
that in correcting and translating the Scriptures by inspiration, the
sense, rather than the forms of the text should be given.

The Book of Mormon is a work quite distinct from the Inspired
Translation; and, while we may expect that there will be no con-
siderable differences between the two records, we may not expect
to find precisely the same sentiments, no more and no less, taught
in both of them; neither to find the same forms of speech even
when the same sentiments are taught by the same persons. The
same truths may be and often are taught by the same person under
different forms of language. Man, with prolific mind and facile

GRAMMAR. 39

tongue, is not a mere machine that he should always give to the
same thought the same form of words, Mr. Sheldon to the contrary
notwithstanding.

Mr. Sheldon next finds fault with the grammar of Joseph's In-
spired Translation.

As for the matter of grammar, there is no little difference among
grammarians of to-day in regard to it; while there is a very strik-
ing difference between those of the present and those of preceding
times. The translators of the "common version" were very learned
men, and, no doubt, good grammarians for their times, but their
work is found very faulty when tried by our present standards.
We should not judge them hastily by our standards, lest coming
generations, measuring us by theirs, pronounce us equally faulty.
Grammar changes with the education and tastes of the people. But
Mr. Sheldon, with characteristic assurance tells us that "Inspiration
gives the language, as well as the thoughts." Hence he argues that
Joseph's defective grammar (according to his standard) is evidence
that he was not a prophet of God. If the logic of Mr. Sheldon
was valid, it would prove that the Bible, being defective in its
grammatical construction, was not inspired, and that its inspiration
would come and go according to its grammatical or ungrammatical
construction or translation. This is worse than nonsense.

Smith, in his Bible Dictionary, Art. New Testament, says:
"The Aramaic modifications of the New Testament phraseology
remove it from the sphere of strict grammatical analysis. * * *
There is found constantly in the New Testament a personality of
language (if the phrase may be used), which is foreign to classical
Greek."

Hitchcock, in his analysis of the Bible, page 1150, says the gos-
pel of Matthew was written in the "familiar speech of the Jews of
his day." And of the gospels collectively he says on page 1151,.
"The four evangelists * * * each portrayed the life and character
of Christ in the manner natural to himself"

Bishop Home, in his Introduction, vol. 1, page 515, says:

" When it is said that Scripture is divinely inspired, we are not to under-
stand that God suggested every word, or dictated every expression. From the
different styles in which the books are written, and the different manner in
which the same events are related and predicted by different authors, it ap-
pears that the sacred penmen were permitted to write as their several tempers,
understandings, and habits of life directed."

Of the coarse and unscholarly language of the New Testament
writers he says, vol. 2, page 22:
" Very many of the Greek words, found in the New Testament, are not

40 GRAMMAR.

such as were adopted by men of education, and the higher and more po-
lished ranks of life, but such as were in use icith the common people. Now
this shows that the writers became acquainted with the language, in conse-
quence of an actual intercourse with those who spoke it, rather than from
any study of books, and that intercourse must have been very much confined
to the middling or even lower classes ; since the words and phrases most fre-
quently used by them, passed current only among the vulgar. * * * In fact,
the vulgarisms, foreign idioms, and other disadvantages and defects, which
some critics imagine that they have discovered in the Hebraic Greek of the
New Testament, are assigned by the inspired writers as the reasons of God's
preference of it, whose thoughts are not our thoughts, nor his ways our
ways."

Stowe, in his history of the Bible, on pages 18, 19, says:

" The Bible is not a specimen of God's skill as a writer, showing us God's
mode of thought, giving us God's logic, and God's rhetoric, and God's style
of historic narration. * * * It is always to be remembered that the writers
of the Bible were God's penmen, and not God's pens. It is not the words of
tht Bible that were inspired ; it is not the thoughts of the Bible that were in-
spired ; it is the men who wrote the Bible that were inspired. Inspiration
acts not on the man's words, not on the man's thoughts, but on the man him-
self; so that he, by his own spontaniety, under the impulse of the Holy
Ghost conceives certain thoughts and gives utterance to them in certain
words, both the words and thoughts receiving the peculiar impress of the
mind which conceived and uttered them, and being in fact just as really his
own, as they could have been if there had been no inspiration at all iii the
case."

From these quotations we gather the fact, that the inspired writ-
ers of the Bible wrote the subject matter given them by the Spirit
of God in such style and manner of language as they themselves were
familiar with, and that the punctuation, spelling, capitalizing, phra-
seology, grammatical construction, and general literary style
were seldom, if ever, dictated by the Holy Spirit, but were left
mainly to the choice of the writers. This accounts for the great
diversity of style and culture seen in the various Bible writers.

With the German, and other nations, it is a rule to put the
noun before the adjective, thus — horse black; tree tall; woman
beautiful; but with the English speaking nations it is just the re-
verse— black horse; tall tree; beautiful woman. That usage which
is a law among the one people, is a violation of law with the others.
If inspiration is subject to the laws of grammar, will Mr. Sheldon
kindly tell us which dass of laws, for they differ widely, as we see,
among the different nations. Are they those of ZENODOTUS of
Ephesus? or ARISTOPHANES of Byzantium? or are they those of
MURRAY and KIRKHAM? or PIXNEO and QUACKENBOSS? Pray tell
us, Mr. Sheldon, for it is important to find the exact and only
grammatical channel through which inspiration may come to us!

We apprehend that God may inspire persons to speak and write

INSPIRATION— DEGREES. 4 1

irrespective of men's notions as to what is or is not grammatical.
The chief value of any communication depends, not upon its strict-
ly grammatical qualities, but upon the quality and amount of in-
telligence it conveys. The loftiest principles, and the grandest
truths, are often found in broken and unpolished sentences, even
as the purest gold, and the most precious gems, are found with the
confused quartz or the shifting sands. The sense of a sentence is
the measure of its worth; its structure is of secondary import-
ance. As the style of garment is to man, so is the form of lan-
guage to sentiment — it is its clothing.

If Mr. Sheldon still objects to the inspiration of a work on the
grounds of defective grammar, we propose that he enters upon a
criticism of the Old and New Testments, which he professes to
love so dearly, and to believe so firmly, and then inform us as to
whether they are inspired records or not. As to inspiration giving
"the language, ^s well as the thoughts," it is true in part, but only
in part.

DEGREES OF INSPIRATION.

There are different degrees of inspiration, as one may readily
see on reading the Scriptures, unless they are blinded by prejudice
or befogged by the creeds, catechisms, and commentaries of unin-
spired men. That degree of inspiration which gives the prophetic
word, and the open vision, is greater than that which inspires a
dream or moves to write current history. That degree that enabled
Jesus to know what was in man, and to work his wondrous mir-
acles, was far greater than that which inspired the council of "apos-
tles and elders at Jerusalem," (Acts 15: 29), or that which moved
Paul to write the seventh chapter of First Corinthians. Paul says,
"I think also that I have the Spirit of God." The degree of the
Spirit which he then possessed, if any, was so small that there was
no certainty that what he wrote at that time was inspired of God
at all.

If inspiration always "gives the language, as well as the thoughts,"
why is there not an exact verbal agreement between the evangelists
when they describe the same events, or rehearse the same teachings?
And why is not the language of James, and John, and Jude, as
precise and scholarly as that of Paul and Luke? And why is there
as wide a difference between the style of language found in Ezekiel
and that of David, or Isaiah, or Solomon, as there is between the
terse sentences of Josephus and the polished periods of Gibbon?
The language of Habakkuk, and Job, and Nahum, and the Psalms

42 INSPIRED TRANSLATION.

is lofty and eJegant, while that of Daniel, Hosea and Malachi, i&
plain, vigorous, and unpoetic in comparison.
Inspiration is: —

"The conveying of certain extraordinary and supernatural notions or mo-
tions into the soul ; or it denotes any supernatural influence of God upon
the mind of a rational creature, whereby he is formed to any degree of intel-
lectual improvement."

Such are the judicious remarks of Dr. Buck, in his dictionary of
the Bible, and their propriety we think, may not be qustioned.
He further aptly says in regard to the various measures of inspira-
tion:

"1. An inspiration of superintendence/, in which God does so influence and
direct the mind of any person, as to keep him more secure from error in
some various and complex discourse, than he would have been merely by
the use of his natural faculties.

" 2. Plenary superintendent inspiration, which excludes any mixture of er-
ror at all from tbe performance so superintended.

" 3. Inspiration of elevation, where the faculties act in a regular, and, as it
seems, in a common manner, yet are raised to an extraordinary degree, so
that the composure shall, upon the whole, have more of the true sublime, or
pathetic, than natural genius could have given.

" 4. Inspiration of suggestion, where the use of the faculties is superceded,
and God does, as it were, speak directly to the mind, making such discover-
ies to it as it could not otherwise have obtained, and dictating the very
words in which such discoveries are to be communicated, if they are designed
as a message to others."

INSPIRED TRANSLATION.

Mr. Sheldon next undertakes to show a huge error in the promises
made in the Book of Covenants relative to the Inspired Translation.
He argues that the promise, "My Scriptures shall be given as I
have appointed, and they shall be preserved in safety," means that
all the Scripture ever inspired of God was to be given to the church
in the Inspired Translation. There is scarcely any occasion to
reply to so stupid a statement. The promise was: "My Scripture
shall be given as I have appointed;" and then comes the promise,
"And they shall be preserved in safety;" and then follows the ad-
vice:

" And it is expedient that thou shouldst hold thy peace concerning them,
and not teach them until ye have received them in full." — D. C. 42 : 15.

That is, the Church was not to teach those Scriptures which God
had "appointed," ordained, or decreed, to give to the Church, until
they had those "appointed" Scriptures "in full." It remained for
the Church to wait and see what Scriptures God had "appointed"

PRE-EXISTENCE. 43

unto them, in what he should give in the Inspired Translation, for
it was the Inspired Translation that was spoken of.

SPIRITUAL CREATION — PRE-EXISTENCE.

The next point that Mr, Sheldon urges against the Inspired

Translation is, in that it says:

" For I, the Lord God, created all things of which I have spoken, spiritually,
'before they were naturally upon the face of the earth. And I, the Lord God,
had created all the children of men, and not yet a man to till the ground, for in
heaven created I them, and there was not yet flesh upon the earth, neither in
the water, neither in the air ; but I, the Lord God, spake, and there went
up a mist from the earth, and watered the whole face of the ground. And I,
the Lord God, formed man from the dust of the ground, and breathed into
his nostrils the breath of life ; and man became a living soul ; the first flesh
upon the earth, the first man also; nevertheless, all things were before created,
but spiritually were they created and made, according to my word." — Gen.
2:5-9.

Here is the full text, underlined as we find it in the article of
Mr. Sheldon. He then quotes Genesis 6:52:

"And he called upon our father Adam, by his own voice, saying, I am
God; I made the world, and men before they were in the flesh."

He thinks this is contradicted directly by Paul, 1 Cor. 15: 44-
49, where he says:

"The first man Adam, was made a living soul ; the last Adam was made a
quickening spirit. Howbeit that which was natural first, and not that which
is spiritual ; but afterwards that which is spiritual ; the first man is of the
earth earthy ; the second man is the Lord from heaven."

Now, when the Lord says, "I made the world, and men before
they were in the flesh" it is easy to see that the creation of man here
spoken of, is not the one alluded to by Paul, when he says, "The
first man is of the earth, earthy." Paul clearly refers to the crea-
tion of the earthly tabernacle, the fleshly body of man, while Gen.
2: 4, 5, 6, 9, and 6 : 52, as clearly relate to their spiritual creation.
Mr. Sheldon would deny that the spirits of all intelligent beings
are, in any sense, pre-existent. Here is the main issue between
him and the text quoted from Genesis.

Now the common version, with all the other versions that have
fallen under our notice, teaches that,, "In the day that the Lord
God made the earth and the heavens," he made "every plant of the
field before it was in the earth, and every herb of the field before it
grew" — Gen. 2: 4, 5. Now, inasmuch as the Lord did so much for
the vegetable world in its pre-existent state, is it at all surprising
that he created and fashioned man's spirit before it took a taber-
nacle ef flesh, and even before there was any kind of flesh either in.
the air, or in the water, or upon the earth? We think not.

44 PRE-EXISTENCE.

There are a great many texts that teach the pre-existence of
spirits, a doctrine very fatal to the theories so foudly entertained
by Mr. Sheldon and his fellows. The Bible proclaims the Lord as
"the God of the spirits of all flesh" — Num. 16 : 22; 27: 16.. And
Paul declares him to be "the Father of spirits." — Heb. 12: 9.

Now, that the spirit of at least one man pre-existed is, we think,
-quite evident; and if the spirit of one pre-existed, pray why not
all? The law governing one case clearly governs all, for God is
no respecter of persons. Of "the man Christ Jesus," — that his
spirit, as a conscious, active entity, did exist ages before he took
an earthly body, a fleshly tabernacle from the womb of Mary, is
placed beyond question by his own words, and by the words of
prophets and apostles.

Jesus says:

" I came forth from the Father, and am come into the world : again, I
leave the world, and go to the Father." — John 16: 28.

Jesus commends belief in his pre-existence as an important element
in the \ruefairf, for he says:

" For the Father himself loveth you, because ye have loved me, and have
believed that I came out from God."— Verse 27.

Again he says:

" And now, O Father, glorify thou me with thine own self, with the glory
which I had with thee before the world was." — John 17 : 5.
Again:—

" The bread of God is he which cometh down from heaven, and giveth life
to the world."— John 6: 33.

John testifies of him:

"In the beginning was the Word, and the Word was with God, and the
Word was God. * * * All things were made by him. * * * And the Word
was made flesh, and dwelt among us." — John 1: 1, 3, 14.

Paul says:

" By him were all things created, that are in heaven, and that are in earth,
visible and invisible." — Col. 1 : 16.

And of his incarnation Paul says:

"When he [Christ] cometh into the world, he saith, Sacrifice and offering
thou wouldst not. but a body hast thou prepared me." — Heb. 10 : 5.

The "body" of Christ was evidently "prepared" of God in the
womb of the virgin Mary; and into this "body" at its birth, the
pre-existent, intelligent spirit of Christ entered, and accomplished
the work assigned him of the Father for the redemption of man.
Now Paul draws a parallel between Christ, who came into the
world to save man, and man whom he came to save. He says: .

PRE-EXISTENCE. 45

" Forasmuch then as the children [whom he came to save] are partakers of
flesh and blood, he also likewise took part of the same; that through death he
might destroy him that had the power of death, that is, the devil." — Heb.
3:14.

When he says that "the children are partakers of flesh and
blood," he says, in substance, that "the children" had an existence
before they partook of "flesh and blood;" especially when he says
"he also, likewise [in like manner] took part of the same" [flesh
and blood]; thus putting Christ and the children on the same
grounds. This places the matter beyond refutation, that the spirits
of all men, as well as the spirit of Christ, pre-existed.

With this idea in the mind, we can easily reconcile and under-
stand many passages in both Testaments, which otherwise would
remain profoundly mysterious. Such, for instance, as the following:

"Master, who did sin, this man, or his parents, that he was born blind?"
—John 9:1.

This question pre-supposes a conscious, responsible pre-existence;
and Christ's disciples thought, no doubt, that the spirits of all men
existed in a state of intellectual consciousness and moral freedom,
similar to that of "the angels which kept not their first estate"
mentioned by Jude, (verse 6), and "the angels that sinned," men-
tioned by Peter, (2 Peter 2:4), and the devil, who "abode not in
the truth," mentioned by our Savior, (John 8 : 44.) Again:

"Where wast thou when I laid the foundations of the earth? Declare if
thou hast understanding. * * * When the morning stars sang together, and
all the sons of God shouted for joy." — Job 38 : 4. 7.

Christ was one of the morning stars, (Rev. 22: 10), and is it im-
probable that those who are ministers of God with him were also
morning stars? As for "the sons of God," Jesus was one, and
Adam was another. — Luke 3: 38. This being the case, it is con-
clusive that Adam's children, too, those whom Christ came to save
and bless, were likewise, in their pre-existent state, "sons of God."
'Paul said to the Athenians, "We are also his offspring." — Acts 17:
28. The sons of God could have "shouted for joy" at the found-
ing of our earth only in a pre-existent state. So much for the pre-
existence of the spirit of man; and yet but a small amount of the
available proof has been adduced.

As to the pre-existence of the spirits of all fl?*h-> one thing we
think is clear, and that is that the law f>f existence that appertains to-
one class of spirits appertains to all. There certainly is nothing in
the Scriptures nor in philosophy against this idea, but, on the con-
trary, very much to favor it. Of the condition of spirits in their
pre-existent state but little, comparatively, is said. However, the

46 TWO CREATIONS.

doctrine of pre-existcnce is much more ancient than apostolic times,
and it was extensively taught in the first centuries of the Christian
era, as may be seen by consulting the early Christian Fathers. We
have seen on page nineteen, that Eusebius held to the pre-existence
of Christ. To this we refer the reader.

Mr. Sheldon attempts to make the Inspired Translation contra-
dict itself in regard to the creation, by confounding the two crea-
tions, spiritual and physical, in one. This is a genuine Infidel
trick, and Mr. Sheldon probably borrowed it from that class of
critics. The first chapter in the Inspired Translation embraces an
epitomized statement of the creation, while the chapters following
contain a recapitulation and more detailed account. The same
thing is true of the common version. Reading the account of the
creation with this view in the mind, as one evidently should do,
there is then not the least appearance of contradiction. Here is a
passage he uses with evident satisfaction to prove a conflict:

" And I, the Lord God, had created all the children of men, and no yet a
man to till the ground." — Gen. 2 : 9.

And he then opposes to it the following:

" Let us make man in our own image." — Gen. 1 : 27.

Now Mr. Sheldon knew when he wrote the statement, that the
quotation from Gen. 2: 6 was qualified and explained by its con-
texts, so as to make it relate to the creation of spirits, or the spir-
itual creation, for they read:

"For I, the Lord God, created all things of which I have spoken, spiritual-
ly, before they were naturally upon the face of the earth. * '* And I, the
Lord God, had created all the children of men, and not yet [at the time
when he created the spirits] a man to till the ground, for in heaven created
I them, and there was not yet [at the time the spirits were created] flesh
upon the earth, neither in the water, neither in the air." — Gen. 2: 5, 6.

Nothing can be plainer than that these texts relate to the crea-
tion of pre-existent spirits before there was any kind of flesh on the
earth. At the eighth verse of the same chapter begins the account'
of man's physical creation:

" And I, the Lord God, formed man from the dust of the ground, and
breathed into his nostrils the breath of life ; and man became a living soul ;
the first flesh upon the earth, the first man also."

That this relates to man's physical creation is further apparent
from what follows in the next verse:

" Nevertheless, all things were before created, but spiritually were they
created and made according to my word." — Verse 9.

Mr. Sheldon then charges that there is a conflict between the
account (in chapter 1: 22-26) of the creation of the lower orders of

JOSEPH'S TWO FATHERS. 47

animal life, and the account of the creation of man which follows,
(in verses 27-30), and the statement in chapter 2 : 8, where
it says that man was the first flesh "upon the earth," as though it
was a question only and merely of time, whereas, it is clearly one
of rank, position and dignity. Man was the "first flesh upon the
earth," from the fact that God placed him first in rank, in dominion
and made him first in physical excellence, and gave him dominion
over all the earth, and over every living thing. — Gen. 1 : 28-31.

JOSEPH'S TWO FATHERS.
Mr. Sheldon next avers that:

"Joseph's inspired version clashes with itself and with reason, by giving
two natural fathers to Joseph, the husband of Mary, * * in rendering Matt.
1 : 4, 'Jacob begat Joseph/ and in translating Luke 3 : 30, Joseph was from
the loins of Heli.' Certainly he could not have been begotten by Jacob, and
also come from the loins of Heli."

We think he could just as well as that Jesus could come of
the "loins" of David, and at the same time be begjftcn by the Holy
Ghost. Peter, on the day of Pentecost, when under the inspiration
of the Holy Spirit, declared that God had sworn unto David:

"That of the fruit of his loins, according to the flesh, he would raise up
Christ to sit on his throne." — Acts 2 : 30.

Now, Joseph w^as only the putative father of Jesus, and in this
manner did Jesus descend from the loim of David. It was a cus-
tom of the ancient Hebrews, (Gen. 38: 8), and a law under the
Mosaic polity, for a man to marry his brother's widow and raise
up seed unto his brother. And it was especially provided

" That the firstborn which she beareth shall succeed in the name of his
brother which is dead, that his name be not put out of Israel." — Deut.
25:6.

Now Joseph, the husband of Mary, was the natural son of Jacob,
but, under the law we have cited, he was reckoned from "the loins"
of Heli; for Joseph's mother was first married to Heli, and, as he
died without seed, Jacob took her to wife and their first born was
Joseph, who by the law was reckoned as Heli's son, and as being
•"from the loins of Heli." It will be seen on comparing Matt. 1:
15 with Luke 3: 23, 24, that Matthan (Matthat, Greek) was the
father of both Jacob and Heli, and that Heli was not the father of
Mary as Mr. Sheldon asserts; for the lineage is reckoned in the
male line and not in the female as claimed by Mr. Sheldon. Of
this matter Eusebius, a competent authority, says:

"Thus, then, we shall find the two [Jacob and Heli] of different families,
[Jacob, through Matthan, his natural father, is of the family of Solomon ;
while Heli, his brother, had the same mother, his father under the law being

48 BAPTISM.

Matthan, while his natural father was Melchi, who was of the family of
Nathan], Jacob and Heli, brothers by the same mother. Of these, the one
Jacob, on the death of his brother, marrying his widow, became the father
of a third, viz., Joseph; his son both by nature and calculation. Wherefore
it is written, Jacob begat Joseph. But according to tJie law he was the son of
Heli ; for Jacob being his brother raised up seed to him. Wherefore, the
genealogy traced also through him, will not be rendered void." — Eccl.
Hist. 33.

The Son of God was "made of a woman, made under the law,"
(Gal. 4: 4); yet his genealogy, as provided for by the law, and as
we have seen in the history of the case, is traced in the male line,
through his supposed father, back through "the loins of David;"
so, under that same law, and according to the same custom, is Jo-
seph reckoned "of the loins of Heli." Mr. Sheldon has the same
grounds for saying that Peter's statement makes David the natural
progenitor of Jesus, that he has for saying that Joseph Smith's
translation makes Heli the natural father of Joseph. The cases
are parallel. Jesus was uot the natural son of David, though
he was reckoned, under the law governing genealogies, as proceed-
ing from his "loins;" and Joseph was not the natural son of Heli,
yet under the law he was reckoned as descending from his "loins."

BAPTISM.

Mr. Sheldon next finds fault with the Inspired Translation be-
cause it introduces lapthm in the days of Adam. It is not so
much with the fact of baptism as it is for using the term baptism,
which he tells us is "a Greek word with an English termination."
Baptism is not a Grek word. It is purely an English word, though
derived from the Greek, as are thousands of other English words.
Baptism is the name of a religious ceremony; and, so far asitsmode
is concerned, is performed by immersion. Immersion is not always
baptism; for a person may be immersed in a variety of ways, as
by accident, or force, without the least reference to religion. Now
in translating a word from the original that signified the religious
ceremony of baptism, why not call it baptism as Joseph Smith has
done? The duty of a translator is to transfer the sense and import
of words found in one language into words having the same sense
and import in another language. This Mr. Smith has done.

Mr. Sheldon next says:

" If Adam's baptism, as recorded by Joseph, was a true pattern, all subse-
quent baptisms are faulty : 'Adam cried unto the Lord, and he was caught
away by the Spirit of the Lord, and was carried down into the water, and
was laid under the water, and was brought forth ou' of the water; and thus
he was baptized.' — (Gen 6: 67.) Why, [says Mr. Sheldon] was not baptism
subsequently administered on the same principle, if this was really God's
work.

BAPTISM— ANCIENT. 49

Simply, we reply, because there was no occasion for it, God
having, after the baptism of Adam, provided suitable administra-
tors. Will Mr. Sheldon deny that God may, and often does,
accomplish the same ends in different ways? God bestowed the
Holy Ghost "through laying on of the apostles hands" in "the
city of Samaria," (Acts 8: 18), and then bestowed it upon Cornel-
ius and his household while they were listening to the discourse of
Peter, (Acts 10:44). Christ's ministry usually traveled as men
generally do, when they went forth to preach, yet we read of
an extraordinary case of journeying wherein the Lord stepped out
of his usual way of doing things, for

"The Spirit of the Lord caught away Philip, that the eunuch saw him no
more; and he went on his way rejoicing. But Philip was found at Azotus."
—Acts 8 : 39, 40.

A crafty critic might claim that Philip's case was "a pattern,"
and urge that all Christ's ministers, should be "caught away"
by the Spirit, as Philip was, and then be equally as reasonable as
Mr. Sheldon. There are ordinary methods for curing the sick,
for making bread, for raising fish, for making oil, for feeding the
hungry, and for making wine, yet this does not preclude the
Lord's accomplishing the same things in an extraordinary and
usual manner. And when the Lord, in an extraordinary way,
performs any work, professed Bible believers are scarcely justified
in assuming it as "a pattern" for all coming time.

BAPTISM, OF ANCIENT DATE.

As for baptism being a very ancient rite, there is much evidence
to prove it. Baptism was clearly no new thing to the Jews, for
when John came preaching "the baptism of repentance for the
remission of sins," "all the land of Judea, and they of Jerusalem,"
responded to the call (Mark 1: 4, 5); which they would not have
done if that distinguishing ordinance had been new and strange to
them, either in fact, or in the mode of its administration. Again,
the question addressed by the Priests and Levites to John: "Why
baptizest thou then, if thou be riot that Christ, nor Elias, neither
that Prophet? (Jno. 1:25), is conclusive that they understood
baptism, and that the ministrations of Christ, Elias, and "that
Prophet," in the looked for dispensations, would be eminently
distinguished by that ordinance. Anciently, when a Gentile was
converted to the Hebrew faith, he was baptized. Baptism was
practiced to a great extent among the Pagan nations of the East,
both bfeore and since the Christian era. Whence did this ancient

60 BAPTISM— ANCIENT.

practice, whether among Hebrews or Pagan nations, originate?
Evidently from the religious ceremony of baptism given of God to
his people in the beginning.

James Herring, Grand Secretary of the Grand Lodge of S.
N. W., under date of New York, November, 1845, wrote M.
M. Noah, a Jewish editor in New York, for information concern-
ing the oiigin of baptism among the ancient Hebrews, saying:
"My attention having been directed to the ancient mysteries,
I have become satisfied that a species of baptism was practiced
there before the foundation of the Hebrew Commonwealth, in
India, Egypt, Greece and Britain; and as those mysteries in
the remote antiquity of their institution, were intended to promote
the true worship of the Deity, and the transmission of the traditions
of the early ages of the human family, the ritual must have had one
common origin; but I was not aware [before he saw it stated
in Mr. Noah's paper that circumcision and baptism were inseparable
from the earliest periods of the Hebrew race. — ED.] that baptism
had been incorporated into the Jewish rites." — New York Trib-
une.

The idea of the One God; of the virgin-born Redeemer; par-
adise; the fall of man; the temptation through the serpent; the
cross and its wondrous saving power; sacrificial offerings, and the
atonement for sin; the incarnation of the Creator; the crucifixion;
the resurrection; the pre-existence and immortality of man's spirit;
the reign of the Holy One in peace and glory; preaching to the
spirits in prison; the New Jerusalem; the renewal of the earth,
and the final restitution, etc., etc., — ideas held in part or in whole
by many of the ancient Pagan nations of the East, as also in part
by the ancient Peruvians and Mexicans — are all referable to
the one source, viz., an early revelation given to God's people, of
which these ideas, corrupted though they be, are the remaining
traditions, brought down from Adam and the antediluvian pat-
riarchs to Noah; and from Noah, through his posterity, to the
Tower; and from the Tower, at the confounding of languages,
they were borne out with the various streams of emigration to
all the different parts of the world.

These traditions and practices bear the unmistakable impress of
those grand truths that distinguish original Christianity as taught
by the prophets and by Christ and his apostles; and which, as
taught in the Inspired Translation, the Book of Mormon, and the
Book of Doctrine and Covenants, were revealed of God to the
first patriarchs and prophets, from Adam to Noah, and from Noak
to Moses, and they sustain the claims of these books.

BAPTISM— MODE. 51

As the limpid and refreshing streams of the mountains, spring-
ing from the bosom of eternal snow go down and are defiled and
darkened by mingling with the turbid river of the valleys sweep-
ing on, and on to the great sea, so these wondrous, heaven-
born truths, given to man in the morn of time, and coming down
through the ages, have become obscured and polluted as they have
been mixed and mingled with the corrupting systems and creeds
of men, till, at length, but a dim shadow, a faint likeness of their
former character and excellence remains.

CHAPTER III.

BAPTISM, ITS MODE.

Mr. Sheldon next attacks Joseph's account of the baptism of O.
Cowdery and himself, after their first ordination by the angel;
also the statement of the angel concerning "baptism by immersion
for the remission of sins."

"If baptism is immersion, [says Mr. Sheldon], then this angel really talks
about immersion by immersion. * * * Such an angel ought to go to school
before discoursing on baptism."

Baptism, as a Christian rite, a religious ceremony, (and that is
what the angel was talking about), is more than mere immersion,
as we have said before. Baptism, as that term has been used in
the true Christian Church, is a religious ordinance, and is designed
both for the. remission of sins and as a means of initiation into
the fold and Church of Christ — the family of God. To this
agree both the Scriptures and primitive church history. Now, it
was eminently proper that the angel should explain both the ol/ect
of baptism, and the mxle of administering the rite, especially
when we consider that Joseph and Oliver had been reared in
the midst of a people who held that baptism by sprinkling or
pouring was valid. The angel, like a true minister for Christ,
addressed himself to the manifest wants of the case, speaking
to the understanding of the young men, and making his instruc-
tion plain to their comprehension and conclusive to their
judgment. If his manner had been mysterious, and his instruc-
tions been ambiguous, then there would have been good
ground for questioning his mission. A true teacher, whether
angel or otherwise, will suit his instruction to the needs, and
to the understanding of those whom he addresses.

52 BAPTISM— REMISSION OF SINS.

BAPTISM FOR REMISSION OF SINS.

Mr. Sheldon next objects:

"If baptism is 'for the remission of sins/ in the Mormon sense of the state-
ment, instead of the Bible sense, why need Joseph have been baptized, see-
ing that his sins previously had been forgiven him?"

On similar grounds, Mr. Sheldon, that Cornelius and his house-
hold, whom "God hath cleansed," (Acts 10: 15), needed to be bap-
tized. Peter said:

" Forasmuch as God gave them the like gift as he did unto us, who be-
lieved on the Lord Jesus Christ, what was I, that I could withstand God?"
—Acts 11 : 17.

" Can any man forbid water that these should not be baptized, which haye
received the Holy Ghost as well as we? And he commanded them to be
baptized in the name of the Lord." — Acts 10: 47, 48.

This case is directly in point, as showing that the Lord may for-
give an unbaptized person their sins, under extraordinary circum-
stances, and yet the person be a proper subject for future baptism.
Mr. Sheldon further says:

"Here was a divinely inspired man engaged in translating ancient records,
and still a sinner, not having been baptized for the remission of sins, which
implies, according to Mormon interpretation, the forgiveness of sins."

Mr. Smith, like Cornelius and his household, whose case we have
just cited, had been graciously "cleansed," or forgiven his sins, as
Joseph's record states; and for the matter of God's using him as
an instrument to do his work, and to promote his glory without
previous baptism, there is nothing either unreasonable or unscrip-
tural in it. Caiaphas, the Jewish high priest, who was neither a
Christian nor friendly to the gospel, was moved of God to prophesy
concerning the death and mission of Christ, (Jno. 11:49-52);
Balaam was used of God as an instrument through whom to
foretell the future history of Israel, and the coming of Christ,
(Num. chapters 22, 23, 24); Pharaoh, (Gen. 41:1); Abimelech,
(Gen. 20: 3-7), Nebuchadnezzar, (Dan. 2); and others not identified
with God's people, were used of God in revealing his marvelous
purposes and doings. So also Josephus, the Jewish general and
historian, (Wars, B. 3, ch. 8, sec. 9). With these precedent!
before us, it is not at all strange to Bible believers that the Lord
should call and use Joseph in the divine work of either prophesy-
ing, baptizing, ordaining, or translating records, prior to hi«
baptism, in laying the foundation of the latter day work.

ORDINATION OF JOSEPH AND OLIVER.

Mr. Sheldon professes to see something very unreasonable

JOSEPH ORDAINS OLIVER. 53

in Joseph and Oliver, when mutually ordaining each other after
having been ordained by the angel. He says the angel "virtually
repudiates his own act of ordination by commanding them to
ordain each other." We are not aware of there being any Bible
precedent by which to prove the scripturalness of this procedure,
yet there is an act of our Savior in which the same principle
is involved:

"And, behold, there came a leper and worshiped him, saying, Lord, if thou
wilt, thou canst make me clean. And Jesus put forth his hand, and touched
him, saying, I will; be thou clean. And immediately his leprosy was
cleansed. And Jesus saith unto him, See thou tell no man ; but go thy way,
shew thyself to the priest, and offer the gift that Moses commanded, for a
testimony unto them." — Matt. 8: 2-4.

Jesus did not "repudiate his own act," by commanding the leper
to comply with the law provided for cleansing leprosy, (Lev. 13:3-
10); nor did the angel repudiate his own act of ordination by com-
manding Joseph and Oliver to comply with the law governing
ordinations. The command was highly proper, and in perfect
harmony with the teachings and doings of Christ and the apostles,
who always paid respect to the law and order of God. Though
the leper was "immediately" cleansed by Jesus, yet he was
commanded to "offer the gift that Moses had commanded,"
for a testimony unto them" (meaning, evidently, the priest and the
people who chanced to know of his leprosy); so Joseph and
Oliver, though ordained by the angel, were commanded to ordain
each other, upon vote of the Saints, "for a testimony to
them," and to all interested, and in respect to the law and order of
God.

SONS OF LEVI.

Again Mr. Sheldon objects, that

"This same angel intimates that the sons of Levi are again to offer an of-
fering unto the Lord, which would be a repudiation of Christ, the great anti-
typical sacrifice, by again introducing the shadow."

Their making in the future an offering unto the Lord would be
no more a repudiation of Christ, than Christ's eating the passover,
in the future, in the kingdom of God, (Luke 22:16), would be
a repudiation of Christ himself. It is not improbable that in the
world to come, when Christ reigns as King of kings and Lord of
lords, many ceremonies will be performed, not as types pointing
to the future, but as memorials commemorative of the past, such as
the passover once was, and such as the sacrament now is. On this
hypothesis we can explain and reconcile the prophetic visions of
Ezekiel,' chapters 40 to 48; Zech. 14:16-21; Isa. 66: 21-23, etc.

54 JOHN, A PRIEST.

Ceremonies may be, and sometimes are, both typical and com-
memorative at the same time. Such was the passover. It pointed
back to that terrible night in Egypt when the Lord destroyed
Egypt's first-born and passed over faithful Israel, and also pointed
forward to the Lord Jesus, "our passover" lamb.

(rod has promised by Isaiah that, in the final gathering of Israel
from all lands, and from the "isles of the sea," (Isa. 66: 19, 20), he
will "take of them for priests and Levites." He has also promised
that

" He shall purify the sons of Levi, and purge them as gold and silver, that
they may offer unto the Lord an offering in righ'eousiiess. Then shall the
offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of
old, and as in former years." — Mai. 3 :,3, 4.

It would not be an easy task to prove that these promises were
conditional, or that they have been already fulfilled, yet some will
even undertake to do one or both. The texts, with their contexts,
show that they are not conditional; and further, that they remain
to be fulfilled in the future.

JOHN, A PRIEST.

Mr. Sheldon says:

" There is no proof that John was ever ordained a priest. This point needs
proof — not conjecture. If he was not an officiating priest how could he hold
the keys of the Aaronic priesthood?"

John was the only son of an officiating priest, (Luke 1:5), and
had a right to the priesthood of his father, — (Lev. 7: 35, 36; Mai.
2: 5). Of the chief and most important duties of a priest, the
Lord says by Malachi, chapter 2:6, 7:

"The law of truth was in his mouth, and iniquity was not found in his
lips ; he walked with me in peace and equity, and did turn many away from
iniquity. For the priest's lips should keep knowledge, and they should seek
the law at his mouth; for he is the messenger of the Lord of hosts."

John filled this description of a priest in a most eminent degree.
And Jesus testifies of him:

''This is he of whom it is written, Behold I send my messenger before thy
face, who shall prepare thy way before thee." — Matt. 11 : 10.

Besides this, while the Jews questioned the authority of Jesus,
they never questioned the priesthood authority of John, which they
evidently would have done if they had known that he did not
hold the priesthood. The masses recognized his priestly author-
ity^to teach and reprove them, as may be seen in the fact that "all
Judea and Jerusalem" answered to his call, and were baptized of
him in the river Jordan. — (Mark 1:1-8). The mere fact of
the onUnation of Zecharias, or Caiaphas, or Annas, as well as John

TRUTHS, NOT IN BIBLE. 55

ifl not mentioned in Scripture, but it would be folly to deny their
ordination simply because the Scriptures are silent upon that point.
Such reasoning, which is quite common to Mr. Sheldon, would
deny that the apostles of Christ were baptized, simply because no
mention is made, in direct terms, of that fact. The Jews, as well
as all the Israel* of God, well knew that no person could minister
in matters of religion without proper priesthood authority. They,
as well as Pagan worshipers, had too much sound, practical sense
to accept the religious ministrations of any person unless they
believed that they held proper, lawful authority.

Mr. Sheldon says: "Death ends the priesthood of each priest;"
and he quotes Hebrews 7: 22 to prove it. Paul evidently had ref-
erence to this life only. For God declares that there will be
priests in the world to come; — "And hast made us unto our God
kings and priests; and we shall reign on the earth," (Rev. 5: 10),
"But they shall be priests of God and of Christ, and shall
reign with him a thousand years." — Rev. 20: 6. See also Isa. 61:
6; 66:21, etc., etc.

And Paul says of Christ: "Thou art a priest forever." — Heb. 5:
6. And why shall not his ministers be also!

MORE TRUTH THAX IN THE BIELE.

The reader will have noticed ere this, that Mr. Sheldon argues
upon the assumption that all questions relative to matters of relig-
ion must be settled by direct proofs from the Bible. Direct
evidence from that source is very excellent, but there are
many superior proofs that can only be inferred; and there are
thousands of valid proofs in matters of religion outside of the
Bible. To claim that all the facts and proofs peculiar to the
Christian religion are embraced within the Old and New Tes-
taments is preposterous. If we had all the teachings of Jesus, and
all the teachings of his apostles, and all the writings of the proph-
ets, yet that, great as it would be, would not compass fill that
relates to matters of religion in Christ Jesus. The apostles had
the "law and the prophets." And, without doubt, they had many
more sacred writings than what we now have in the Old Testament,
for both the Savior and the apostles quote scriptures not found in
the common version; and besides this, many quotations are made
by Josephus, professedly from the old prophets, which are not now
found in the Old Testament, as may be seen by consulting Whis-
toris Josephus, pp. 38, 66, 67, 126, 277, etc., etc. They had also the
teachings of Jesus, the thousandth part of which we probably have
BOt (Jno. 21:25); and then they had the constant revelations of

56 PRIESTHOOD.

the Comforter (Jno. 14: 26; 16: 13, 14, 15). Now, if we had all
this, still we would not be justified in claiming that we had
all the truths of God.

If we had the books of all the ancient prophets and seers men-
tioned in the Bible, some twenty or more in number; also all the
writings of the early Christian Church for the first three centuries
especially the first epistle which Paul wrote to the Corinthians,
(1 Cor. 5:9); likewise "the epistle from Laodicea" (Col. 4:16);
the epistle of Jude on the common salvation (Jude 4); and
the "many" gospels mentioned by Luke, (Luke 1: 1), we, no doubt,
would be furnished with evidences on doctrines and history which
would be of use in solving questions of importance in respect to the
Christian religion. The idea that nothing relative to doctrine,
ceremony, or practice, in church affairs can be true except there can
be found for it in the Bible a direct verbal proof, or an unquestion-
able precedent, is highly absurd. If the early Christians had been
subjected to such a limited, prohibitory rule, the gospel would
have been fettered, and the church manacled. All the truths
of Christ's religion are harmonious. There must be no conflict,
no contradiction, no confusion; and there v's none in the revelations
of the past or the present, and surely there will be none in
the future.

PRIESTHOOD.

In respect to the subject of the priesthood, Mr. Sheldon seeme
painfully sensitive. It seems that he can not say enough against
the idea that there is an authorized priesthood in the Church
of Christ. He attacks it again and again, conscious that if
that idea proves true, his labors in the ministry, and that of many
others, would be found of no authority in Christ, and of no gospel
power or value. God is Judge of all, and we will have no contro-
versy as to whether Mr. Sheldon holds authority from Christ
or not, for he in effect denies it; but we shall attempt to prove that
there is always in the Church of Christ an authorized, ordained
priesthood, whatever may be the conclusions of Mr. Sheldon and
his fellows.

NECESSITY FOR PRIESTHOOD.

That any religious system* could exist without an authorized
priesthood to teach its doctrines, administer its rites, govern
its membership, and have the lawful and special watchcare of
all its interests, is an idea quite foreign to all ancient forms,
whether Christian, Jewish, or Pagan. The ancient Jewish religion,
authorized of God, was of far less importance and value than the

WHAT IS PRIESTHOOD? 57

religion of Christ, and yet it was of so much importance in
the sight of God that none were permitted to minister the
laws and ceremonies appertaining to it but those who were legally
and properly called to its sacred offices. Authoritative power was
given to those ministers, and the power and grace of God attended
their faithful ministrations. There was also a specific order pro-
vided by which ministerial authority was both delegated and
transmitted, so that there need be no mistake in regard to where
priesthood authority could be found, and with whom. This was
eminently wise and just, as order and good government are indis-
pensibly essential. Inasmuch, then, as the religion of Christ, and
the Church of Christ, are of far greater importance, for time and
eternity, than that of the Jews under Moses' law, why is it not at
least equally, nay, more important to have an authorized priest-
hood, and well defined rules in regard to delegating and transmit-
ting authority in the Church of Christ?

But some will say, "Where are those rules? We do not discov-
er them in the New Testament." Very true, we do not discover
them there in their completeness, and there is good reason for it.
The New Testament contains but a portion of the writings given
to the primitive church. When we consider how the early Chris-
tians were persecuted and driven from place to place by Jew and
Gentile, we may wonder only that so much has been preserved to
us as we find in the Bible. Bingham, in his Antiquities of the Chris-
tian Church, when speaking of the writings of the primitive church,
says:

"An exact and authentic catalogue of these first foundations, would be a
very useful and entertaining thing; but at this distance of time, it is impossible
to gratify the world with any such curiosity, whatever pains should be taken
about it. Yet there are some scattered remains and fragments to be collected
out of the ancient writers." — P. 57.

In view of the foregoing facts, we may not look to find in the
writings of the primitive church anything beyond fragmentary
evidences in regard to the subject of priesthood, and to those we
appeal.

WHAT IS PRIESTHOOD?

Webster gives a fair definition when he says it is "The order of
men set apart for sacred offices; the order composed of priests."
Buck informs us that a priest is "a person set apart for the
performance of sacrifice, and other offices and ceremonies of religion."
Both Buck and Webster tell ud that "the word priest is a contra-
diction" of the word presbyter, and "of the same import with Elder."
Smith, in his Dictionary of the Bible, says, "Its root-meaning,.

58 ORIGIN OF PRIESTHOOD.

uncertain as far as Hebrew itself is concerned, is referred by
Gesenius to the idea of prophecy." He further says that Saalschutz
considers the primary meaning of the word as equivalent to "min-
ister."

ORIGIN OF PRIESTHOOD.

Of the orign of priesthood Dr. William Smith remarks:

"The idea of a priesthood connects itself, in all its forms, pure or corrupted,
with the consciousness, more or less distinct, of sin. Men feel that they have
broken a law. The power above them is holier than they are, and they dare
not approach it. They crave for the intervention of some one of whom they
can think as likely to be more acceptable than themselves. He must offer
up their prayers, thanksgivings, sacrifices. He becomes their representative
'in things pertaing to God/ He may become also (though this does not al-
ways follow) the representative of God to man. The functions of priest and
prophet may exist in the same man." — Diet. Bible, 768.

The foregoing may serve to place the subject properly in
the mind of the reader, and dispel any prejudice he may have
against the idea of a real, genuine priesthood in Christ's Church,
and to forever explode the doctrine held by some that a priest
must necessarily offer bloody sacrifices.

ALL CHRISTIANS NOT PRIESTS.

Mr. Sheldon claims that there was no priesthood in the prim-
itive church, but that the entire body of Christians, old and young,
male and female, ministers arid members, constituted the priest-
hood. To prove this, he quotes 1 Peter 2:9; Revelations 1: 6, etc.
Peter says, "But ye are a chosen generation, a royal priesthood."

Now this is clearly to be understood in a qualified and restricted
sense, evidently meaning that the church as "a chosen generation,"
and, as the people of God, possessed within their midst this "royal
priesthood."

A KINGDOM OF PRIESTS.

A passage precisely the paralell of that in Peter is found
in Exodus 19:6, and its interpretation is furnished in the sub-
sequent facts of Jewish history, so that there can be no cavil as to
what was intended in the promise there made. It reads, "And ye
[Israel] shall be unto me a kingdom of priests, and a holy nation."
Now this certainly did not mean that each individual Israelite,
male and female, old and young, should be a priest; if it did, then
the promise failed. But it is clear that no such thing was intend-
ed, and only that as a nation and people they should possess the
distinguished privilege of having among them heavenly appointed
priests, a priesthood appointed of God. Israel was "a kingdom of
priests," yet the priestly office was restricted and confined to prob-

PRIESTS IN THE CHURCH. 59

ably less than one in thirty of their number. The primitive
church was "a royal priesthood," yet the priestly office was exercised
by the few, and not by all.
The learned Bingham says: —

"But when his [God's] ministers are to be distinguished from the rest of
his people in the church, then the name clenci, or clergy, was their appropri-
ate title, and the name of the other, laymen. And this observation will help
to set another sort of persons right, who confound not only the names, but
the offices of laity and clergy together; and plead that originally there was
no distinction between them. The name of priesthood, indeed, is sometimes
given in common to the whole body of Christian people; 1 Pet. 2:9; Rev.
1:6; but so it was to the Jewish people, Ex. 19: 6: 'Ye shall be unto me a
kingdom of priests, and an holy nation ; yet every one knows, that the offices
of priests and Levites among the Jews, were very distinct from those of the
common people, not by usurpation, but by God's appointment. And so it
was among the Christians, from the foundation of the church." — Ant. Chris.
Church, p. 40.

Bingham further remarks:

" Tertullian says it wras customary among heretics to confound the offices of
the clergy and laity together."

The reader will make special note of this. Again:

" St. Jerome observes, They [the early Christians] reckoned that to be no
church, which had no priests"

Again Bingham says:

'•St. Jerome, who will be allowed to speak the sense of the ancients * * *
says that both in the Old and New Testament the high priests are an order,
the priests another, and the Levites another." — P. 50.

" Tertullian, in his book De Baptismo, says, The right of baptizing belongs
to the chief priests."

Says Bingham:

" These allegations, are sufficient evidences, as to matter of fact, and the
practice of the church in the first three ages, that there was then an order of
chief priests, or bishops, superior to the presbyters, [elders], settled and al-
lowed in the Christian Church."

Of the "chief priests" he further says:

"It was no human invention, but an original settlement of the apostles
themselves, which they made by divine appointment." — P. 54.

Again Bingham: —

"Now this is most expressly said by Theodoret, that he [Ignatius] received
the gift of the high priesthood from the hand of the great Peter." — P. 60.

Again:—

"If it be enquired, as it is very natural to ask the question, why Optatus
gives all three orders of Bishops, Presbyters [Elders] and Deacons, the title of
priesthood, answer is plain and obvious ; because according to him every order
had its share though in different degrees, in the Christian priesthood. Whihc

CO PRIESTS IN THE CHURCH.

is not, as some imagine, a power to offer Christ's body and blood really upon
the altar, as a propitiatory sacrifice for the quick and dead, (which is such a
notion of the Christian priesthood, as no ancient author or ritual ever men-
tions) ; but it consists in a power and authority to minister publicly according
to God's appointment in holy things, or things pertaining to God.
And there are several parts to this power according to the different
participation of which, in the opinion of Optatus, Bishops, Presbyters,
and Deacons had each their respective share in the priesthood. Thus
it was one act of the priest's office to offer up the sacrifice of the people's
prayers, praises, and thanksgiving to God, as their mouth and ora-
tor, and to make intercession to God for them. Another part of the office
was in God's name to bless the people, particularly by admitting them to
the benefit and privilege of remission of sins by spiritual regeneration or bap-
tism. And thus far Deacons were anciently allowed to minister in holy
things, as mediators between God and the people. Upon which account a
late learned writer joins entirely with Optatus, in declaring Deacons to be
sharers in this lowest degree of the Christian priesthood. Above this was the
power of offering up to God the people's sacrifices at the altar; that is, as Mr.
Mede and others explain them, first the eucharistical oblations of bread and
wine, to agnize or acknowledge God to be the Lord of the creatures; thenx
the sacrifice of prayer and thanksgiving in commemoration of Christ's bloody"
sacrifice upon the cross, mystically represented in the creatures of bread and
wine; which whole sacred action was commonly called the Christians'
reasonable, unbloody sacrifice, or the sacrifice of the altar. Now the Deacons
(as we shall see in another chapter) were never allowed to offer these obla-
tions at the altar, but it wns always a peculiar act of the Presbyter's [Elder's]
office, which was therefore reckoned a superior degree of the priesthood.
Another act of the priestly office was to interpret the mind and will of God
to the people; as also to bless them solemnly in his name." — pps. 246, 247,
248.

JOHX, THE APOSTLE, A PRIEST.

We now turn to Eusebius, from whose writings we obtain
further evidence that there was priesthood in the Primitive Chris-
tian Church. First, "Polycrates, who was Bishop of the Church

of Ephesus," says:

"John, that rested on the bosom of our Lord, who was a priest that bore
the sacerdotal [priestly] plate."

This plate was thought by some to be similar to, if not identical
with the ephod of the high priest.

ORIGEX, A PRIEST.

Eusebius says of Origen, "He had not yet obtained the priesthood
by the laying on of hands." — p. 240. Again:

"At this time Origen, being compelled by some necessary affairs of the
church, went to Greece by way of Palestine, where he received the ordina-
tion to the priesthood, at Cesarea, from the bishops of that country." — p. 243.

Much more evidence might be given from this source, but this
may suffice, as we establish the fact by Eusebius and the otherg

PRIESTHOOD TRANSMITTED. 01

that there was priesthood in the primitive church, and that it could
be obtained only by legal ordination, and not by virtue of being
merely a member, as Mr. Sheldon claims. We further note that
the Apostle John "was a priest that bore the sacerdotal plate"-
the insignia of the high priest. From Bingham we learn, by
abundant proofs, not only that there was in the primitive church
an ordained priesthood, but one of degrees, and that it was
"no invention" of man, but ordained of God, and that none
but'"heretics opposed" the idea. We also learn that there were
"chief priests," "high priests," "priests," and "Levites." We also
learn from him of the distinction of their respective offices, and of
their degrees of authority and spiritual power. We also learn
how the early Christians interpreted 1 Peter 2:5 and Revelations
1: 6, that they interpreted them as meaning the same as the prom-
ise in Exodus 19:6, viz., that there was in the church "a royal
priesthood," and not that every member was an officiating priest,
as Mr. Sheldon and his kind would hold. Such a claim as his is
the height of absurdity, and savors much of "Mystery Babylon."

TRANSMISSION OF PRIESTHOOD.

Not only was there priesthood in the primitive church, but there
were strict rules in regard to its transmission. For as it was
important under the law that "no man taketh this honor unto him-
self, but he that is called of God as was Aaron," so under the gos-
pel it was, and is now essential that no man takes the ministry or
priesthood upon himself, except he be called of God and ordained
according to the divine rule. Persons taking part in the ministry
must be ordained by those having authority, otherwise their minis-
trations are valueless. To act "in the name of the Father, and of
the Son, and of the Holy Ghost," is to act by their authority.
This authority no one can get from the Bible, but only by being
divinely called and set apart to minister in that name. I would be
far more safe and proper for persons to read the statutes of our
land, and then, without being duly called to and legally qualified in
an office undertake to officiate therein, than to read the Bible and
then, without divine calling and consecration, undertake to officiate
in the things of God. Are the things of God less important than
those of human governments? And should they not be more care-
fully guarded? Should the offices in Christ's Church be less
protected from encroachment, from lawlessness, abuse and confu-
sion, than the offices in human governments? To state these
questions is to answer them, with any thoughtful, unprejudiced
mind.

62 MELCHIZEDEK PRIESTHOOD.

Mr. Sheldon claims that the Aaronic priesthood was not in the
primitive church. He says, "It never had a place there." Possi-
bly it did not so far as name is concerned, and yet be in it in fact, —
so far as authority is concerned. See Ephesians 4:11, 12, etc.
This authority, or priesthood, was not denominated Aaronic or
Levitical, until in Israel it was given to Aaron and the family
of Levi, yet the same priesthood in kind existed before." — Ex. 28:
1-3, 41; Num. 3: 10-12, and 18: 1-7.

MELCHIZEDEK PRIESTHOOD.

Mr. Sheldon also tells us that the Melchizedek priesthood was
not in the church; and further, that Christ was not a priest till he
reached heaven! If no one can hold the Melchisedek priesthood
on earth, how did it happen that Melchisedek was so favored as
to hold and exercise it in the time of Abraham? If Christ did not
hold priesthood on earth, by what authority did he baptize, ordain
others, preach the gospel, and administer the sacrament of bread
and wine? He was very particular to comply with the law of bap-
tism, and is it presumable that he would be less particular in
respect to priestly authority and prerogatives? He verily per-
formed the functions of a priest in teaching and ministering and
even in the offering of a bloody sacrifice upon the cross; and shall
we say that he did all this without holding priesthood authority?
Nay, verily. The idea is as false as it is derogatory to the char-
acter of our great High Priest. He was a priest when he offered
himself upon Calvary for a ruined race; and he was a priest
before that, — he was manifestly one from the very beginning of
his ministry.

"•But," says Mr. Sheldon, "Paul says, 'If he were on earth
he should not be a priest, seeing that there are priests that offer
gifts according to the law.' " Precisely; he would not be that kind
of a priest of which Paul is speaking — an Aaronic priest, but this
does not say he he would not be a Melchizedek priest.

CHRIST A MELCHIZEDEK PRIEST.

Christ was a priest while on earth, for it was here that he began
the work of sacrifice and offering. None could administer in that
respect unless he was a priest. The sacrifices and offerings of
Christ and his ministry differ in kind from those of the Aaronic
priests under the law, yet both orders of priests ministered
before the Lord. And that Christ was a Melchizedek "priest"
while on earth is seen in the fact that "the high priest entereth into
the holy place;" so that Christ must have been a high priest before

MELCHIZEDEK PRIESTHOOD. 65

he could enter into the antitypical "holy place," even heaven.
(Heb. 9: 23-25).

OTHER MELCHIZEDEK PRIESTS.

We have shown, on pages 13 and 14, that Moses held higher
priesthood than Aaron; and that Jethro was a priest of God,
though not of the order of Aaron; also that many of the pat-
riarchs, including Melchizedek and others, were priests; and we
have also shown the probabilities of some of them having been of
the higher order with Melchizedek. And we are not alone in con-
cluding that they were Melchizedek priests. Smith, in his Dictionary
of the Bible, says that the New Testament writers "recognize in
Christ, the First-born, the King, the Anointed, the Representative
of the true primeval priesthood after the order of Melchizedek, from
which that of Aaron, however necessary for the time, is now seen
to have been a deflection." — Art. Priest. This is the very sensible
result of his profound researches upon this subject; and it is har-
mony with the statements made by Joseph Smith, the young
prophet and seer, in Doctrine and Covenants 104: 3:

"There are, in the church, two priesthoods, namely: the Melchizedek and
the Aaronic, including the Levitical priesthood. Why the first is called the
Melchilzedek priesthood is because Melchizedek was such a great high priest :
before his day it was called the holy priesthood, after the order of the Son of
God; but out of respect or reverence to the name of the Supreme Being, to
avoid the too frequent repetition of his name, they, the church, in ancient
days, called that priesthood after Melchizedek, or the Melchizedek priest-
hood. All other authorities, or offices in the church are appendages to this
priesthood; but there are two divisions, or grand heads — one is the Melchi-
zedek priesthood, and the other is the Aaronic or Levitical priesthood. *
The second priesthood is called the priesthood of Aaron, because it was con-
ferred upon Aaron and his seed, throughout all their generations. Why it
is called the lesser priesthood is, because it is an appendage to the greater, or
the Melchizedek priesthood."

Here is furnished a reasonable solution of what would otherwise
be a very complicated and troublesome question. That there were
various priestly offices and officers before the law, under the law,
and under the" gospel, is manifest from the Scriptures and from
church history; but their respective degrees of authority, their
duties, rights, and privileges, as also the manner in which they
were conferred and transmitted, are matters not so clearly and
definitely stated in former day Scriptures as could be desired. If
we had all the sacred writings given before the law, under the law,
and under the gospel, with the full history of the church for the
first three centuries, then, no doubt, much if not all of the difficulty

64 TWO PRIESTHOODS.

that now surrounds this subject would be removed from those who
rely alone on Bible evidences, excluding all else.

BOTH PRIESTHOODS BUT ONE.

It would seem that before the law, all the priestly offices were
held as belonging to one priesthood; and also that under the
gospel they were so held, though the same priestly authority that
was conferred upon Aaron and his seed existed before the times of
the law, and was likewise in the church after the law, as a code, was
abrogated. Both priesthoods are but one priesthood, and are two
only in the sense of there being two divisions.

" All other authorities, or offices in the church [including the Aaaronic
priesthood] are appendages [something added] to this [Melchizedek]
priesthood."— D. & C. 104: a.

This may account for there being more offices in the early
Christian Church than there appears to have been among God's
people in the times of the patriarchs, though both peoples held to
the same priesthood. And it may also explain any real or seeming
difference in the arrangement of the priesthood in the church now,
from what there was in any former time. The church grows,
develops and takes on advanced conditions, but all in harmony
with fundamental and preceding conditions.

OFFICES OF PRIESTHOOD.

" When he [Christ] ascended up on high, he led captivity captive, and
gave gifts unto men. . . . And he gave some, apostles ; and some, prophets ;
and some, evangelists ; and some pastors and teachers." — Eph. 4 : 8-11.

There were different officers, yet all and each possessed author-
ity in the priesthood of the Christian Church. And it is a fact to
be borne in mind, that all these were not called and ordained
at once, but only as the Master saw that there was need for them;
and this principle applies with equal propriety in these latter
times. Apostles continued to be given of Christ after his ascen-
sion, as also prophets and various other officers for "helps"
and "governments. (1 Cor. 12: 28, and Eph. 4:8-11).

That the priesthood, in its various offices, will be found, by the
will of God, in the midst of, and possessed by his people in the
latter days, as also the millennium, and throughout eternity, is just
as true as holy writ; for the Lord says of his restored people, —
"But ye shall be named the priests of the Lord: men shall call you
the ministers of our God: ye shall eat the riches of the Gentiles,
and in their glory shall ye boast yourselves." This is confirmed
by the following: "And I will also take of them for priesti
and for Levites, saith the Lord." — Isa. 66:21. See also Ezek.

JOSEPH AND OLIVER PEIESTS. 65

40: 45; 42: 13; 44: 30; 45: 4; 48: 10, 11; also Joel 2: 17, with
Jer. 31:14. That the early Christian Church possessed the priest-
hood of God in great or entire fulness, may be seen from the testi-
mony of Peter:

"But ye are a chosen generation, a royal priesthood" — I Peter 2 : 9.

John, the revelator, about A. D. 96, testifies of Christ to the
seven churches of Asia and says:

" Unto him that loved us, and washed us from our sins in his own blood,
and hath made us kings and priests unto God his Father." — Rev. 1 : 5, 6.

And in chapter 5, verses 8 to 10, the "saints" testify of "the
Lamb," saying:

" Thou wast slain, and hast redeemed us to God by the blood out of every
kindred, and tongue, and people, and nation ; and hast made us unto our
God kings and priests; and we shall reign on the earth."

And that the priesthood of God is continuous and eternal, is
clearly set forth in these texts:

"Blessed and holy is he that hath part in the first resurrection : on such
the second death hath no power, but they shall be priests of God and of
Christ, and shall reign with him a thousand years." — Chapter 20 : 6.

These texts cover the entire ground and show that God's people
always possesses genuine, authoritative priesthood, both in this
world and forever.

Is there any thing incredible in the idea that John was one of
that number? We think not. It is probable that all the bodies
of the Saints who were found worthy came forth at that time; and
none, we trust, will question the worthiness of John.

JOSEPH AND OLIVER ORDAINED BY JOHN BAPTIST.

" How [says Mr. Sheldon] did Joseph know that it was John that ordained
him?"

Probably in a similar manner as Daniel knew that it was "the
man Gabriel" whom he had seen in a vision, (Dan. 9: 21); or that
Mary knew that it was "the angel Gabriel" that ministered to her,
(Luke 1: 26); or that Paul knew that it was Jesus that appeared
unto him in the way to Damascus. These parties were fully satis-
fied that the ministrations in their cases were genuine and really
divine. All the surrounding conditions were such as to forbid im-
posture. So in regard to the ordination of Joseph and Oliver by
the angel John the Baptist. We herewith subjoin portions of their
account of that very remarkable event. Joseph says:

" We still continued the work of translation, when, in the ensuing month,
(May, 1829), we on a certain day went into the woods to pray and inquire of
the Lord respecting baptism for the remission of sins, as weYound mention-

66 OLIVEE'S TESTIMONY.

ed in the translation of the plates. While we were thus employed, praying
and calling upon the Lord, a messenger from heaven descended in a cloud of
light and having laid his hands upon us, he ordained us, saying unto us,
'Upon you, my fellow servants, in the name of Messiah, I confer the priest-
hood of Aaron, which holds the keys of the ministering of angels, and of the
gospel of repentance, and of baptism by immersion for the remission of sins;
and this shall never be taken again from the earth, until the sons of Levi do
offer again an offering unto the Lord in righteousness.' "—Times and Seasons,
vol. 8, p. 726.

Oliver's testimony is as follows:

" After writing the account given of the Savior's ministry to the remnant,
of the ^eed of Jacob, upon this continent, it was easily to be seen, as the pro-
phet said would be, that darkness covered the earth and gross darkness the
minds of the people. On reflecting further, it was easily to be seen, that
amid the great strife and noise concerning religion, none had authority from
God to administer the ordinances of the gospel. For, the question might be
asked, have men authority to administer in the name of Christ who deny
revelation? when his testimony is no less than the spirit of prophecy?
(Rev. 19: 10], and his religion based, built and sustained by immediate
revelation in all ages of the world when he has had a people on earth? If
these facts were buried, and carefully concealed by men whose craft would
have been in danger, if once permitted to shine in the faces of men, they
were no longer to us ; and we only waited for the commandment to be given,
'Arise and be baptized.'

" This was not long desired before it was realized. The Lord, who is rich
in mercy, and ever willing to answer the consistent prayer of the humble,
after we had called upon him in a fervent manner, aside from the abodes of
men, condescended to manifest to us his will. On a sudden, as from the
midst of eternity, the voice of the Redeemer spake peace to us, while the
vail was parted, and the angel of God came down clothed with glory, and
delivered the anxiously looked for message, and the keys of the gospel of re-
pentance! What joyf What wonder! What amazement! While the
world was racked and distracted — while the millions were groping as the
blind for the wall, and while all men were resting upon uncertainty, as a
general mass, our eyes beheld — our ears heard. As in the 'blaze of day;'
yes, more — above the glitter of the May sunbeam, which then shed its bril-
liancy over the face of nature! Then his voice, though mild, pierced to the
center, and his words, 'I am thy fellow servant,' dispelled every fear. We
listened — we gazed — we admired ! 'Twas the voice of the angel from glory
—'twas a message from the Most High ! and as we heard we rejoiced, while
his love enkindled upon our souls, and we were wrapt in the vision of the
Almighty! Where was room for doubt? No where: uncertainty had fled,
doubt had sunk, no more to rise, while fiction and deception had fled for-
ever !

" But, dear brother, think, further think for a moment, what joy filled our
hearts, and with what surprise we must have bowed, 'for who would not
have bowed the knee for such a blessing? when we received under his hand
the holy priesthood, as he said, 'Upon you, my fellow servants, in the name
of Messiah, I confer this priesthood,, and this authority, which shall remain
upon earth, that the sons of Levi may yet offer an offering unto the Lord in
righteousness.

" I shall not attempt to paint to you the feelings of this heart, nor the ma-

OLIVER'S TESTIMONY. 67

jestic beauty and glory which surrounded us on this occasion; but you will
believe me when I say that earth, nor men, with the eloquence of time, can
not begin to clothe language in as interesting and sublime a manner as this
holy personage. No; nor has this earth power to give the joy, to bestow
the peace, or comprehend the wisdom which was contained in each sentence
as they were delivered by the power of the Holy Spirit ! Man may deceive
his fellow man ; deception may follow deception, and the children of the
wicked one may have power to seduce the foolish and untaught, till naught
but fiction feeds the many, and the fruit of falsehood carries in its current
the giddy to the grave ; but one touch with the finger of his love, yes, one
ray of glory from the upper world, or one word from the mouth of the Savior,
from the bosom of eternity, strikes it all into insignificance, and blots it for-
ever from the mind ! The assurance that we were in the presence of an
angel ; the certainty that we heard the voice of Jesus, and the truth unsul-
lied as it flowed from a pure personage, dictated by the will of God, is to me
past description, and I shall ever look upon this expression of the Savior's
goodness with wonder and thanksgiving while I am permitted to tarry, and
in those mansions where perfection dwells, and sin never comes, I hope to
adore in that DAY which shall never cease." — Messenger and Advocate, Octo-
ber, 1834.

Where was there a chance for these men to be deceived? Their
hearts were set to do the will of God; and at the time of the vision
they had gone "aside from the abodes of men," and called upon
the Lord in a fervent manner, or, as Joseph puts it, "We, on a cer-
tain day, went into the woods to pray and inquire of the Lord;"
and here, under these circumstances, they heard "the voice of the
Lord," and "the vail was parted and the angel of the Lord came
down clothed with glory; * * * then his voice, though mild,
pierced to the center, and his words, 'I am thy fellow servant' dis-
pelled every fear." Surely, we may say with Oliver, "Where was
room for doubt?" It is preposterous to claim that they were de-
ceived. The whole of the surrouddings of the case, as they give
it, utterly forbid such an idea. They saw the vision, and received
the ordination, as they claim, under the hands of the angel, or else
they were the vilest impostors known to history. They could not
have been deceived in the matter. These men lived and died bear-
ing this testimony, Joseph Smith at Carthage jail, Illinois, June
27th, 1844, and Oliver Cowdery at Richmond, Ray county, Mis-
souri, March 3d, 1850.

We have occupied more space in considering this question of the
priesthood, and its restoration in the latter days, than we had in-
tended. The only apology we offer is, that the subject seems to
demand it.

68

CHAPTER IV.

LEHI'S PLATES OF BRASS.

Mr. Sheldon thinks he has discovered another error in the pro-
phecy of Lehi respecting the brass plates, where he says that,

•'These plates of brass should go forth unto all nations, kindred, tongues,
and people, who were of his seed." — 1 Nephi 1 : 48-

And he further says:

"Whether this language be applied to the material of the brass plates, or
to the record contained upon them, the statement has proven untrue. These
plates of brass are represented as having been carefully preserved by the
Nephites, and to have been handed down by them till the days of Mormon,,
being carefully kept from the Lamanites, who were of Lehi's seed."

This is a technical quibble at most, and Mr. Sheldon might with
equal propriety question the prophecy of Jesus, in Luke 21: 24 in
regard to Jerusalem and the Jews. But how does he know that
the Lamanites were reckoned as the "seed" mentioned in Lehi's
prophecy? The prophecy implies that the plates themselves would
go only to the righteous; and subsequent history shows that they
did go only to them, while the contents of the plates went to many
of Lehi's posterity who were not righteous; and they are yet to go
to the Lamanites in due time. The plates and other sacred things,
were to be handed down "from one prophet to another," (1 Nephi
5: 47), and so they were, until they reached Mormon, who hid them
up unto the Lord, and wrote as follows:

"Having been commanded of the Lord that I should not suffer that the
records which had been handed down by our fathers, which were sacred, to
fall into the hands of the Lamanites, (for the Lamanites would destroy
them), therefore I made this record out of the plates of Nephi, and hid up in
the hill Cumorah all the records which had been entrusted to me by the
hand of the Lord, save it were these few plates which I gave unto my son
Moroni." — Mormon 3: 2.

This confirms the supposition that the plates of brass were de-
signed to go to none others than the righteous of Lehi's posterity.
And the recorded facts of history in the book of Mormon show its
accomplishment. In 1 Nephi 1 : 23, 35, 46, 47, we first learn of
the plates of brass, and something of their contents, and in para-
graphs 25, 49, we learn the purpose for which they were taken
from Laban, and in chapter 6:1, we find them in the hands of the
prophet Nephi, as the teacher of his people; and in chapter 5: 47>
we further learned that the Lord purposed that these records, with

LEHI'S PLATES. 69

"other sacred things," should "be kept for the knowledge" of Ne-
phi's people.

From Nephi they passed on down among the righteous, accord-
ing to "lineage" chiefly, "from one prophet to another," going first
to Jacob (k) ; Jacob to Enos (I) ; Enos to Jarom (m) ; Jarom to
Omni (n); Omni to Amaron (o); Amaron to Chemish (JP); Chem-
ish to Abinadom (q); Abinadom to Amleki (>); Amaleki to Ben-
jamin (s); Benjamin to Mosiah (t); Mosiah 2nd to Alma (u) ; Alma
to Helaman (y); Helaman to Shiblon («?); Shiblon to Helaman
2nd (33); Helaman to Nephi (y)\ Nephi to Nephi 2nd (2); Nephi to
Amos («); Amos to Amos 2nd (&); Amos 2nd to Amaron (c);
Amoron to Mormon (c/); Mormon hides them up in Cumorah, ex-
cept those given to Moroni (e}\ and Moroni hides up the bal-
ance (/.)

In this long line of transmission we see that the sacred things,
including the brass plates, were kept among the righteous of Lehi's
posterity, thus establishing the idea that only the righteous of
Lehi's posterity were the promised "seed." Nor is this method of
interpretation peculiar:

" They which be of faith are blessed with faithful Abraham."— Gal. 3 : 9.

" And if ye be Christ's, then are ye Abraham's seed, and heirs according to
the promise." — Verse 29.

"They which are the children of the flesh, these are not the children of
•God ; but the children of promise are counted for the seed." — Eom. 9 : 8.

The principle applying in the case of Abraham, applies equally
well in the case of Lehi. The Lord said that it was not meet for
him, Lehi, that he should take his family into the wilderness alone;
Ibut that his sons should take daughters to wife, that they might
"raise up seed unto the Lord in the land of promise." Those who
by righteousness proved themselves to be the Lord's "seed," were
the seed of righteous Lehi, and the ones to whom the promise was
made. But granting that the "seed" mentioned embraces both the
righteous and the wicked of Lehi's posterity, then there is yet
time for the fulfillment of the promise.

WHO SHOULD SEE PLATES OF MORMON.

And now comes one of the characteristics perversions of Mr.
Sheldon. He says:

" The plates of the Book of Mormon were to be seen by three witnesses,
and 'none else ;' yet they were shown to eight others."

(fc) Jacob 1 : 1. (I) Jacob 5: 9. (m) Jarom 1: 1. (n) Jarom 1:0. (o) Omni 1: 2. (p) Omni
7; 3. (3) Omni 1: 5. (r) Omni 1 : 6. (s) Omni 1: 12. (t) Mosiah 1: 3. («) Mosiah 13: 1. (v) Al-
ma 17: 5. (w) Alma 30: L (3--) Alma 30: 5. (y) Helaman 2; 6. (2) Nephi 1:1. (a) Nephi 1:6.
{&) Nephi 1:7. (c) Nephi 1: 11. (d) Mormon 1: 1; 2: 3. (e) Mormon 3: 2. (/) Moroni 10: 1.

70 PLATES OF MORMON.

And to prove his assertion he quotes D. C. 4 : 3, which reads:

"This generation shall have my word through you; and in addition to
your testimony, the testimony of three of my servants, whom I shall call and
ordain, unto whom I [will] show these things, and they shall go forth with
my words that are given through you; yea, they shall know of a surety that
these things are true ; for from heaven will I declare it unto them ; I will
give them power that they may behold and view these things as they are;
and to none else will I grant this power to receive this [same] testimony,
among this generation."

In the first place Mr. Sheldon has not quoted correctly, and in
the next place he has utterly perverted the sense and intention of
the text. The word "will" enclosed in brackets, he has quoted
shall' the word "same," enclosed in brackets he has left entirely
out. In this we see recklessness and unreliability, whether for
want of honest purpose or through lack of mental calibre, we shall
not undertake to decide. The word "same" is very essential to
the passage, as it points to the identity and quality of the testimony
spoken of. No one but the three, in connection with Joseph, should
have "this same testimony" relative to the plates; which testimony
was, (1) the hearing the voice of God out of heaven concerning
the plates, and their translation by Joseph; and (-2) that the Lord,
(not man), would show the plates unto them:

'•They shall know of a surety that these things are true, for from heaven
will I [God] declare it unto them ; I [God] will give them power that they
may behold and view these things as they are; and to none else will I grant
this power to receive this same testimony, among this generation." — D, & C.
4: 3.

Nothing is here said or intimated that no others were to see the
plates, but only that no others were to .see, and hear, and k)ww, of
them iti the *<urie manner. The testimony of the Book of Mormon
relative to this is as follows:

"And behold, ye [Joseph] may be privileged that ye may show the plates
unto those who shall assist to bring forth this work : and unto three shall
they be shown by the power of God: wherefore they shall know of a surety that
these things are true." — Ether 2:1.

By this we learn that Joseph was privileged to show the plates
unto those who should assist to bring forth the Book of Mormon;
(and he showed them unto at least eight witnesses mentioned in the
fly-leaf to the Book of Mormon); and then that "unto three shall
they be shown by the power of God" Again:

"Wherefore, at that day when the book shall be delivered unto the man
of whom I have spoken, the book shall be hid from the eyes of the world,
that the eyes of none shall behold it, save it be that three witnesses shall behold
it by the power of God, besides him to whom the Book shall be delivered, and
they shall testify to the truth of the book and the things therein. And

PLATES, BREAST-PLATE. 71

there is none other which shall view it, save it be a few, according to the will
of God, to bear testimony of his word unto the children of men." — 2 Nephi
11 : 17.

PLATES, BREAST-PLATE, ETC.

Mr. Sheldon further says:

"These three witnesses were not only to see the plates, but also other
things mentioned in a revelation to Joseph for the three. 'Behold, I say
unto you, that ye must rely upon my word, which if you do, with full pur-
pose of heart, you shall have a view of the plates, and also of the breast-plate,
the sword of Laban, the Urim and Thummim, which was given to the brother
of Jared upon the mount, when he talked with the Lord face to face, and the
miraculous directors which were given to Lehi while in the wilderness, on
the borders of the Red Sea ; and it is by your faith that you shall obtain a
view of them, even by that faith which was had by the prophets of old.
And after that you have obtained faith, and have seen them with your eyes,
you shall testify of them.' But they never testified of them; hence the
revelation is unreliable."

How does he know that they never testified to seeing them?.
Hundreds of people are now living who will bear witness that they
did testify that they saw them. And besides, if they had never
seen them, it would not prove that "the revelation is unreliable,"
unless it could be shown that they, on their part, complied with
the conditions of the promise. Mr. Sheldon says impliedly, that
they were to testify to seeing them by a written statement. This
he is not warranted in doing. It is neither expressed nor implied,
that they were to give a written statement of seeing the breast-plate,
Urim and Thummim, etc.

o. COWDERY'S TESTIMONY.

As to seeing the "Urim and Thummim," O. Cowdery, in a letter
to W. W. Phelps, September 7th, 1834, writes:

"Near the time of the setting of the sun, Sabbath evening, April 5th, 1829,
my natural eyes, for the first time beheld this brother, [Joseph Smith]. He
then resided in Harmony, Susquehannah county, Pennsylvania. On Mon-
day, the 6th, I assisted him in arranging some business of a temporal nature,
and on Tuesday, the 7th, commenced to write the Book of Mormon.

"These were days never to be forgotten — to sit under the sound of a voice
dictated by the inspiration of heaven, awakened the utmost gratitude of this
bosom ! Day after day I continued, uninterrupted, to write from his mouth,
as he translated with the Urim and Thummim, or, as the Nephites would
have said, 'Interpreters,' the history or record, called 'the Bo >k of Mormon.'"
— Messenger and Advocate, Vol. 1, No. 1 ; also Latter Day Saints' Herald, Vol.
2, No. 3.

David Whitmer, who lived at Richmond, Missouri, one of "the
three witnesses," in 1875, said to a reporter of the Chicago Times,
that he had free access to the room where the translation was going

72 URIM AND THUMMIM.

on, at the time Joseph and Oliver were at his father's house, (for
they went there from Harmony),

" And [I] was an eye-witness to the method of procedure. The plates
were not before Joseph while he translated. * * * The method pursued was
common-place, but nevertheless effective. Having placed the Urini and
Thummim in his hat, Joseph placed the hat over his face, and with prophetic
eyes read the invisible symbols, syllable by syllable and word by word,
while Cowdery or Harris acted as recorders. * * * So illiterate was Joseph
at that time, that he didn't even know that Jerusalem was a walled city, and
he was utterly unable to pronounce many of the names which the magic
power of the Urim and Thummim revealed, and therefore spelled them out
in syllables, and the more erudite scribe put them together. The stone was
the same used by the Jaredites at [from ?] Babel. I have frequently placed
it to my eyes, but could see nothing through it. I have seen Joseph, how-
ever, place it to his eyes and instantly read signs one hundred and sixty
miles distant, and tell exactly what was transpiring there. When I went to
Harmony after him, he told me the name of every hotel at which I had
stopped on the road, read the signs, and described various scenes without
having ever received any information from me."

Of "the stone," or "interpreters," Mr. Whitmer is represented as
saying:

" But a stone had been found with the plates, shaped like a pair of ordinary
spectacles, though much larger, and at least half an inch in thickness, and
perfectly opaque, save to the prophetic vision of Joseph Smith. On the
tablets or plates were engraven the records of the tribe of Nephites, and
the stone was the Urim and Thummim, by which the seers of old had de-
ciphered the mysteries of the universe." — Chicago Times, Aug. 7, 1875.

Here are definite testimonies, by O. Cowdery and D. Whitmer,
that they not only saw the plates, but also the Urim and Thummim.
If they and Martin Harris omitted mentioning in writing that they
saw the breast-plate, sword of Laban and directors, that would be
no evidence at all that they had not seen them. They frequently
testified, orally, to the fact that they saw also the breast-plate,
sword of Laban, and the directors, and O. Cowdery and D. Whit-
mer have testified freely and pointedly, in writing, as we see, that
they saw the Urim and Thummim or "stone interpreters."

MAY HAVE BEEN COLORED TIN!

Mr. Sheldon says:

" Perhaps they saw some plates which might have been tin, colored in some
dye that would give them a golden complexion, to those not familiar with
that metal ; they might have heard a ventriloquist affirm they were trans-
lated by divine power, or they might merely have heard the voice of God
through Joseph; they testify that an angel came down from heaven and
brought the plates, perhaps on the strength of Joseph's statement, for they do
not affirm that they saw the angel; but whether they saw the plates thus pre-
pared or some other kind, they failed to see the rest of the furniture promised."

THE THREE WITNESSES. 73

This is a queer, false and feeble way of dodging the force of
conclusive testimony.

The latter clause is a groundless assumption, for by what we
have already seen we know it is false; and by the testimony of many
witnesses now living we know Mr. Sheldon's conjectures also to
be wholly false, for the witnesses testified of seeing "the furniture
promised," as Mr. Sheldon is pleased to call them. As for their
seeing "plates which might have been tin, colored in some dye that
would give them a golden complexion;" and that "they might have
heard a ventriloquist affirm they were translated by divine power;"
and that "they might merely have heard the voice of God through
Joseph;" and, further, the probability that "they testify on the
strength of Joseph's statement that an angel came down from
heaven and brought the plates;" and, lastly, that "they do not
affirm that they saw the angel" is so weak, so preposterous and
puerile, and so false to the written record, that we should not con-
sider a reply called for did not the article in which it appears fill
a large space in the leading organ of the society of which Mr.
Sheldon is a prominent minister and champion.

COWDERY, WHITMER AND HARRIS CAPABLE WITNESSES.

Mr. Martin Harris was aged near forty-five years at the time of
the translation, was a well-to-do farmer, a sensible, intelligent man
and an honored member of society. Oliver Cowdery was a school
teacher before he began to write the translation of the plates, and
was a highly intellectual man, a good citizen, and possessed a fair
education. After breaking off his active connection with the
Church he practiced law at Elkhorn, Wisconsin, after which he
went to Missouri, where he died, in Richmond, March 3d, 1850.
We have been informed by credible witnesses then present, that in
1846, or 1847, he attended a conference at Carterville, a hamlet,
near Council Bluffs, Iowa, and was there re-baptized and re-ordained
to the office of an elder, and that then and there, from the public
stand, he bore testimony to the truth of the Book of Mormon and
the prophetic mission of Joseph Smith. After this he returned to
Missouri where he died, bearing his former testimony on his death-
Ibed and in his last moments. He recognized the fact, seemingly,
of the priesthood being, in part, with that people who were follow-
ing under the leadership of Brigham and a portion of the Twelve,
though he did not endorse, but rejected that leadership; and he
also felt the necessity of doing his "first works" over again before
passing into the presence of that God whose voice he had
heard, whose angels he had seen and heard, whose Spirit

74 D. WHITMER'S TESTIMONY.

he had enjoyed, and in whose work he had been for many
years actively and prominently engaged. While in the practice
of law at Elkhorn many of the Saints questioned him in regard
to his former testimonies in respect to the Book of Mormon, Jo-
seph the seer, and the Church, and he constantly affirmed those
testimonies to be true. Of this we have been told by Brn. Wm.
Aldrich, John C. Gaylord, James M. Adams and others. As for
David Whitmer, his reputation for intelligence and probity, as a
man among men, was most excellent. Of him the reporter of the
Chicago Times for August 7th, 1875, who interviewed him, says:

"He is now seventy years of age, but as hale and hearty as most men of
fifty. In person he is above the medium hight, stoutly built though not
corpulent, his shoulders inclining to stoop as if irom so long supporting his
massive head rather than from the weight of years; his frank, manly, and
benevolent face closely shaven, and his whole exterior betokening him to be
one of nature's gentlemen. The rudiments of education he learned in school,
and a life-time of thought and research have served to expand and store his
mind with a vast fund of information. The Tim** reporter found him at his
pleasant, two-story, white frame residence, near the center of the town of
Richmond, Missouri, and in company with Hon. J. T. Child, editor of the
Conservator, was admitted, introduced and received a cordial greeting. When
the object of the call was nuidc; known, Mr. Whitmer smilingly and medita-
tively remarked that it wa- t rue he had in his possession the original records,
[manuscripts?], and was conversant with the history of the Church of Christ
from the beginning, but was under sacred obligations to hold both history
and records sacred until such time as the interests of truth and true religion
might demand their aid to combat error. Presently he became quite ani-
mated, arose to his feet and with great earnestness and good nature spoke
for half an hour on the harmony between the Bible and the original Book of
Mormon, showing: how tho finding of the plates had been predicted, referring
to the innumerable evidences in the shape of ruins of great cities existing on
this continent, of its former occupation by a highly civilized race, reverently
declaring his solemn conviction of the authenticity of the records in his pos-
session, and closed by denouncing. the Latter Day Saints of Utah as an
abomination in the sight of the Lord. * * * When the question of polygamy
was broached, and it was asked if the original Book of Mormon justified the
practice, Mr. Whitmer most emphatically replied, No! it is even much more
antagonistic to both polygamy and concubinage than is the Bible. Joseph
Smith never to my knowledge advocated it, though I have lieard that he vir-
tually sanctioned it at Nauvoo. However, as I cut loose from him in 1837, 1
can't speak intelligently of what transpired thereafter.' David Whitmer be-
lieves in the Bible as implicitly as anv devotee alive ; and he believes in the
Book of Mormon as much as tie does in the Bible. The one is but a supple-
ment to the other, according to his idea, and neither would be complete were
the other lacking. And no man can look at David Whitmer's face for a half
hour, while he charily and modestly speaks of what he has seen, and then
boldly and earnestly confesses the faith that is in him, and say that he is a
bigot or an enthusiast. While he shrinks from unnecessary public promul-
gation of creed, and feels that the Brighamites and Danites and numerous
other 'ites' have disgraced it, yet he would not hesitate, in emergency to

NEW JERUSALEM. 75

stake his honor and even his life upon its reliability. * * * Neither does he
believe that the Book of Mormon, is the only record of the lost tribes hid-
den in the earth, but, on the contrary, that the caves hold other records that
will not come forth till all is peace, and the lion shall eat straw with the
lamb. Three times has he been at the hill Cumorah and seen the casket that
contained the tablets and the seer-stone."

The foregoing description given of Mr. Whitmer is probably
correct, as also the statement of his testimony, in the main, as to
what he knew touching the Book of Mormon.

Now we ask, Is it at all probable, nay is it possible, for these
three intelligent men to have been deceived in regard to the quality
of the plates, or the fact of seeing the angel come "down from
heaven" bringing the plates and laying them before their eyes, so
that they "saw the plates and the engravings thereon;" and the
further fact that they were shown unto them "by the power of
God and not of man;" also that "the voice of the Lord commanded"
them that they should bear record of it, and, finally, that "the
voice of the Lord" declared to them that the plates had "been
translated by the gift and power of God," all of which is set forth
so plainly in their joint testimony in the prefatory pages of the
Book of Mormon? Is it possible, we again inquire, for these men
to have been deceived in all or any of these things? We think all
right-minded people will say, No; they saw and heard what they
testify of, or they were vile deceivers. The dye-colored-tin-plate-
ventriloquist-second-hand-testimony-"through-Joseph-Smith" theo-
ry is as foolish as it is false, and is useful only as showing to what
absurd extremes some tricky men will go in order to shield them-
selves and their theories from the force of true, direct, and unim-
peachable testimony. These men saw and heard, and knew, when
in the full vigor of life, when free from excitement, and when all
the conditions forbade deception, and they in cool and sober mo-
ments testify, and testify the same things all their lives, and dying
go down to their graves with their woids of testimony on their
lips, boldly, yet meekly and joyfully affirming the truth of their
former testimony! They were not deceived!

THE NEW JERUSALEM.

Passing over one or two unimportant points and the trifling,
quibbling remarks of Mr. Sheldon concerning them, we next notice
his effort to prove Joseph Smitrl a false prophet because the New
Jerusalem has not yet been built. Lie says:

"Over forty-two years ago Joseph Smith prophesied that the New Jerusa-
lem should be built in Western Missouri, and that the temple should be
reared in this generation : 'Verily, this is the word of the Lord, that the city

76 GATHERING.

New Jerusalem shall be built by the gathering of the Saints, beginning at
this place, even the place of the temple, which temple shall be reared in this
generation ; for verily this generation shall not all pass away, until an house
shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall
be even the glory of the Lord, which shall fill the house.'— D. C. 83 : 2. This
revelation was given in September, 1832, over forty-two years ago, and yet
there is no sign of a temple in Western Missouri ; and not a trace can be
found of the New Jerusalem there; so the prophecy limiting the building of
the temple to 'this generation' is a failure."

Not exactly, Mr. Sheldon. The conclusion to which you jump
with such eagerness is not a sensible one, but does great injustice
to the text. The text says "this generation shall not all pass away,
until an house shall be built," etc. This implies that the most or
greater part of it would pass away; i. e., that the house would not
be built until the closing times of this generation. The word "gen-
eration," as here used, plainly signifies the life or age of man, and
not the average age of man, as is urged by Mr. Sheldon. The Lord
said to Abraham concerning the deliverance of his posterity from
Egypt: "In the fourth generation they shall come hither again."-
Gen. 15: 16. If Mr. Sheldon had lived in the times of Ab-
raham and reasoned as he now does, he doubtless would have said
that the above revelation to Abraham was false because Israel did
not "come hither again" in just four of his generations of thirty
years each — or one hundred and twenty years. The "fourth gen-
eration" from the time of the promise measured, as we see, four
generations of almost one hundred and eight years each'.

"Now the sojourning of the children of Israel, who dwelt in Egypt, was
four hundred and thirty years." — Ex. 12: 40.

That the gathering of the Saints to the center stake, (Independ-
ence, Missouri), and the building of the temple, was to take place
after many years from the giving of the revelation in question, is
apparent from another revelation, one given thirteen months before
the former one, for it reads:

"Ye can not behold with your natural eyes, for the present time, the de-
sign of your God concerning those things which shall come hereafter, and
the glory which shall follow, after much tribulation. For after much tribula-
tion cometh the blessing. Wherefore the day cometh that ye shall be
crowned with much glory."— D. C. 58 : 2. , ^

The Church has been passing through "much tribulation" ever
since the times in which the foregoing was given, but especially
since November, 1833, when most violent persecutions began to
come upon it. Men were whipped, tarred and feathered, im-
prisoned, brutally beaten, and many were killed at different peri-
ods from 1833 to 1846, whilst women and children suffered for

A GENERATION. 77

food and shelter and from all manner of indignities and even death
and worse than death. Then there came the great latter-day "de-
parting from the faith, giving heed to seducing spirits and doc-
trines of devils, teaching lies in hypocrisy, having their conscience
seared with a hot iron; forbidding to marry," [according to the
laws and rules provided in the Nauvoo edition of the Doctrine and
Covenants and the laws of the land, but commanding instead to
'seal' under the polygamic order], and "commanding to abstain from
meats," (which was fulfilled by the apostasy under C. B. Thomp-
son and the Bannemyites, Ed) ; and this has caused untold and im-
measurable "tribulation" and the end is not yet. It was not until
after this that the Saints were to be "crowned with much glory," a
condition of things that can be fully realized only in the final res-
toration and gathering of the Saints, and the building up of Zion
and the temple of the Lord. From all this we learn that the speedy
building up of "the center stake" and "the temple" was not con-
templated in the revelations of Joseph; and yet "this generation
shall not all pass away until a house shall be built unto the Lord."

A MATHEMATICIAN.

We can not close on this point until we give the reader a speci-
men both of the profound skill of Mr. Sheldon as an arithmeti-
cian (?) and of his remarkable zeal in pointing out the errors (?)
of his fellow men. In his anxiety to make out his case he under-
takes, in a very elaborate manner, to enlighten us with respect to
"the length of a generation in Mormon literature," and he says "it
is easily learned." His first term in the proposition is:

"His [Moroni's] word shall hiss forth from generation to generation."
That is, after the Book of Mormon came forth. His next is:

" Joseph, my son, if thou livest till them art eighty-five years old, thovt-
shalt see the face of the Son of Man."

And now comes his statement:

" As Joseph was born in 1805, his eighty-fifth year would be in 1890, when>
Christ's coming is due according to this revelation."

But Joseph does not here say nor intimate that this related to
Christ's public and glorious advent.
Mr. Sheldon then argues thus:

"So if the generations, during which the words of God written by Moroni
were to 'hiss forth/ began with the publication of the Book of Mormon in
1830, and end at the coming of the Son of Man in 1890, there are only sixty
years given for two generations, and only thirty years for one generation ;.

78 BOOK OF LEHI.

and taking this measurement for a generation, that temple should have been
built over twelve years ago."

And then he says:

" The truth is, the prophecy is a failure."

There are too many ifs in this proposition to make it even in-
teresting, to say nothing about its inaccuracies. Archimedes said
if he possessed the needed fulcrum, he could raise the earth. In
the first place, it is not strictly authentic with the Reorganized
Church that Joseph had a revelation locating the time of the com-
ing of the Son of Man. We do not admit the one quoted in evi-
dence, as it came from the Brighamite publications. It may or
may not be genuine. And if true, it does not necessarily relate to
the second and glorious advent, but to Joseph's seeing the Son of
Man personally in vision, as did Paul and Stephen, or in death as
did they and others.

In the next place, the Book of Mormon may "hiss forth" to many
generations after Christ conies, and no doubt will; so we are not
necessarily compelled to locate the "two generations" claimed by
Mr. Sheldon on this side of his coming. And, finally, Mr. Sheldon
errs eggregiously in interpreting the promise, "His words shall
hiss forth from generation to generation." If his words "hiss
forth" to parents, and then to their children, it fulfills the promise,
for they constitute two generations. And if it goes to parents,
children, grandchildren, and great grandchildren, then they "hiss
forth from generation to generation" on a more extended scale.

"I the Lord thy God am a jealous God, visiting the iniquity of the fathers
upon the children unto tlie third and fourth generation of them that hate me."
Ex. 20 : 5.

In this passage the word generation is used to convey the same
idea, or meaning, as that from Moroni. It relates to successive
generations of posterity, and has no direct reference to mere periods
of time. Mr. Sheldon and his fellows seem very partial to all ques-
tion of time and mathematical calculation; but their past history
admonishes us that they are not always, if ever accurate, and there-
fore need close watching. There are too many ifs and huts in
their methods for profit, they having been deceived, and deceiving
others, with regard to their repeated set times for the second ad-
vent of Christ.

BOOK OF LEHI.

Mr. Sheldon next finds fault because the book of Lehi was not
published. He quotes:
" The Lord God hath said, that the words of the faithful should speak as

BOOK OF LEHI. 79

it were from the dead. Wherefore, the Lord God will proceed to bring forth
the words of the book ; and in the mouth of as many witnesses as seemeth
him good, will he establish his word." — 2 Nephi 11 : 17.

"But a part of the words, (118 pages), called the book of Lehi," [says Mr.
Sheldon], "were never published, the manuscript having been stolen, as we
learn from the ninth section of the Book of Covenants."

Yes, they were stolen; we learn this from the section cited and
also from the lips of the late Martin Harris, Sen. He told the
writer, in 1860, all about the leading circumstances connected with
the theft. Mr. Harris, by much persuasion, obtained them from
Joseph in order to read them to his wife and to some very pious(?)
friends who were at the time visiting at his house, whom he hoped
to benefit by showing them the manuscript. Before retiring for
the night he took the manuscript and put it in a bureau drawer
and locked the drawer; he then locked the parlor in which
the bureau was, putting both keys in his pocket. This was the
last he ever saw of the manuscript. But this did not prevent "the
words of the faithful" Lehi from going forth in the Book of Mor-
mon. Let us see:

"And now, verily I say unto you, that an account of those things that you
have written, which have gone out of your hands, are engraven upon "the
plates of Nephi. Yea, and you remember, it was said in those writings, that
a more particular account was given of these things upon the plates of Ne-
phi."—D. C. 9 : 8.

From "the plates of Nephi" then, we get not only what was in
the book of Lehi, but "a more particular account." Nephi's plates
contained in part, "an abridgement of the record" of his father,
Lehi. — 1 Nephi 1: 7. Messrs. Cowdery, Harris, D. Whitmer, and
probably others, were most likely knowing to the fact, from obser-
vation, that the writings from "the plates of Nephi" contained "a
more particular account" of those matters found in the book of
Lehi; so there was no possible room for deception on that
score. Mr. Sheldon inquires, "Is it not strange that inspiration
could not have foreseen all this?" (that is the theft of the manu-
script.) And we may with equal propriety inquire, Was it not
strange that inspiration could not have foreseen "the loss of the
book entitled the Common Salvation?" (Jude 3); and of the many
gospels? (Luke 1: 1); and of the prophecy of Enoch? (Jude 14);
"the book of Nathan the prophet?" and "the book of Gad the
Seer?" (1 Chron. 29:29); with twenty-five or more books, either
cited or quoted in the Bible, but now lost? And "is it not strange
that inspiration could not have foreseen" that King Jehoiakim
would burn the prophetic roll of Jeremiah? (Jer. 36:23); or that

80 THE INSPIKED TRANSLATION.

the Philistines would capture "the ark of the covenant of God?"
1 Samuel 4: 4, 11.

THE INSPIRED TRANSLATION.

Mr. Sheldon affirms:

"The inspired version betrays itself in first rejecting certain names given
in our version, as being incorrect, and subsequently adopting the same names
as being correct. We present a few samples. Our version of Matt. 24: 37,
reads, 'But as the day^ of Noe were,' etc.; but Joseph's inspired version re-
pudiates 'Noe,' and substitutes 'Noah.' "

We have before said that much of the "Inspired Translation"
was simply a revision and correction of the most essential parts of
the text, and not a complete translation of the entire Bible. This
may account, in a measure, for many seeming irregularities in both
the letter, and historical statements, of the Inspired Translation.
We remark again, that the evident object in giving what is called
the Inspired Translation, was to relieve the Scriptures of gross and
harmful errors, whether of doctrine, morals, history, etc., and to
restore valuable portions that had been taken away. Now, as for
the difference in spelling a name, "Noe," or "Noah;" "Sion," or
"Zion," "Jeremy," or "Jeremiah," there is no evidence but that
"inspiration" may use both forms, as they both signify precisely
the same thing. The spirit and substance of a matter is of chief
importance. And this may be clearly seen in the quotation of
Jesus and the apostles from the various prophets. They seldom
quote letter for letter, but mainly the substance; from which we
may learn that "inspiration" is concerned almost entirely, if not
quite, about the sense and meaning, and application of things, leav-
ing the selection of words, spelling, etc., to the choice of the writers.
Again Mr. Sheldon says:

"The Inspired Translation is made to address Joseph thousands of years
before he was born, in the following two verses: 'These are the words which
I spake unto my servant Moses. And they are true even as I will. And I
have spoken them unto you. See thou show them unto no man, until I
command you, except they that believe.' "—Gen. 3 : 32, 33.

This statement is utterly untrue. All of the words quoted from
"these" to "believe" are in parenthesis, at the close of a chapter, and
were given to Joseph to explain the origin of the preceding reve-
lation, and are words of instruction to Joseph, and are no more a
part of the text of the Inspired Translation than is the publisher's
imprint on the first leaf. If Mr. Sheldon had put them in paren-
thesis, as he found them, he would only have done his bounden
duty. To leave out the parenthesis in his quotation, is just as vi-
cious as to have mutilated the text by leaving out or adding words.

AUTHOR OF GENESIS. 81

It is a gross perversion, dishonest and utterly beneath a fair-dealing
controversialist. Mr. Sheldon says: "This putting two verses into
the book of Genesis addressed to Joseph was certainly a wonderful
blunder on his part." But they were not intended as a part, neither
are they a part of the narrative of the Book of Genesis. We find
in John 7: 39, and Acts 22: 2, that John and Luke introduce, in
parenthesis, explanations touching the teachings of the Jews; and
Paul, (Romans 5: 13, 17), in a similar manner as Joseph in
the verses in question, introduces an explanation respecting the
revelation to Moses. The cases are exactly parallel. And, by the
way, those two verses are of great value, as settling the authorship
of Genesis, and the perplexing question as to how Moses, if he
wrote the book, (which some question), obtained the information
contained therein, especially that which relates to the creation, the
fall of man, and other kindred matters. Some think that as "Mo-
ses was learned in the wisdom of the Egyptians," and probably
had access to the ancient documents in the archives of the priest-
hood, he, by the aid of the Holy Spirit, was enabled to collate im-
portant facts, and make such extracts as were essential, and that he
embodied them in what is now the Book of Genesis. This is
probably true in part.

"Ewald, the keenest of critics, and the most learned of skeptics, concern-
ing the authorship of the Pentateuch as a whole, does not hesitate to ascribe
to Moses the tables of the law, and the substantial groundwork of the system
that bears his name." — Genesis and Geology, by Prof. Thompson, D. D., LL. D.

Yet Professor Thompson thinks that Genesis was made up,
largely, of oral traditions and written documents, and further says:

"The composer of Genesis, as we possess it, may have worked up materi-
als already extant in the form either of oral traditions or of written docu-
ments before him."

Yet he believes that those portions relating to the creation were
in a direct manner displayed by God to man. He says:

" A probable conjecture is, that what here is given in narrative passed be-
fore the mind of the original narrator in a series of retrospective visions ;
that it was a panoramic optical presentation, as, in a prophetic vision, future
events are made to pass before the mind in a scenic form."

But he does not claim that Moses had this vision. Smith, in his
Dictionary of the Bible, Art. Pentateuch, says:

" We can hardly escape the conviction that it [Genesis] partakes of the
nature of a compilation. It has indeed a unity of plan, a coherence of parts,
a shapeliness and an order, which satisfy us that as it stands it is the crea-
tion of a single mind. But it bears also manifest traces of having been based
upon an earlier work ; and that earlier work itself seems to have been im-
6

82 BAPTISM UNDER THE LAW.

bedded in it fragments of still more ancient documents. * * * The history-
contained in Genesis could not have been narrated by Moses from personal
knowledge ; but whether he was taught it by immediate divine suggestion,
or was directed by the Holy Spirit to the use of earlier documents, is imma-
terial in reference to the inspiration of the work."

These quotations may serve to illustrate the mystery and uncer-
tainty among learned men, as to who wrote the book of Genesis;
and as to whether, if Moses wrote it at all, he wrote the whole or
any part of it by revelation direct from God. Now, the verses in
question decide this important matter, when it is said by the Lord,
"These are the words which I spake unto my servant Moses."

BAPTISM UXDER THE LAW.

Mr. Sheldon continues:

" In the Book of Mormon, baptism is enjoined in connection with the law
of Moses, and numerous instances are recorded where it is said to have been
administered.

He points to this as proof that Joseph Smith was not inspired of
God, and that the Book of Mormon is not a divine record. This
mode of reasoning would condemn the four gospels, for each of
them informs us of the administration of baptism by John the
Baptist, and by Christ and his disciples, for some years before the
abrogation of "the law." Such logic would impeach the divine
mission of Jesus and John the Baptist. If baptism could be ad-
ministered in Judea for many years in connection with the law,,
and by those who were so very exact in keeping the law as was
John and Jesus and the Jewish disciples, then it might be admin-
istered by a branch of Israel in America, under similar circum-
stances. It was not "a reqirement under the law," as Mr. Sheldon
claims that the Book of Mormon teaches, but it was a requirement
superior to the l<iw, as is taught in the Book of Mormon, and as is
seen in the case of Jesus, John, and their disciples. That baptism
was an ancient rite among many different nations is now generally
conceded, and as we have seen on pages 48, 49, 50, of this work.
Smith, in his Diet. Bible, Art. Baptism, says:

" It is well known that ablution, or bathing, was common in ancient
countries as a 5 reparation for prayers and sacrifices, or as expiatory of sin.
* * * There is an universal agreement among later Jewish writers that all the
Israelites were brought into covenant with God by circumcision, baptism,
and sacrifice, and that the same ceremonies were necessary in admitting
proselytes. These usages of the Jews will account for the readiness with
which all men flocked to the baptism of John the Baptist."

By this we learn, what we have hitherto remarked on pages 48,
50, that baptism was not new and peculiar to the times of John,

BAPTISM— CHILDREN. 83

Jesus and the primitive Christians, but was an ordinance dating
back to a very early antiquity.

BAPTISM OF CHILDREN.

And now comes an effort of Mr. Sheldon which exhibits most
clearly intentional perversity. We regret it deeply, as it is a most
unpleasant thing, to think that any person would purposely misre-
present the views and statements of others. He says:

" The Book of Mormon clashes with Joseph's revelation concerning the
baptism of children. In the eighth chapter of Moroni we find the following
remarks : "For I have learned the truth, that there have been disputations
among you concerning the baptism of your little children. And now, my son,
I desire that you should labor diligently, that this gross error should be re-
moved from among you.' Again : 'I know that it is solemn mockery before
God that ye should baptize little children.' And again : 'He that saith little
children need baptism, denieth the mercies of Christ, and setteth at naught
the atonement.' Yet on page 225 of the Book of Covenants, Joseph thus
speaks of John the Baptist: 'For he was baptized while he was yet in his
childhood, and was ordained by the angel of God at the time he was eiirht
days old.'"

Mr- Sheldon knows that "childhood" has its different stasis, and
reaches up as high as twelve or fifteen years. He furthermore
knows that the interdictory texts from Moroni relate to "little chil-
dren," and not to children of advanced age, for the text so reads.
And he also knows that the text, "For he was baptized while he
was yet in his childhood," implies that he was in the advanced
stages of his childhood, bordering on that period denominated
youth. His quotation from "Apostle Pratt," that "baptism always
precedes ordination," is not legitimate in his effort to make the
Book of Mormon and the revelations of Joseph "clash." That
quotation has nothing to do with the texts which he falsely claims
are contradictory, and he is aware of it. We don't accept Mr.
Pratt's views.

Ishmael was a "child" when he was fourteen years old, Gen. 21:
14; Samuel was a "child" when he was old enough to minister
before the Lord, 1 Sam. 2: 18; Jesus was a little child, or "young
child," at his birth, Matt. 2: 11, 18; and he was still a "child"
when twelve years old, Luke 2: 40, 42. It was "little children,"
those who were not capable of believing intelligently on Christ,
and of repenting of actual sins, that Mormon was writing about to
Moroni, and Mr. Sheldon knew that. As for the early ordination
of John the Baptist, that of Jeremiah was at a still younger age:

"Before thou earnest forth out of the womb I sanctified thee, and I or-
dained thee a prophet unto the nations." — Jer. 1 : 5.

84 WORD "MORMON."

David, and Samuel, and others were solemnly set apart as the
servants of God when very young.

PRINTING HOUSE.

He next denounces the revelations of Joseph as spurious, because
a commandment to build a printing house at Kirtland, Ohio, for the
printing of the Scriptures, was not accomplished; and because the
Inspired Translation was "published at Piano, Illinois," instead of
at Kirtland, in the house spoken of. If a failure on the part of
men to keep a commandment was proof that the command was not
of God, then farewell to the Bible — both Old and New Testaments
—farewell to the inspiration of Jesus, and Moses and all the proph-
ets and apostles; for, from Adam and Eve in Eden, to John upon
Patmos, commandments have been received from God and not kept;
and the fact is so patent to all Bible readers that quotations, or
even citations, in proof, are not needed. The history of the race is
the history of man's disobedience to the commands of God. If it
was not manifest that our critic is crafty, we might think him
(Crazy.

AVORD "MORMON."

He next complains that Joseph did not "study and learn, and be-
come acquainted with all good book, and with languages, tongues,
and people," as he was commanded to do, D. C. 87: 5. And he
does not approve of Joseph's analysis of the word Mormon, and of
his statement that in its root-meaning it signifies more "good."
Well, for the manner in which Mr. Sheldon handles the English,
his mother-tongue, it would hardly be safe to accept him as a com-
petent critic, nor his opinions as proper criterions. Mr. Smith
studied the English branches, especially grammar, under Dr.
McLellin, after the date of this revelation, March 1833, with re-
markable success, as the writer had it from Mr. McLellin, in 1873.
He afterwards studied Hebrew, making wonderful proficiency un-
der Messrs. Peixotto and Noah. He likewise studied other lan-
guages with some success. He also studied history, etc., etc. But
suppose he studied none of the above, that would not prove false
the revelation commanding him to study, as any one of common
sense may see. As to whether Mr. Smith's explanation of the word
Mormon is good or not, the matter lies so far above the reach of
Mr. Sheldon that we may not trouble ourselves in regard to his
opinion about it for at least one millennium.

APOCRYPHA.
Again says Mr. Sheldon:

INSPIRED TRANSLATION. 85

" In March, 1833, a revelation was given to Joseph, assigning reasons why
he need not translate the Apocrypha, which reasons render his translation
of the Bible equally needless. 'Verily, thus saith the Lord unto you, con-
cerning the Apocrypha, there are many things contained therein that are
true, and it is mostly translated correctly ; there are many things contained
therein that are not true, which are interpolations by the hands of men.
Verily, I say unto you, that it is not needful that the Apocrypha should be
translated. Therefore, whoso readeth it let him understand, for the Spirit
manifesteth truth, and whoso is enlightened by the Spirit shall obtain bene-
fit therefrom ; and whoso receiveth not the Spirit can not be benefitted ;
therefore it is not needful that it should be translated.'— D. C. 88: 1. If the
possession of the Spirit will lead to a discrimination between truth and error
in the Apocrypha, so that a translation is needless, the same would be true
with the Bible, and consequently render Joseph's work in translating it
needless."

That the Spirit of God will enable its possessor to judge between
good and evil, truth and error, is just as true as are the words of
Jesus and the Apostles. — Heb. 10: 15; John 14: 26; 16: 13; and
1 Cor. 2: 25: "He that is spiritual judgeth all things;" also 14: 29.
But there is this notable difference between the Apocrypha and the
Bible: the latter is "Holy Scriptures," while the former is not; and
not being so, although it contained many truths which might be
gleaned from among its errors by the spiritually minded, there was
no need of its translation. The revelation under consideration
does not even intimate that the Apocrypha was in any sense Holy
Scriptures, but only that it contained many truths and many errors,
and was of no vital importance beyond what may be found in Jo-
sephus, Philo, or similar works.

JOSEPH VS. HIS TRANSLATION (? ).

Mr. Sheldon says:

"Joseph had no faith in his own translation, unless he was a dishonest
man, for our version of Heb. 11 : 40, which reads, 'That they without us
should not be made perfect,' is rendered by Joseph's version thus : 'Without
suffering they should not be made perfect.' Yet nine years after finishing
this translation, Joseph falls back on to the common version to prove bap-
tism for the dead in these words: 'For their salvation is necessary and essen-
tial to our salvation, as Paul says concerning the fathers,' 'that they without
us can not be made perfect ; neither can we without our dead be made per-
fec.' — D. C. 110: 15. If Joseph was an honest man, he never would have
quoted spurious scripture to prove any doctrine."

To this we reply, (1) that the Inspired Translation was not yet
published, and was not in common use; hence the propriety of not
quoting it in discussing, popularly, any doctrine. And, (2) Joseph
quotes the passage, (Heb. 11: 40), not because baptism for the
dead was in fulfillment of it, but because the idea or principle em-

86 INTERPRETERS.

braced in those words fitly applied in illustrating his argument.
Paul, when at Athens (Acts 17: 28) quoted the Greek poet Aratus,
not because the quotation was genuine Holy Scripture, but because
the ideas embraced in it were true, as Paul used it, and suitable to
the occasion; so with Joseph, and neither were dishonest. And,
lastly, the passage, though improperly translated, was not spurious.
Coin issued at the United States Mint, though it contain more al-
loy than is legal, yet it is not spurious. A legal document, whether
deed, bond, mortgage, bill of sale, license, power of attorney or
whatever it may be, if it be improperly worded, yet it is not, there-
fore, spurious. That which is spurious is counterfeit, illegitimate,
not of genuine origin, intentionally false or corrupt.

INTERPRETERS.

Mr. Sheldon, for the want of a better subject, takes another bout
at the "interpreters." He would like to make the Book of Mormon
cross itself in its history of their origin or transmission. But this
he can riot do. He says:

" Joseph tells us that the stone-interpreters, which lie claims to have found,
'were given to the brother of Jared ;' (D. C. 15: 1) ; and Moroni, who claims
to have found the same interpreters, says in the first chapter of Ether, 'I
have sealed up the interpreters,' that is with the plates. So far they agree ;
but upon examining the Book of Mormon we find that Mosiah's stone-
interpreters are the ones handed down with the records, and not those given
to Jared's brother."

We have shown, hitherto, that all the probabilities favor the
idea that the interpreters with which Mosiah translated the "twenty-
four plates found by the people of Limhi," were found with the
plates; for, though the record is simply silent, directly, as to
finding the interpreters with the plates, yet the stone interpreters
are first mentioned <iftvr fi)Klin</ the plates, and in immediate con-
nection with the translation "by means of those two stones which
were fastened into the two rims of a bow." — Mosiah 12: 3. The
silence of the records as to finding the interpreters with the plates
directly, is no evidence at all against their having been found with
them. The silence of Matthew, Luke, and John as to Jesus saying,
"these signs shall follow them that believe," is no evidence that he
did not say so; and the silence of Matthew, Mark and John is no
proof that Jesus did not say to the penitent thief, "To-day shalt
thou be with me in paradise." So the silence of Mosiah as to
finding the "interpreters" with the plates, is no evidence that they
they were not found with them. Joseph testifies that the angel

PLATES OF BRASS. 87

told him that with the plates "there were two stones in silver
bows." (g)

David Whitmer, one of the three witnesses to the Book of Mor-
mon, lately living at Richmond, Missouri, described the "interpret-
ers" to a Chicago Times reporter, in August 1875, as follows:

" But a stone had been found with the plates shaped like a pair of ordinary
spectacles, though much larger, and at least half an inch in thickness, and
perfectly opaque save to the prophetic vision of Joseph Smith."

O. Cowdery testifies that Joseph translated the plates by means
of "the Urim and Thummim, or, as the Nephites would have said,
'interpreters.'" (A). Now all these testimonies are substantially

the same, and fix the identity of the "interpreters," or "two stones
which were fastened into the two rims of a bow," (Mosiah 12: 3),
as being the same as the two stones (Ether 1: 10, 11) given to the
brother of Jared. We have before shown the possibility of Mo-
siah's having obtained the stone intepreters by way of Coriantumr,
the last Jaredite king, or in connection with other important dis-
coveries (among them Jaredite engravings), made by the people of
Zarahemla (Omni 1: 10), many years befoie the times of Mosiah
2d. Here are two valid solutions of the question as to how Mosiah
became possessed of the "two stones" — "interpreters" — given to
the brother of Jared, for he may have obtained them in either of
these ways.

Mr. Sheldon, by a technical criticism, strives to make the Book
of Mormon say that the "interpreters" of Mosiah were handed
down from Jerusalem. He says, "Mosiah conferred his interpret-
ers upon Alma, together with the plates:"

" Now after Mosiah had finished translating these records * * * he took
the plates of brass, and all the things he had kept, and conferred them upon
Alma, who was the son of Alma ; yea, all the records, and also the interpret-
ers, and conferred them upon him, and commanded him that he should
keep and preserve them, and also a record of the people, handing them
down from one generation to another, even as they had been handed down
from the time Lehi left Jerusalem" — Mosiah 13 : 1.

Now, the chief subject in this passage is that of "the records;"
and it is of these, and not necessarily of the interpreters, that Mo-
siah speaks when he says, "as tliey had been handed down from
the time Lehi left Jerusalem:"

" And these records [thus handed down] did contain the five books of
Moses, which gave an account of the creation of the world, and also of Adam,
and Eve, who were our first parents; and also a record of the Jews from the

(g) Times and Seasons; Millennial Star; also Pearl of Great Price, 41.
(ft) Times and Seasons, page 201.

88 FEET WASHING.

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." — 1 Ne-
phi 1 : 46.

To these were added the records of succeeding Nephite prophets,
and, finally, in the times of Mosiah 2d, the "twenty-four plates"
found by the people of king Limhi. It is manifestly the records
that Mosiah alludes to as having "been handed down from the time
that Lehi left Jerusalem" This is evidently the sense and intention
of the passage. Our common version says:

"Joseph also went up from Galilee, out of the city of Nazareth, into Judea,
unto the city of David, which is called Bethlehem, * * * to be taxed with
Mary his wife, being great with child." — Luke 2 : 4, 5.

Yet none would question but what it was intended to say that it
was Mary, and NOT Joseph who was "great with child." It also
says:

"But as they [the disciples] sailed, he [Christ] fell asleep; and there came
down a storm of wind on the lake, and they were filled with water" —
Luke 8: 23.

Though there are verbal defects in these passages, the meaning
of them is quite apparent; and yet they afford ample grounds for
a crafty critic to build up a flimsy argument upon. But no such
defects are found in Mosiah in regard to the interpreters or rec-
ords.

FEET WASHING.

Mr. Sheldon says:

"Feet washing is pronounced an ordinance, and restricted to the priest-
hood, (D. C. 85: 45, 46). We will not argue the question as to whether feet
washing was ever an ordinance in the church, or not ; but it certainly was
not restricted to the ministry in its administration, if Paul's testimony has
any weight: 'If she has washed the Saints' feet.'"

Oh, no! feet washing "was not restricted to the ministry in its
administration," not by any means; and it is well that it was not.
Persons should wash their own feet; and both men and women
could "wash the saints' feet." But feet washing as an "ordinance"
that of which the Doctrine and Covenants speaks, is a very differ-
ent thing. Partaking of bread and wine, anointing with oil, and
being immersed, are "not restricted to the ministry" in their ad-
ministration, except when used as ordinances of the Church, and
then, like feet washing, tltey are. Feet washing was appointed to
bis ministry by the Savior (John 13: 4-15.)

PRIESTHOOD COVENANT.

Mr. Sheldon says:

JOHN, TARRY. 89

" The breaking of the priesthood covenant is pronounced an unpardonable
sin : 'But whoso breaketh this covenant, after he hath received it, and alto-
gether turneth therefrom shall not have forgiveness of sins in this world, nor
in the world to come.' (D. C. 83 : 6.) Covenant-breaking is poor business, if
the covenant is a good one ; but Christ restricts the unpardonable sin to one
thing — blasphemy against the Holy Ghost. After Peter had lied, and cursed,
and swore, and had thus broken his ministerial covenant, he found pardon,
and subsequently spent long years in the ministry."

That Peter sinned, and sinned grievously, none can deny; but to
say that he utterly broke his priesthood covenant, is to say what is
evidently not true. If he had broken that covenant and "altogeth-
er" turned "therefrom," his case would have been vastly different.
That would have involved his knowingly, willingly, and wilfully
turning away from God; which would have embraced, substantial-
ly, his sinning against the Holy Ghost. It is he who not only
breaks "this covenant after he hath received it," but also "alto-
gether turneth therefrom," "that shall not have forgiveness of sins
in this world nor in the world to come." Mr. Sheldon has a pecu-
liar faculty of cutting a sentence in two, as above, and then argu-
ing against a detached and incomplete part.

ST. JOHN TO TARRY.

He next finds fault with the revelations of Joseph, because one
claims that Christ said unto John: "Thou shalt tarry until I come
in my glory, and shall prophesy before many nations, kindreds,
tongues, and people-" — D. & C. 6: 1. Mr. Sheldon says:

"History affirms that John died at Ephesus. But if history is false, as
John never disguised himself when alive, why does he not come out like a
man and show himself, and settle some of these theological disputes in the
land, and also let us know whether he helped ordain Joseph? Why sneak
around in this way ?"

If Mr. Sheldon had lived in the days of the first Christian disciples
he probably would have reasoned in a similar strain concerning
Jesus. The Pharisees of those times said, "Master we would see a
sign from thee" (Matt. 12 : 38); and some said, "If he be the king
of Israel, let him now come down from the cross, and we will be-
lieve him" (Matt. 27 : 42). And no doubt many said, If Jesus is
actually risen from, the dead, why does he not come out like a man
and show himself, and settle some of these theological disputes in
the land, and also let us know whether he had raised up many of
the bodies of the Saints, — why skulk around in this way? But the
heavens were not bound to gratify the morbid curiosity of the
sign-seeker in those days, nor are they now. Jesus was not shown
openly to the world after his resurrection, "but unto witnesses

90 ADAM— MICHAEL.

chosen before of God" (Acts 10: 41). God's wisdom anciently
and modernly, is very different from that of man.

As to John's death, history is conflicting and unsatisfactory.
Smith, in his Dictionary of the Bible, says:

" The very time of his death lies within the region of conjecture rather
than of history, and the dates that have been assigned for it range from A.D.
89 to A.D. 120.

That the early Christians, with John, understood that he was not
to die, but remain till the second coming of Christ, is apparent
from John 21: 29, 23:

"Jesus saith unto him, If I will that he tarry till I come, what is that to
thce? Follow thou me. Then went this saying abroad among the brethren,
that that disciple should not die ; yet Jesus said not unto him, He shall not
die; but, if I will that he tarry till I come what is that to thee?"

And, when on Patmos, about A.D. 96, the Lord said to him, —
"Thou must prophesy again before many peoples, and nations, and
tongues, and kings." — Rev. 10: 11.

ADAM MICHAEL AN ANGEL.

Mr. Sheldon objects further to the revelations of Joseph, because
one in D. C. 104: 28, calls Adam "Michael, the Prince, the Arch-
angel." He says:

"The Bible never represents saints as turning into angels at any past or

future time."

/

Well, the Bible does not contain all the truths there are, either
in heaven, or on earth; and yet the Bible does teach that men be-
come angels. In the Hebrew, in Isaiah 42: 19; Hag. 1: 13; Mai.
3: 1, what in the common English version is "messenger," is there
"angel." In Revelations 1: 20; 2: 1, 8, 12, etc., the elders in
charge of the seven churches of Asia, are called by the Holy Spirit,
angels. And in Revelations 19: 10, the angel who ministers to
John says:

" I am thy fellow servant, and of thy brethren that have the testimony of
Jesus."

" Of" here signifies clearly, from among. He was, therefore,
"from among" those, John's "brethren, that have the testimony of
Jesus; * * fr for the testimony of Jesus is the Spirit of prophecy."
And the English "Authorized Version," printed in 1610, reads
thus: "I am thy fellow servant, and one of thy brethren." And
this is the sense and intention of all the principal versions. Again:
"The Lord came from Sinai, and rose up from Seir unto them; he
shined forth from Paran, and he came with ten thousand of saints;
from his right hand went forth a fiery law," (Dent. 33: 2). Now

ADAM— MICHAEL. 91

David called these "saints," "angels," — "The chariots of God are
twenty thousand, even thousands of angels; the Lord is among
them as in Sinai in the holy place," (Ps. 68: 17). This identifies
these "saints," as being the "angels" of God. These may have
been of that company of Saints composed of Enoch and others,
who were translated.

Bingham, in his Antiquities of the Christian Churchy. 7 5, states
that the Bishops were called the "angels of the churches; a name
which some authors supposed to be used by St. Paul, 1 Corinthians
11: 10."

Now, inasmuch as the ministers of God, under the Old Testa-
ment and the New Testament, were called angels, why may not
Adam be also called an angel? And inasmuch as the personage
who ministered to John, and who was "of" John's brethren, was
called an angel, and was an angel, why may not others of John's
faithful brethren, (and Adam pre-eminent among them), become
"angels?" Jesus says:

" They which shall be accounted worthy to obtain that world, and the re-
surrection from the dead, neither marry nor are given in marriage; neither
can thev die any more ; for thev are equal unto the angels." — Luke 20: 35, 36.

"But are as the angels of God in heaven."— Matt. 22: 30.

Being then "as the angels of God in heaven," and "equal unto
the angels," will Mr. Sheldon tell us wherein they differ from them?
And inasmuch as they are changed into the condition, and nature,
of "the angels of God in heaven," are they not, substantially,
angels? It is true that man was made "a little lower than the
angels," (of heaven), being made liable to death, possessing less
power, and having a more limited sphere than they, but that is not
to say that men may not become angels, in a limited sense, while
in this life, and "as the angels of God in heaven" in a world to
come, Christ, before his incarnation, ministered as the "angel of
the Lord," — Gen. '22: 15; Ex. 3: 2, 6, 14; Acts 7: 30-35; Gen.
48: 15, 16, with Heb. 1: 2, 3, 8, 10; 1 Cor. 15: 47. And he is
now "a quickening Spirit." — 1 Cor. 15: 45.

Inasmuch as resurrected holy men are made "equal unto the
angels" and "as the angels of God in heaven," why not those who
are translated — Enoch, Elijah and probably others — why not they
be "equal unto," and "as the angels of God in heaven?" This view
is further seen in the fact that the Lord promised to send "Elijah
the prophet" (Mai. 4: 5, 6) "to minister to them who shall be heirs
of salvation." — Heb. 1: 14. In Luke 9: 30, 31, Moses and Elias
(Elijah) appeared in the capacity of angels, though not in the name
of angels.

92 THKEE GLORIES.

"There talked with him [Christ] two men, which were Moses and Ettas;
who appeared in glory, and spake of his decease, which he should accomp-
lish at Jerusalem."

Angels were frequently called men (Gen. 18: 2; Josh. 5: 13, 15;
Luke 24: 4; Acts 1: 10; Heb. 13: 2, etc., etc). Now, all these
proofs place the matter beyond question: (1) that men in this life
are sometimes called angels; (2) that translated persons, and resur-
rected persons, become "equal unto," and "as the angels of God
in heaven;" and (3), that some of them have ministered in that
capacity.

THREE FUTURE WORLDS.

Mr. Sheldon next opposes the idea that there are "three future-
worlds — celestial, terrestial, and telestial" He says:

"Celestial means heavenly; terrestial means earthly; but what does teles-
tial mean?"

Why, Mr. Sheldon, it means "the glory of the stars" (1 Cor. 15:
21), the last and least "order" of glory in the resurrection (1 Cor.
15 : 21, 23, 24), and is to be possessed by those worthy of it when
the Lord judges all men "according to their works" (Rev. 20: 13;
Rom. 2: 6; Matt. 10: 27; Rom. 14: 11, 12). It means "distant,"
"final," "far off," "end," "finish," and is a derivation of the Greek
word "tele." It is not "the Restorationist's hell," as you flippant-
ly assert; but it is that condition of future being and glory into
which "they who are thrust down to hell * * who are not redeemed
from the devil until the last resurrection, until the Lord, even Christ
the Lamb shall have finished his work," (D. C. 76: 7), when such
shall finally, in the end, be brought. "The wicked shall be turned
into hell, and all the nations that for (jet God" (Ps. 9: 17); yet
"death and heir shall deliver up the dead which are in them, and
they shall be "judged every man according to his works," (Rev.
20 : 13). Jonah says: "Out of the belly of hell [a place of God's
punishment] cried I, and thou heardest my voice" (Jonah 2: 2).
So from these, and many other bible testimonies, we learn that, al-
though the wicked may, and do, go down to hell, it is for their
punishment and reformation, and that it is not the purpose of God
that they should eternally remain there; nor is it his purpose that
they should become unconscious at death and remain so till they
are resurrected and judged, and then be annihilated; for that would
defeat justice and pervert equity, and render forever impossible
the just judgment of God, "who without respect to persons judgeth
according to every man's work" (I Pet. 1: 17).

That all the race (with one class as an exception — they who sin

THREE GLORIES. 93

.against the Holy Ghost), will be subdued unto God, and will finally
know and confess Christ, is evident from the Scriptures. Paul

says:

" That at the name of Jesus every knee should bow, of things in heaven,
and things in earth, and things under the earth ; and that every tongue
should confess that Jesus Christ is Lord to the glory of God the Father." —
Phil. 2:10, 11.

John says:

"And every creature which is in heaven, and on the earth, and under the
earth, and such as are in the sea, and all that are in them, heard I saying,
Blessing and honor, and glory and power, be unto him that sitteth upon the
throne, and unto the Lamb forever and ever." — Rev. 5: 13.

This they can not do unless they first learn of him and know of
him, either in this life or hereafter.

There is a wide difference in men's works, and consequently
there will be a wide difference in the degrees of their condemna-
tion and rewards, and in their future conditions.

They of the telestial glory dwell outside the city New Jerusalem,
and where God and Christ are they can not come:

" For without [the city] are dogs, and sorcerers, and whoremongers, and
murderers, and idolaters, and whosoever loveth and maketh a lie." — Rev.
22: 15.

" And the glory of the telestial is one, even as the glory of the stars is one,
for as one star differs from another star in glory, even so differ one from an-
other in glory in the telestial world ; for these are they who are of Paul and
of Apollos, and of Cephas ; these are they who say they are some of one and
some of another, some of Christ and some of John, and some of Moses, and
some of Elias; and some of Esaias, and some of Isaiah, and some of Enoch,
but received not the gospel, neither the testimony of Jesus, neither the prophets;
neither the everlasting covenant: last of all, these all are they who will not be
gathered with the saints, to be caught up unto the church of the first born,
and received into the cloud ; these are they who are liars, and sorcerers, and
adulterers, and whoremongers, and whosoever loves and makes a lie; these
are they who suffer the vengeance of eternal fire; these are they who are
cast down to hell and suffer the wrath of Almighty God until the fulness of
times, when Christ shall have subdued all enemies under his feet, and shall
have perfected his work, when he shall deliver up the kingdom and present
it unto the Father spotless saying: I have overcome and have trodden the
wine-press of the fierceness of the wrath of Almighty God : then shall he be
crowned with the crown of his glory to sit on the throne of his power to
reign for ever and ever. But, behold, and lo, we saw the glory and the in-
habitants of the telestial world, that they were as innumerable as the stars
in the firmament, or as the sand upon the sea shore, and heard the voice of
the Lord saying: These all shall bow the knee, and every tongue shall con-
fess to him who sits upon the throne forever and ever; for they shall be
judged according to their works; and every man shall receive according to
his own works, and his own dominion, in the mansions which are prepared,

94 SOUL OF MAN.

and they shall be servants of the Most High, but where God and Christ
dwell they can not come, worlds without end." — D. C. 76 : 7.

The foregoing is a brief explanation of what the telestial glory
is, or means. In it we see the benevolent provisions of an All-
wise God for the future conditions of erring man according to his
works.

The terrestial glory is greatly in advance of that of the telestial
world, while the celestial is vastly superior to the terrestial, it being
the glory of the Father and the Son, where they who enjoy it are
made possessors of all things — those things that "eye hath not
seen, nor ear heard, nor hath entered into the heart of man," except
as revealed unto some by the Spirit of God. And "the second
death" and eternal perdition is for those only who become like the
devil and his angels.

The teachings of the Scriptures and the verdict of all right-minded
people is, that all mankind, without respect of persons, should be
judged ficcordiny to their works; and this provisien of the three
glories, or "three future worlds," as Mr. Sheldon is pleased to call
them, meets all the demands of the case, manifesting alike the
justice, the equity, and the unfailing love of God.

However popular it may be, that doctrine is neither sensible nor
Scriptural that reckons all sinners alike in the sight of God — that
ranks the midnight assassin, the red-handed murderer, and others
of the viler sort, with the Sabbath-breaker, the common liar, or the
petty thief, in the same class, making them all alike criminal and
equally condemnable! All are transgressors, but not to the same
degree; and therefore justice, equity, and mercy demand that there
should be a difference in their judgment or condemnation. Jesus
teaches in plain terms that "it shall be more tolerable" for one
class of sinners in the day of judgment than for others, Matt 11:
22, 24; 10: 15; 12: 41, 42). But this could not be true if all kinds
and classes of sinners went down to hell at death and remained
there worlds without end, as some teach; or if the wicked were
unconscious after death till their resurrection, and were then simp-
ly judged and annihilated, as others teach. God is just, and his
tender mercies are over all his works, to deal justly, equitably and
right by them.

THE SOUL OF MAN.

Mr. Sheldon next enters into a profitless quibble in regard to
what is said in the revelations about the soul of man, where it is
said: "And the spirit and the body is the soul of man. And the

DIVINE KECORDS. 95

resurrection from the dead is the redemption of the soul," (D. C.
85: 4).

"O God, receive my soul" (Mosiah 9:5). Mr. Sheldon inquires:

"Did he mean receive my spirit and body?"

To this we reply, that the meaning of a word is to be deter-
mined by the office it performs in a sentence. This is an essential
law of language. Consequently when I speak of a door, I may
speak of an aperture or passage-way into a room or building, or of
that which fills the aperture and shuts up the passage. When we
speak of a gate, we mean the opening, the entrance, or we may
mean that which closes up the nntrance. When we use the word
cleave, it may signify adhere, unite; or it may mean, to part, sep-
arate, divide. The meaning of these words and thousands of oth-
ers, soid included, has various meanings, which can be determined
only by the office they perform in their connection with other
words: ,

The soid, in Gen. 2: 7— "man became a living soul," — relates to
man as a living being composed of body and spirit, as also Eccl.
12: 7; James 2: 26; Lev. 23: 30; Acts 27: 37; 1 Pet. 3: 20, etc.
But in Gen. 35: 18, — "as her soul was in departing" — and 1 Kings
17: 21, — "let this child's soul come into him again;" — and Prov.
16: 24, — "Pleasant words are sweet to the soul;" — and Matt. 10:
28, — "Fear not them which kill the body, but are not able to kill
the soul;" — and Acts 14: 22, — "confirming the souls of the dis-
ciple;"— and Rev. 6: 9, — "I saw under the altar the souls of them
that were slain for the word of God, aud for the testimony which
they held," with scores of other passages which might be quoted,
the word soid clearly relates, not to the body, but to the spirit of
man, the conscious, intelligent part of man. So then, the spirit of
man is the soul as taught in Mosiah, and the spirit and body is also
the soul, as taught in D. C. 65: 4; and there is no contradiction,
though Mr. Sheldon would love to make it appear so.

AUTHORITY OF DIVIXE RECORDS.

Joseph Smith held that the principle of authority involved in
Matt. 18: 18, "Whatsoever ye shall bind on earth shall be bound
in heaven; and whatsoever ye shall loose on earth shall be loosed
in heaven," applies also to keeping divine records as in respect to
baptism for the dead; but Mr. Sheldon claims that in so doing "he
repudiates his own translation," (which reads as above quoted),
because he says in D. C. p. 324, "Or, in other words, taking a dif-
ferent view of the translation," — that is, as to its application, but

96 UKIM AND THUMMIM.

not as intimating that the said translation was wrong, for he ac-
cepted it.

NON-ENGLISH WORDS.

Mr. Sheldon complains that:

" In translating the Book of Mormon, words are often used not contained
in the English language. The following is a sample : 'a fifth part of their
ziff.'— Mosiah7:l."

These words were transferred, probably because there were no
English equivalents for them. If "ziff" was some kind of metal,
as is rather likely, it is not at all strange that there was not, at the
time of the translation, an English equivalent for it. A number
of new metals have been discovered since then, and there may yet
be many more discovered, and possibly the very kind in question.

GIFT TO TRANSLATE.1]

Mr. Sheldon wishes to know:

"(1) Was the gift [to translate] in the stone-interpreters, or in Joseph? (2)
If Joseph himself had the gift, what need of the stones? (3) If the gift was
in the stones, how could Joseph lose it, without losing the stones?"

To the first question we reply: the gift was in both, — in the
stones as a means, and in Joseph as an agent to use the means. To
the second we reply: Though Joseph was the agent to translate,
yet the stones were necessary as a means by which to work. In
reply to the third we have to say, — that Joseph might have lost his
power as a seer, and in this sense lost his gift to translate; or he
might have lost the "interpreters," which was a means in translat-
ing. An astronomer may lose the telescope by which he traces
the pathway of the stars, or he may lose his natural sight — the
power to use that wonderful instrument.

URIM AND THUMMIM. G

Mr. Sheldon now seeks to enlighten us in regard to the Urim and
Thummim. He says:

"The Jewish High Priest never read languages by this means, but wore
them upon his breast-plate, — they were not used to read through, but were
outward emblems of divine illumination upon the heart of the wearer."

But Smith, in his Diet. .Bible, says:

"In what way the Urim and Thummim were consulted is quite uncertain.
Joseph us and the rabbins supposed that the stones gave out the oracular an-
swer by preternatural illumination. But it seems to be far simplest, and
most in agreement with the different accounts of inquiries made by Urim and
Thummim, (1 Sam. 3: 18, 19; 23: 3, 12; 28: 6; Judg. 20: 28; 2 Sam 5: 23,
&c.), to suppose that the answer was given simply by the word of the Lord to
the high priest (compare John 11 : 51), when he had inquired of the Lord,
clothed with the Ephod and breast-plate."

URIM AND THUMMIM. 97

Who should better understand than "Josephus and the rabbins?"
None, we think, but those who are favored with a divine revelation
on the point, or with experimental knowledge, as Joseph and the
first elders and members of the church. The opinions of "Josepkus
and tke rabbins" are in essential accord with the statements of
Joseph, O. Cowdery, M. Harris, D. Whitmer, and others, and quite
adverse to the opinion volunteered by Mr. Sheldon. The Septua-
gint Bible renders the signification of Urim and Thummim as
"revelation and truth" Wkiston, in a note, on p. 94, Josephus,
says that the "shining stones" were used in revealing tke will of
God, after & perfect and true manner to his people Israel. Of these
stones Josephus, Ant. Jews, B. 3, ch. 9, par. 9, says, "Now this
breast-plate, and sardonyx left off shining two hundred years be-
fore I composed this book." With the information wre now have
before us, one thing is certain, and that is that the Urim and Thum-
mim, as Joseph claims, was a divine means of revelation from God,
"after a perfect and true manner;" and that it was through the
"preternatural illumination" of the stories. That it was a means
of obtaining revelation and instruction directly from God is seen
in the fact that Joshua "shall stand before Eleazer the priest, who
shall ask counsel for him after the judgment [decision, revelation]
of Urim before the Lord" (Num. 27: 21); and that, "When Saul
inquired of the Lord, the Lord answered him not, neither by
dreams, nor by Urim, nor by prophets" (1 Sam. 28: 6). In all
these evidences we see that it was a means of revelation from God,
enabling those gifted with the power to use it to read and learn in
regard to hidden matters, and know what was otherwise secret and
unrevealed.

FIRST GIFT.

Mr. Sheldon thinks he has found "a direct collision" in the fact
of Joseph's having the gift of prophecy, in connection with O.
Cowdery, May, 1829, when they baptized each other, whereas a
commandment was given in March, 1829, two months before, say-
ing to Joseph:

" And you have a gift to translate the plates, and this is the first gift that I
bestowed upon you; and I have commanded that you pretend to no other
gift until my purpose is fulfilled in this, for I will grant unto you no other
gift until it is finished."— D. C. 4 : 1.

That this could have no direct reference to spiritual gifts, such

as discerning of spirits, visions, angelic ministrations, revelations,

etc., etc,, is evident from the fact that Joseph possessed all these

for months, and years, prior to this revelation. He, in the com-

7

98 IMITATING BIBLE.

mandment then given him, enjoyed the gift of revelation. It re-
ferred, no doubt, to matters of translation, the chief topic of the
clause quoted, and to showing the plates to others. Joseph had
"the gift" to translate only the unsealed part of the plates, and he
was not privileged, or given the right, to show the plates to any
until the translation was completed; for Joseph says:

" The same heavenly messenger delivered them up to me with this charge :
that I should be responsible for them : and that if I should let them go care-
lessly, or through any neglect of mine, I should be cut off; but that if I
would use my endeavors to preserve them, until he, the messenger should
call for them, they should be protected." — Times and Seasons, vol. 3, p. 722;.
Millennial Star, vol. 14, Supplement, page 6.

And it wras further said to Joseph:

'• I have caused you that you should enter into a covenant with me, that
you should not show them [the plates] except to those persons whom I com-
manded you, and you have no power over them except I grant it unto vou."
— D. C. 4 : 1.

Now this was said to Joseph because Martin Harris "desired a
witness [at the hand of the Lord] that you, my servant Joseph
Smith, Jr., have got the plates of which you have testified and
borne record that you have received of me" (D. C. 4: 1). In June
of 1829, Martin Harris obtained from the Lord the desired "wit-
ness," in connection with D. Whitmer and O. Cowdery. Joseph
had the gift to translate the plates, but not to show them until the
translation was finished. This is the easy and natural solution of
what Mr. Sheldon has labored hard to make "a puzzle" and a con-
tradiction.

IMITATING THE BIBLE.

Mr. Sheldon says:

" The Book of Mormon betrays its weakness in imitating the style of Bible
phraseology — a style in common use at the time our Bible was first trans-
lated into the English language, but which has long since ceased to be used,
except as it is retained in our version of the Bible."

All critics do not agree with him on this point. Some hold that
the dissimilarity in the style of the two books, in respect to their
phraseology, is evidence that the Book of Mormon is spurious.
That the style of speech in the Book of Mormon is somewhat like
that of the Bible, especially the Old Testament, is true; but that it
is strikingly so, is not true, as any one who carefully reads the twro
books can see. That the diction, or manner of expression, peculiar to
both the Bible and the Book of Mormon is largely and mainly due
to the style of the originals is, we think, a well attested fact. But
of the Bible Mr. Sheldon asserts to the contrary, holding that its
style of phraseology is due to that which was common to its trans-

LANGUAGE CHANGES. 99

lators. Max Muller, one of England's most eminent scholars, in
one of his Essays on the Science of Religion, holds the very oppo-
site of Mr. Sheldon, for in his admirable and successful effort to
prove that the Hebrew original of the word created — "bara" (Gen.
1: l,etc.), signifies "to create out of pre-existing matter," says:

" In the minds of those whom Moses addressed, and whose language he
spoke, it [the phrase, or form of expression, by which he speaks of God's cre-
ating heaven and earth] could only have called forth the simple conception
of fashioning or arranging. * * * To find out how the words of the Old Tes-
tament were understood by those to whom they were originally addressed
is a task attempted by a very few interpreters of the Bible. The great ma-
jority of readers transfer without hesitation the ideas which they connect
with words as used in the nineteenth century to the mind of Moses or his
cotemporaries, forgetting altogether the distance which divides their language
and their thoughts from the thoughts and language of the wandering tribes
of Israel."

Again:

" It is well known that we have in the language of the New Testament the
clear vestiges of Greek and Roman influences, and if we knew nothing of the
historical intercourse between those two nations and the writers of the New
Testament, the very expressions [phraseology] used by them, not only their
language, but their thoughts, their allusions, illustrations and similes, would
enable us to say that s me historical contact had taken place between the
philosophers of Greece, the lawgivers of Rome, and the people of Judea. * *
Why should there be any hesitation in pointing out in the Old Testament
anEgyptain custom, or a Greek word, or a Persian conception1} If Moses was
learned in all the wisdom of the Egyptians, nothing surely would stamp hi&
writings as more truly historical 'than traces of Egyptian influences that
might be discovered in his laws:"

Now all this teaches that the style of expression — the phraseology
— as well as the ideas, of God's ancient people are sought to be
preserved in the common version of the Bible. And it is not at
all strange that there should be some similarity between the writ-
ings of the ancient Nephites in America and the ancient Israelites
in Judea; for both sprang from the same nation, having the same
language in the main, and the same scriptures up to the time of
Jeremiah, and were taught by the same Spirit from one and the
same God and the same Lord Jesus Christ.

ELIAS GABRIEL.

Mr. Sheldon objects to the revelations of Joseph because that,
in D. C. 26: 2, it is said: "Which Zechariah he [Elias] visited, and
gave promise that he should have a son, and his name should be
John," whereas in Luke 1: 19, the angel's name is said to be "Ga-
briel."

Angels, as well as others may have different names- Peter was

100 ELI AS, WITNESSES.

sometimes called Cephas and sometimes Simon. Jesus had many
titles — Christ, the Lord, the Holy One, Messiah, Immanuel, etc.,
etc. But Mr. Sheldon says "it is a trick of rogues" to change ones
name. Was it a "trick of rogues" for Peter, and Jasus, and Jacob,
and Abraham, and Saul of Tarsus, and hosts of other Bible wor-
thies to change their names? Are you not rather sweeping in your
denunciations, Mr. Sheldon? In your effort to thus strike down
"Mormonism," are you not fighting against the facts of the Bible?
Men of God, also Christ, have various names which are alike hon-
ored of God by their being used by the Spirit of God. Why then
should it be thought unreasonable that angels should have different
names, and that the angel Avho announced to Zechariah the birth of
John should be called both Elias and Gabriel? Presumptive evi-
dence that the angel "Gabriel" was none other than "Elias" lies
in the peculiarity of the promise: "And he [John] shall go before
him in the spirit and paw of Elias," (Luke 1: 17), from which it
may be easily inferred that "Elias" (Elijah, Heb.) would be "his
angel," to watch over, direct, and aid him, in his life and ministry.
Further evidence lies in the promise made through Malachi 4: 5,
"Behold, I will send you Elijah [Elias, Gr.], the prophet before
the coming of the great and dreadful day of the Lord," which
Jesus applied to John the Baptist. (Matt. 11: 14; 17: 12); and
yet which John denies, (John 1: 21), when he said he was not the
Elias. John was the Elias to that generation, inasmuch as he act-
ed under the ministration of Elias (Elijah, Heb.), his angel; yet
personnlhj he was not the Elias, but only John the Baptist. In
this we have a rational solution of a seeming contradiction between
the testimony of John and Christ. And if Elias and Gabriel were
two personages, it is not impossible that both of them made the
announcement to Zechariah.

THE PLATES, AND THE WITNESSES.

We now come to another link in the lengthy chain of objections
urged by Mr. Sheldon, and to the weakest and most unreasonable so
far. It is in regard to the testimony of the "three" and the "eight"
witnesses to the Book of Mormon. Mr. Sheldon admits what no
reasonable and well informed person can deny, that "Joseph might
have had plates of some kind, either found or prepared to imitate
gold," yet he claims that the witnesses, all of them, the three and
the eight, were mistaken — that is, deceived — that their testimony
is contradictory, and that many of its essential parts are based on
second-hand testimony — "on the strength of Joseph's word;"
and in his method of argument he reaches the very climax of ab-

FAITH, WITNESSES. 101

surdity, exposing himself on every hand to contempt for his wit,
and to painful distrust of the piety of his intentions, he says:

" How did the three witnessee see the plates? In a revelation made to
them 'previous to their viewing the plates' it was said to them : 'It is by
your faith that you shall obtain a view of them, even by that faith which
was had by the prophets of old.' — D. C. 15 : 1. How much faith would it re-
quire to see a piece of gold where it really existed ? Not much ; but where
it did not exist, it might need considerable faith to view it. Doubtless this
might have been so with these sacred plates ; they believed that what they
saw wras gold, that an angel brought them ; and that the voice of God en-
dorsed the translatien, being told all this by Joseph."

The eight witnesses (not the three), claim that the plates "have
the appearance of gold;" and they claim also to have handled them
with their hands, and to have hefted them likewise. Mr. Sheldon
questions the propriety of their faith having anything to do with
their seeing the plates, and argues substantially, that they only
imagined that they saw them. But it is not at all strange that most
implicit faith (not imaginings) should be required of the three
witnesses, who saw the plates in the hands of the angel of God in
an open vision.

The Scriptures say:

"Without faith it is impossible to please God." — Heb. 11 : 6.

"Go thy way; and as thou hast believed, so be it done unto thee. And
his servant was healed from that hour." — Matt. 8 : 13.

"But the word preached did not profit them [Israel], not being mixed
with faith in them that heard it." — Heb. 4: 2.

"For whatsoever is not of faith is sin." — Rom. 14: 23.

"Having then gifts differing according to the grace that is given to us,
whether prophecy, let us prophesy according to the proportion of faith. "-
Rom. 12 : 6.

"Then came the disciples to Jesus apart, and said, Why could not we cast
him out? And Jesus said unto them, Because of your unbelief." — Matt.
17 : 20.

"And he did not many mighty works there [in his own country] because
of their unbelief."— Matt. 13 : 58.

" Jesus said unto him, If thou canst believe, all things are possible to him
that believeth."— Mark 9 : 23.

"If ye will not believe, surely ye shall not be established.." — Isa. 7: 9.

Time would fail us to cite the innumerable evidences that God
works among his people according to their faith. Why should a
professor of the religion of the Bible scoif at the idea that these
three witnesses must have faith in God in order to be worthy and
qualified to behold the wonderful vision, by the power of God, of
these sacred plates? Has he forgotten the scriptures? Or is he
so unfair, so partisan, as to allow that faith was essential in the
service of God in ancient times, but not necessary now!

As to his insinuation that the witnesses merely imagined that

102 EIGHT WITNESSES.

what they saw was gold, its folly is so self-evident that a reply is
scarcely needed. The eleven witnesses, — O. Cowdery, M. Harris,
D. Whitmer, Hiram Page, Joseph Smith, sen., Jacob Whitmer,
Christian Whitmer, Peter Whitmer, jun., John Whitmer,
Hyrum Smith, and Samuel H. Smith, — were men of at least ordi-
nary natural abilities, while many of them had a fair English edu-
cation, and a moderate acquaintance with the common affairs of
business. Now, it is highly improbable, if not quite impossible,
for an illiterate young man of from twenty-three to twenty-five
years of age, as was Joseph Smith, with whom they were most in-
timately acquainted, and with whom they were frequently asso-
ciated, to have deceived these eleven witnesses in the manner
claimed by Mr. Sheldon. The idea is absolutely preposterous and
reflects but little credit upon the sagacity of the one who originated
it. Gold, as a medium of exchange, was then in common use, so
that persons doing any business at all would have some actual
knowledge as to what was gold, and what was not. To think that
Joseph Smith could have prepared a large book of plates "having
the appearance of ancient work, and of curious workmanship,
which have the appearance of .gold," and could have imposed them
upon eleven sensible, intelligent men, some of whom were skilled
in all the common affairs of life, may do for idiots, but not for men
who have an ordinary measure of common sense.

Says Mr. Sheldon, "They believed what they saw was gold;" and
he says he thinks "tin plates, dipped in a dye that would have given
them a golden color to superficial observers, would suffice in the
hands of Joseph to get such a certificate" as is given by the eight
witnesses. If they could be so easily duped in respect to color, how
then in respect to the great number of the plates, and how in re-
spect to their being "of ancient work, and of curious workmanship?"
If there had been but one plate, and that without engravings, it
would have been next to impossible for the young and inexper-
ienced Joseph to have deceived the eleven witnesses, or even the
eight, in respect to its material and general character. But for
him to prepare a large book of plates, and those plates elaborately
engraved with characters that had "the appearance of ancient
work, and of curious workmanship" —a work requiring great labor
and most consummate skill— and then palm them upon eleven
rational men as genuine records — records of very remote ages, and
sacred at that — is quite past belief. The facts are, their testimony
is true, and valid for the purposes for which it was given, or else
these witnesses are deceivers of the basest class. The eight wit-
nesses say:

THE WITNESSES. 103

"We did handle with our hands * * * as many of the leaves as the said
Smith has translated ; * * * we have seen and hefted [*'. e. lifted, for the
purpose of judging of their weight], and know of a surety that the said Smith
has got the plates of which we have spoken."

Mr. Sheldon affirms that

" The testimony of the eight witnesses disagrees with the three. They do
not claim that an angel brought the plates from heaven for them to view,
and they deny that they were in the possession of the angel."

It is true that " They — the eight witnesses — do not claim that an
angel brought the plates from heaven for them to view;" but it is not
true that "they deny that they were in the possession of the angel."
The eight witnesses simply testify that when they saw them,
handled them, and hefted them, that then Joseph Smith did have .
the plates. As to the fact of the angel's having them both before
and after that time, they do not pretend to testify, and this was
very proper. In regard to the testimony of the three witnesses, in
particular, Mr. Sheldon says:

" They believed that what they saw was gold ; ihat an angel brought them ;
.and that the voice of God endorsed the translation, being told all this by
Joseph."

In the first place, as before seen, the three do not testify as to the
plates being gold, or as to their believing they were gold. His are
not very judicious comments upon the intelligence and shrewdness
of the three witnesses. Mr. Sheldon knows nothing of them per-
sonally, and but little of their history. And to our mind, his view
of the case is very damaging to his judgment. When Mr. Sheldon
assumes that three such experienced and intelligent men as were O.
Cowdery, D. Whitmer, and M. Harris would give to the world a
certificate so definite in its details, and so highly important and
conseqential in its claims, and all based on the say-so of Joseph
Smith, he exhibits a sorry want of sense or fairness. And for them
to testify, "we also know that they [the plates] have been trans-
lated by the gift and power of God, for his voice hath declared it
unto us;" and also testify, "we have seen the engravings which are
upon the plates, and they have been shown unto us by the power of
God and not of man;" and further, "we declare with words of
soberness, that an angel of God came down from heaven, and he
brought and laid before our eyes, that we beheld and saw the plates,
and the engravings thereon;" and still further, "the voice of the
Lord commanded us that we should bear record of it;" and for
them to do all this upon Ihe mere word or representation of Joseph
to them — "being told all this by Joseph," as Mr. Sheldon puts it- —
is for them to do a most improbable and very foolish thing.

104 WITNESSES— THREE.

They testify that "the voice of the Lord" commanded them to
bear record of the witness that God gave them concerning the
Book of Mormon. They testify that "an angel of God came down
from heaven, and HE brought and laid before our eyes, that we
beheld and saw the plates, and the engravings thereon." They tes-
tify that the plates "have been translated by the gift and power of
God, for his voice hath declared it unto us." And yet Mr. Sheldon
has the hardihood to state that,

"These witnesses do not say that they saw the angel come down ; they
were doubtless told so by Joseph. Nor do they affirm that they heard the
voice of God ; it doubtless came through Joseph's revelation, commanding
them to testify. Thus they saio no angel, and heard no voice ; they simply
affirmed on the strength of Joseph's word. If they really had seen an ang-
el, they would have said so. If they had heard a voice from heaven, they
would have said so. Nor is it sure that they saw the plates, except by faith,
through Joseph "

In this Mr. Sheldon mistates and flatly contradicts the record we
have herein presented, also that same record as found in the testi-
mony of the three witnesses on a fly leaf in the Book of Mormon,
from which we quote. His blindness, or malice, is very great and
very condemnable. His statements are basely false, and he ought
to know it.

If they, personally ^ saw not the plates, and the engravings there-
on; and if they saw not "an angel of God" come down from
heaven; and if the angel of God did not bring the plates and lay
them before their eyes; and if they did not hear the voice of God
to themselves; and if the plates were not shown to them "by the
power of God and not of man," then they were vile and wilfull im-
postors, for they unequivocally affirm as much. The disgraceful
prevarications imputed to them by Mr. Sheldon have not the slight-
est foundation in fact, and they would have been heartily spurned
by those men of God and hurled back with scorn upon those who
might have suggested them.

O. Cowdery, who became an attorney of pronounced ability,
always bore an undeviating testimony to the Book of Mormon till
the cold waves of death swept him from the shores of time. And
he, after years of reflection and profound thought upon the matter,
never marred his testimony by such quibbles as are presented in
the criticisms of Mr. Sheldon.

Martin Harris, now passed within the vail, whose years reached
more than four score and ten, reaffirmed his testimony, time after
time since 1829, and would have scorned the thought of having it
explained after the manner of Mr. Sheldon.

David Whitmer, dying aged over eighty years, a man who com-

WITNESSES— THREE. 105

manded the respect and esteem of those who knew him, a man of
high intellectual attainments, as noticed in the former part of our
article, he, too, always unflinchingly and unqualifiedly maintained
his testimony concerning the Book of Mormon. He would have
despised the thought of his testimony being based upon such
grounds as are assumed by Mr. Sheldon.

Joseph, in his History of the Church, gives an account of the
manner in which the three witnesses obtained the evidences upon
which their special testimony is based. He says:

" Not many days after the above commandment [D. C. sec. 15] was given,
we four, viz., Martin Harris, David Whitmer, Oliver Cowdery, and myself,
agreed to retire into the woods, and try to obtain, by fervent and humble
prayer, the fulfillment of the promise given in the revelation — that they
should have a view of the plates, &c. We accordingly made choice of a
piece of woods convenient to Mr. Whitmer's house, to which we retired, and
having knelt down, we began to pray in much faith to Almighty God to be-
stow upon us a realization of these promises. According to previous arrange-
ments I commenced by vocal prayer to our heavenly Father, and was fol-
lowed by each of the rest in succession. We did not, however, obtain any
answer or manifestation of the divine favor in our behalf. We again ob-
served the same order of prayer, each calling on and praying fervently to
God in rotation, but with the same result as before. Upon this, our second
failure, Martin Harris proposed that he should withdraw himself from us,
believing, as he expres ed himself, that his presence was the cause of our not
obtaining what we wished for; he accordingly withdrew from us, and we
knelt down again, and had not been many minutes engaged in prayer, when
presently we beheld a light above us in the air, of exceeding brightness :
and behold, an angel stood before us ; in his hands he held the plates which
we had been praying for these to have a view of; he turned over the leaves
one by one, so th'at we could see them, and discover the engravings thereon
distinctly. He then addressed himself to David Whitmer, and said, 'David,
blessed is the Lord and he that keeps his commandments.' When, imme-
diately afterwards, we heard a voice from out of the bright light above us,
saying, 'These plates have been revealed by the power of God, and they
have been translated by the power of God. The translation of them which
you have seen is correct and I command you to bear record of what you now
see and hear.' I now left David and Oliver, and went in pursuit of Martin
Harris, whom I found at a considerable distance, fervently engaged in
prayer. He soon told me, however, that he had not yet prevailed with the
Lord, and earnestly requested me to join him in prayer, that he also might
realize the same blessings which we had just received. We accordingly
joined in prayer, and ultimately obtained our desires, for, before we had yet
finished, the same vision was o'pen to our view, at least it was again to me,
and I once more beheld and heard the same things, whilst at the same mo-
ment Martin Harris cried out, apparently in ecstacy of joy, "Tis enough;
mine eyes have beheld,' and jumping up, he shouted 'Hosannah,' blessing
God, and otherwise rejoiced exceedingly.

" Having thus, through the mercy of God, obtained these manifestations,
it now remained for these three individuals to fulfill the commandment
which they had received, viz, to bear record of these things; in order to ac-

106 WITNESSES— THREE.

complish which they drew up and described [subscribed] the following
document."

Here follows the testimony of the three witnesses as found on
the first leaves of the Book of Mormon. It will be observed that
"they" (the "three witnesses") "drew up and described [subscribed]
the following document," (their testimony).

MARTIN HARRIS.

To the question, "Did you, Martin Harris, go to England to
lecture against Mormonism?" — a question propounded by Sr. H.
B. Emerson, of New Richmond, Ohio, in 1870, Martin Harris re-
plied:

" I answer emphatically, No, I did not; no man ever heard me in any way
deny the Book of Mormon, the administration of the angel that showed me
the plates ; nor the organization of the Church of Jesus Christ of Latter Day
Saints under the ministration of Joseph Smith, Jr., the prophet, whom the
Lord raised up for that purpose in these latter days, that he might show
forth his power and glory. The Lord has shown me these things by his
Spirit, by the administration of holy angels, and confirmed the same with
signs following, step by step, as the work has progressed, for the space of
fifty-three years."— True Latter Day Saints Herald, Oct. 15, 1875. .

He further said:

" I do say that the angel did show to me the plates containing the Book of
Mormon. Further, the iranslation that I carried to Prof. Anthon was copied
from those plates. * * * I do firmly believe, and do know that Joseph
Smith was a prophet of God." — Herald, vol. 22, p. 630.

Before us is a letter just received, written by Elder Charles
Deny, who for many years was an active minister in the Church in
England and this letter contains important information as to the
attitude of Martin Harris toward the Book of Mormon when he
~was lecturing in England against the evils of Brighamism. It
reads:

" In the Herald of October 15, 1875, I find a communication from Martin
Harris, one of the three witnesses to the Book of Mormon, in which he de-
clares that he did not go to England to lecture against Mormonism. That
declaration is true ; but it may be interesting to know what he went there for.
Not having a Millennial 8ti.tr by me of that date, I can not tell exactly the
time, but think it was in 1846. My first wife, (then Anna Stokes), told me
that she saw him in Birmingham, in the Saints' meeting-house. He had
gone there from this land to oppose the pretensions of Brigham Young and
the Twelve, who were then laying the foundations for polygamy and Brig-
hamite rule. A young man of her acquaintance, in the presence of the as-
sembly, presented to him his testimony with his name in connection with
the other two witnesses names, and asked him if that was his name, and
Martin replied, 'It is.' 'Did you put your name to that testimony?' Martin

. -answered, 'I did ; and that Book of Mormon is the Book of God. I know

.more about that book than any man living.' "

WITNESSES— THREE. 107

It should be borne in mind that these three witnesses withdrew
from active fellowship in the Church as early as 1838, but not for
want of faith in the Book of Mormon or in the prophetic mission
of Joseph. Some, if not all of them, thought the church was
swerving from the right, and was tending to apostasy. And it is
probable that personal grievances and personal interests had much
to do with them in shaping their course toward the Church. But
amid all their trials and afflictions, and though separated from the
Church in their associations, and having many strong inducements
to abandon their faith in the Book of Mormon, they nevertheless
ever and to the last steadfastly maintained, with cheerful and earn-
est zeal, and with a loving hope in God, their marvelous and highly
important testimony. If they had remained in full and active fel-
lowship with the Church and in the ministry, it might have been
argued by opposers that all their interests and surrounding influ-
ences were of such a character as to forbid their turning from, or
retracting their testimony. But these reasons can not now be as-
signed for their steadfastness. There were many causes to prompt
them to deny the work, and many surroundings well calculated to
draw them away from the faith; but their love of God and his
truth, their sincerity of heart, their honesty of purpose, and their
exceeding great knowledge by the ministry of angels, by the gifts
of the Holy Spirit, by the voice of the Lord, and by the many
wonderful dealings of God within their observation and experience,
all united to render it morally impossible for them to recant and
turn away from their testimony.

Joseph, Oliver, Martin and David — their united testimony lives
to-day, though they have passed away to that God who gave them
being. They were competent and credible witnesses; and their
joint testimony is now in force. Men of intelligence, men of in-
tegrity, fearless and unflinching men, their testimony and their
memory will live and be honored, when their defamers and tra-
ducers will have gone down into oblivion, or are remembered only
with pity and with shame.

108

CHAPTER V.

SOUL OF MAN.

Mr. Sheldon next claims that Joseph Smith was a false prophet,
and the Book of Mormon untrue, because they teach that the
spirit or soul of man is 'a conscious being, a living, active entity,
and remains such after the death of man, (see also p. 95). He says:

"While the Bible represents death as reducing man to a state of uncon-
sciousness till the resurrection, the Book of Mormon affirms 'that there is a
space between death and the resurrection of the body, and a state of the soul
in happiness or in misery." — Alma, ch. 18."

Joseph Smith and the Book of Mormon do teach that the soul of
man survives the death of man, and that it exists in the intermedi-
ate state as an intelligent, active agent., possessing all the facul-
ties and powers peculiar to the intellectual, spiritual part of man
in this life. It is an exalted and cheering doctrine; one in har-
mony with the wisdom and love of God, while its opposite, the
soul-sleeping doctrine, is cheerless, degrading, repulsive, and utter-
ly dishonoring toward God and man.

The unconscious sloop, or mortality of the soul or spirit, is ut-
terly repugnant to the natural sense, the common sentiment, and
the universal and God-given instincts of the race. For proof of
this we consult the history, poetry, painting and sculpture of all
nations and ages, and they all teach us that man, everywhere, dur-
ing all past time believed the soul was a real, substantive being, and
was possessed of intense consciousness and activity when no longer
"in the flesh." The ruins of ancient Babylon and Nineveh and
Thebes and Memphis — with their pyramids, temples, tombs, and
monuments — open their stony lips and proclaim to us in their
glyphs and sculpturings, how prominent was this sentiment in
those times so near the tower of Babel and the flood. And when
we examine the antiquities of America, the same kind of evidence
meets us.

Dr. Clinton Locke says:

"Personal immortality is one of those ideas which are natural to the mind
of man, be he savage or be he sage."

All minds, from the gifted and cultured Plato to the rude savage
of the forest, have been thoroughly possessed with this elevating
and ennobling thought, a thought so important and effectual in re-
straining evil and inciting to that which is good — an incalculable
power in lifting up the race into better conditions of life and being.
We trace this spontaneous sentiment in man as readily as we can

SOUL OF MAN. 109

trace in the lower orders of creation the unreasoning, natural im-
pulses peculiar to them. The works of the honey bee, the spider,
the ant, the beaver, the swallow, and a thousand others of the lower
orders, teach us that the Creator has for wise and benevolent pur-
poses, endowed these creatures with instinctive knowledge, wisdom
and skill suited to their various wants and conditions. This instinct
is in some sense prophetic — revealing to the inner consciousness
facts and conditions not known by actual experience. Man and
the lower orders are to a degree alike in this respect.

A wise and loving God would never have implanted in man the
belief — instinctively — of a conscious existence after death unless
such a belief were proper, and unless such a state of existence were
real. He does not endow the lower orders of creation with in-
stincts, and then fail to provide them with those objects circum-
stances and conditions to which those instincts invariably point or
lead. And inasmuch as the race is universally possessed with this
sentiment, (except in cases of extreme barbarism, moral degradation,
perverted education), it is conclusive that the sentiment is a true
one, and that it is wisely ordained of God.

Our experiences in life are such as to prove that the soul or spirit
of man is a living entity, a being distinct from the physical body,
superior to the body, and not solely dependent upon it for its ex-
istence. The soul retains its p'erfect identity, activity, and its
force and capacity, though the body be wasted with disease, or de-
prived of many of its members.

Dr. Paine says that,

"The emaciated, consumptive patient, with only snatches of sleep, toils at
his intellectual labors, even after reduced to a slender diet of bread and
water, and with a vigor of Mind unsurpassed in days of health and refresh-
ing enjoyments," and that "the whole history of the malignant epidemic
cholera presents the mind as sparkling as ever in the midst of the ruins of
organic life, in which are included the drain as well as the almst pulseless
heart, and the expiring functions of every other organ, closely representing
the disembodied soul." — The Soul and Instinct, p. 115.

A late speaker of the House of Representatives, Michael Kerr,
retained great strength of intellect and force of spirit until the im-
mediate hours of death, though he had wasted, slowly away in his
physical being to a mere skeleton. Of the late Hon. Wm. G.
Brownlow, of Tennessee, it is said, "Latterly he was decrepit to
the verge of utter helplessness, but his mind and temper remained
unweakened." And the Hon. A. H. Stephens, who was dying for
twenty years, who became as thin as a ghost, and, physically, as
helpless as a child, when wheeled into the United States Court
Room in his invalid chair, in which he sat, electrified and aston-

110 SOUL OF MAN.

ished his hearers with a lengthy, "clear, strong and eloquent argu-
ment, without the aid of manuscript or brief, following all the in-
tricate windings of a "case with a hawk-like alertness that showed
his intense intellectual activity." All this and much more that
might be presented, shows both the superiority of the soul above
the body, and the fact of the soul being a separate entity and inde-
pendent of the body in its faculties and powers, as also does this
text:

"Thou our outward man perish, yet the inward man is renewed day by
day."— 2 Cor. 4: 16.

"For when the body oft expiring lies,
Its limbs quite senseless, and half closed its eyes,
The mind new force and eloquence acquires,
And with prophetic voice the dying lips inspires."

Man is, in some sense, an animal machine. The soul is that
which thinks, perceives, reasons, imagines, wills, hates, loves, re-
joices and sorrows, hopes and worships— and all this while resid-
ing within, and having intelligent control of the body. The soul
sustains a similar relation to the body that the intelligent engineer
does to his engine. As the engineer, to control his engine, must
be in contact with it, so the soul, to control the body, must dwell
within it. As the engine represents the body, so the steam repre-
sents the blood, and the intelligent engineer the soul. As the en-
gineer may live and have active being after his engine is wrecked
and destroyed, so the soul of man may live when free from the
body — when "dust returns to dust as it was before, and the spirit
returns to God who gave it."

Intelligence and volition are not the inherent properties of inert
matter; but they are of the soul, and this demonstrates that the
soul is above and superior to matter. Mind controls matter, and
is capable of self-action and self-determination. The brain is the
seat of the mind, but it is not the mind itself as some would claim.
It is simply the organ of the mind, the instrument through which
the mind operates and manifests itself. The brain, in its mental
operations, acts only as it is acted upon by the intelligent souL
The brain is the soul's chief instrument, the body with all its
parts rendering subordinate service.

" In his lecture on 'Does Death End All ?' in Boston, recently, Joseph
Cook used this illustration of the immortality of the soul: 'As, therefore,
from the structure of the eye we may infer the existence of a wholly exter-
nal agent, light; or from that of the ear, the existence of a wholly external
agent, sound ; so from the absolute inertness of the cerebral structure in itself,
we must attribute its activities to an agent as external to it as sound is to the
ear or light to the eye. That agent is "invisible to the external vision, and

SOUL— GOD. Ill

intangible to the external touch. It is positively known to consciousness,
or the internal vision and touch. That agent is the soul. As the dissolution
of the eye does not destroy the light, the external agent which acts upon it,
and as the dissolution of the ear does not destroy the pulsation of the airr
the external agent which acts upon it, so the dissolution of the brain does
not destroy the soul, the external agent which sets it in motion.' "

We prove the existence of the soul by the ideas it originates,
and the work it performs. We see its work in language, inven-
tion, mechanic arts, music, poetry, painting, and in many other
ways. While the body attains perfection in about from twenty to
twenty-five years, or earlier, the intelligent soul continues to im-
prove, and enlarge its capabilities and powers, till seventy, eighty,
or more years pass away, and this, too, while the body is wasting,
and failing in its natual powers.

The human mind, or soul, is evidently constituted after the pat-
tern of the Divine mind, or soul. The Infinite Mind, which de-
signed, originated, and constructed the universe in all its parts, has
its counterpart (in its constitution, though not in greatness and
excellence) in the mind of man which designs, originates and achieves
the wonderful works of art seen in the world's history. Inasmuch
as the works of God proclaim His personal being as a spirit, so the
works of man prove that the spirit or soul of man is a personal
being. And if the works of God prove the immortality of the
mind of God, why shall not the intellectual works of man prove
the immortality of the mind of man? Does not the spirit, the in-
tellectual part of man, exist on the same plan with that of the
"Father of spirits?" Who dare say it does not? That the spirit
or soul of man is a real being, a separate entity, a self-acting agent
when in the body of flesh or out of it is, we think, just as reason-
able, and demonstrable, as that the "Father of spirits" is a separ-
ate entity, a self-acting Being.

Lest some should think us irreverent in comparing the soul of
man with the Divine Soul, we will give them our scriptural
grounds for doing so:

" Your new moons and your appointed feasts my soul hateth." — Isa. 1 : 14
"Behold mine elect in whom my soul delighteth." — Isa. 42: 1.
"Be thou instructed, O Jerusalem, lest my soul depart from thee." —
Jer. 6 : 8.

Thus far of God. Of man God says:
" Love the Lord your God with all your soul." — Deut. 11 : 13.
" Come unto me, and hear, and your soul shall live." — Isa. 55 : 3.

As relates to both God and man, the term refers, we see to the-
intelligent, conscious nature.

112 SPIRIT OF MAN.

The immortality of the soul may be clearly inferred in its desires
for immortality; its hopes of immortality; its instinctive convic-
tions of immortality; its adaptability for immortality, and, finally,
in its essential likeness to God.

Paul teaches that God is "the Father of spirits" — our spirits,
(Heb. 12:9), and that "we are the offspring of God." — Acts 17: 29.

Who has traced the development of the intelligent soul from the
cradle to the grave, that has seen it battle with the ills and the ob-
stacles of life until it has won triumphant victories throughout the
realms of mind and matter, in every department of life, and, finally,
in its explorations, planted its conquering standards upon the starry
plains of infinitude — who that has seen this can believe in the
mortality of the soul, or that it sleeps in unconsciousness when man
dies! Such a belief degrades man, and dishonors God his Maker.

As such doctrine is irrational, and unphilosophical, so it is un-
scriptural and utterly contrary to the belief of the chosen people of
God — first the Jews and after them the early Christians. In the
Old Testament, the spirit or soul of man is spoken of, and usually
treated as something distinct and separate from the body of man.
A few instances shall suffice:

"And it came to pass, as her soul was in departing, (for she died), that she
called his name Ben-oni." — Gen. 35: 18.

Dr. Clark renders the Hebrew text thus: "In the going away of
her soul." In either case the soul did not die, or sleep, nor cease to
exist with the body. The conscious activity of the soul is here
plainly taught, in its "departing" — "going away."

Elijah prayed: —

"O Lord my God, I pray thee, let this child's soul come into him again.
And the Lord heard the voice of Elijah ; and the soul of the child came into
Mm again, and he revived." — 1 Kings 17 : 21, 22.

In this case, the child's soul "departed" away, and at the prayer
of the man of God it returned and "came into him." The soul is
here spoken of as existing for a time, at least, out of the body; and
then, the same soul returning "into him." Now, if the soul could
exist outside of the body from the time of the child's death till
it was restored, why not exist for a longer time? Aye, forever?
Again:

"Behold, all souls are mine; as the soul of the father, so also the soul of
the son is mine ; the soul that sinneth it shall die."— Ezek. 18 : 4.

Here we see the father and the son — living men — are each pos-
sessed of a soul, and that soul an intelligent, responsible agent —
capable of sinning, and of becoming dead in sin — "in trespasses
and sins."

SPIRITS. 113

The inherent nature of a spirit is life, activity, intelligence. The
word spirit is often used to signify the same as soul. This should
be noticed briefly:

" And Moses spake unto the Lord, saying, Let the Lord, the God of the
spirits of all flesh, set a man over the congregation." — Num. 27: 15, 16.

Here the dual, or compound nature of man — flesh and spirit — is
clearly seen. The term spirit, or its equivalent, in ancient times
signified primarily, and generally, a real substance, though highly
refined or sublimated, and not merely disposition, energy, breath,
or ardor. Locke, the author of a treatise On the Human Under-
standing, explains it thus:

" Spirit is a substance in which thinking, knowing, doubting and a power
of moving, do subsist."

And it is clearly of individual, substantive spirits, that Moses
speaks in the foregoing text. And the same may be said of the
following:

"But there is a spirit in man, and the inspiration of the Almighty giveth
them understanding." — Job 32 : 8.

So of this:

" The Spirit itself beareth witness with our spirit, that we are the children
of God."— Rom. 8: 16.

While the first "Spirit" is undoubtedly the Holy Ghost, the sec-
ond— "our spirit" — is as evidently the intelligent part of man —
the soul. Again:

" For what man knoweth the things of a man, save the spirit of man which
is in him?"— I Cor. 2: 11.

Here "the spirit of man," is his intelligent part. And what is
true of these texts is true of hundreds more. We have now learned
from the Scriptures what part of man is conscious and therefore
responsible. And we shall pursue our further investigation from
this standpoint.

We are now prepared to understand the inspired writer when he
describes the death of man:

" Then shall the dust return to the earth as it was, and the spirit shall re-
turn unto God who gave it." — Eccl. 12 : 7.

So also of the following texts:

" Verily, verily, I say unto you, except a corn of wheat fall into the ground
and die, it abideth alone; but if it die, it bringeth forth much fruit." —
John 12: 24.

As in the death of the seed the living, active part is separated

8

114 INTEEMEDIATE STATE.

from the mere body that contained it, and then passes with special
activity into other living intermediate conditions before reaching
the same kind of a body that it leaves; so also it is with the con-
scious, spiritual part of man. Death is the separating of the vital,
active part from the inert. In this view of the matter the words
of the proto-martyr Stephen are full of solemn, cheering signifi-
cance, and are easily understood.

" And they stoned Stephen, [he] calling upon God, an d saying, Lord Jesus,
receive my spirit." — Acts 7 : 59.

Now Stephen knew where Jesus was — that he was at the right
hand of God in heaven — arid he evidently knew his spirit would
survive his death, be separated from his body, and that by
God's grace it would go into the presence of Jesus. Hence he
prayed in the manner quoted.

While Jesus told the wicked Jews, "Ye shall die in your sins;
whither I go, ye can not come" (John 8: 21); yet he said to his
disciples, "Where I am, there shall also my servant be," (John 12:
26.) And to Peter:

"Whither I go thou canst not follow me now; but thou shalt follow me
afterward."— John 13: 36.

And for all his disciples he prayed:

" Father, I will that they also, whom thou hast given me, be with me
where I am ; that they may behold my glory, which thou hast given me." —
John 17: 24.

This hope of being with Jesus, in the presence of God, at death,
is sublime, and very, very comforting. Such it was to Paul the
Apostle; and such it was to all the intelligent early Christians.
A few passages in Paul's writings may suffice for the present:

" For me to live is [to serve] Christ, and to die is gain. But if I live in
the flesh this [service of Christ] is the fruit of my labor; yet what I shall
choose I wot [know] not. For I am in a straight betwixt two, [desires],
having a desire to depart [from the flesh], and to be with Christ; which is
far better. Nevertheless to abide in the flesh is more needful for you," — Phil.

The sense of this passage is so manifest that no lengthy expla-
nation is needed. The question with Paul was, as to whether it
were better, all things considered, for him to "abide in the flesh"
for the good of the church, or to die, depart from the flesh, and be
with Christ, which, for him, personally, would be "gain" — andy
"far better." This sense of the text harmonizes beautifully with
what he afterwards, on the eve of his martyrdom, wrote to Timo-
thy:

SPIRITS IN PRISON. 115

" For I am now ready to be offered, and the time of my departure is at
hand."— 2 Tim. 4: 6.

So also it does with 2 Cor. 5: 6, 8.

"Therefore we are always confident, knowing that, whilst we are at home
in the body, we are absent from the Lord. * * * We are confident, I say, and
willing rather to be absent from the body, and to be present with the Lord."

No amount of skilfull perversion can make these texts sustain
the mortality or sleep of the soul at death, when that term is ap-
plied to the spirit or sentient part of man. A living man is often
called a soul, but a dead man never. Hence the term always re-
lates to a living being .

Peter, too, taught the entity, and consciousness of man's spirit
after death. He says:

"Yea, I think it meet, as long as I am in this tabernacle, [fleshly body], to
stir you up by putting you in remembrance ; knowing that shortly I must
put 'off this my tabernacle, [body], even as our Lord Jesus Christ hath
shewed me."— 2 Pet. 1 : 13, 14.

The evident sense of this is, that Peter, in his intellectual, spritual
nature — the soul — lived in his fleshly body as in a "tabernacle" or
house; and that his intelligent soul would "put off" the fleshly "ta-
bernacle" in death, as Jesus had shewed him, (John 21 : 18, 19). To
say that he would put it "off" from his breath, or from his natural
life — the blood — is absurd; and to say that his soul or spirit would
remain in him asleep, at death, is to flatly contradict the text.
When persons put "off" their clothing, they are the same persons
they were when they had their clothing on. So with Peter, his
"tabernacle" was his mortal clothing; this he could "put off" from
his soul, and did put off at his death.

SPIRITS IN PRISON.

In another place Peter teaches the entity of the spirits of the
dead, and their consciousness, when he says:

"For Christ also hath once suffered for sins, the just for the unjust, that he
might bring us to God, being put to death in the flesh, [his flesh], but quick-
ened [resurrected] by the spirit, [Holy Spirit] : by which [Spirit], also he
went and preached unto the spirits in prison: which [spirits] sometime
were disobedient, when once the long suffering of God waited in the days of
Noah, while the ark was a preparing." — 1 Pet. 3 : 18, 20.

That these were the spirits of the dead, and that Christ preached
to them in their disembodied state, is made clear from what
follows:

" Who shall give account to him that is ready to judge the quick [living]
and dead. For, for this cause [the coming judgment] was the gospel preach-
ed also to them that are dead, that they might be judged according to [the

116 HADES.

same as] men in the flesh, but live according to God [according to God's laws]
in the spir^'— I Pet. 4: 5, 6.

Prof. Taylor Lewis says of this:

" We are taught that there was a work of Christ in Hades. He descended
into Hades; he makes proclamation 'ekeruxen' in Hades to those who are
there 'in ward.' " — tlailey, Discrepancies of the Bible, p. 192.

And Alford says:

" I understand these words to say that our Lord, in his disembodied state,
did go to the place of detention of departed spirits, and did there announce
his work of redemption, preach salvation in fact to the disembodied spirits
of those who refused to obey the voice of God when the judgment of the
flood was hanging over them." — Ibid.

Prof. Hindekoper says that:

" In the second and third centures, every branch and division of the Christian
Church, KO far as their records enable us to judge, believed that Christ
preached to the departed." — Ibid.

For further information in respect to the spirits of the wicked
dead being "in prison," we refer the reader to Isaiah 24: 21-23;
Zech. 9: 11; Ezek. 32: 18, 21, 23, 27, 31, 32. In harmony with
these texts is the saying of the Psalmist, "The wicked shall be
turned into hell, and all the nations that forget God." — 9: 17. It
will not do to say that hell is simply the grave, as some do; for
that would rob the passage of its significance, Being "turned into
hell," is threatened as a terrible punishment; but decent burial in
the grave is, by the righteous, esteemed a blessing. That the souls
of the wicked, at death, go to "hell" or the "prison," is clearly
taught by the Savior:

"But I will forewarn you whom ye shall fear: Fear him, which after he
hath killed, hath power to cast into hell; yea, I say unto you, fear him."—
Luke 12 : 5.

Again:

" And it came to pass that the beggar died, and was carried by the angels
into Abraham's bosom [presence, society] : the rich man also died, and was
buried ; and in hell he lifted up his eyes, being in torments, and seeth Abra-
ham, afar off, and Lazarus in his bosom" — Luke 16 : 22, 23.

In this the entity of the spirit, and its active, and intense con-
sciousness after its separation from the body, is made as plain as
language can make it,

To illustrate and further confirm the grounds we have taken, we
appeal to history. Josephus relates of Moses, that in his last ad-
dress to his people he said:

" When souls are about to leave the body, they speak with the sincerest free-
dom."—Ant. B. 4, ch. 8.

It may be well to here remark that Josephus often quotes, from

ABRAHAM'S BOSOM. 1 1 7

Moses and the prophets, such passages as we have not in the Bible.
In his discourse concerning Hades — the state of the dead — he says
that the souls of the just dwell in a peaceful, delightful region,
where "the countenance of the fathers, and of the just, which they
see, always smiles upon them, while they wait for that rest and
eternal new life in heaven which is to succeed this region. This
place we call The Bosom of Abraham." This makes it plain that
the Jews believed in the conscious condition of the spirit after
death; and it enables us to see why Jesus used the term "Abraham's
bosom." The people to whom he was speaking were familiar with
that term, they knew its meaning, hence it was suitable in describ-
ing the condition of righteous Lazarus and the righteous dead.

The Christians of the first three centuries believed the doctrine
we advocate. St. Clement, in his first epistle to the Corinthians,
says :

"Peter, by unjust envy, underwent, not one or two, but many sufferings;
till at last, being martyred, he went to the place of glory that was 'due to him.
For the s ime cause did Paul in like manner receive the reward of his pa-
tience. Seven times he was in bonds; he was whipped, was stoned; he
preached both in the east and in the west, leaving behind him the glorious
report of his faith; and so having taught the whole world righteousness,
and for that end traveled even to the utmost bounds of the west, he at last
suffered martyrdom, by the command of the governors, and departed out of
the world, and went unto his holy place" — Apostolic Fathers, Wake's Trans p. 60.

Comment here is needless.

Of the martyrdom of St. Ignatius, who, it is claimed, succeeded
the Apostle Peter at Antioch, it is said in an epistle from the
Church at Smyrna, where he suffered:

" Wherefore, with much readiness and joy, he left Antioch and came to>
Selucia ; from thence he was to sail. And after a great deal of toil, being
come to Smyrna, he left the ship with great gladness and hastened to see
the holy Polycarp, his fellow scholar, who was bishop there ; for they had
both of them been formerly the disciples of St. John. Being brought to
him, and communicating to him some spiritual gifts, and glorying in his-
bonds, he entreated, first of all, the whole Church, (for the churches and
cities of Asia attended this holy man by their bishops, and priests, and
deacons, all hastening to him, if by any means they might receive some part
of his spiritual gift), but more particularly Polycarp, to contend with God in
his behalf, that being suddenly taken by the beasts from the world, he might
appear before the face of Christ."— Apostolic Fathers, p. 179.

And now in regard to the martyrdom of Polycarp (the one allud-
ed to, historians assert, in Rev. 2: 10), and others with him:

" Wherefore being supported by the grace of Christ, they despised all the
torments of the world ; by the suffering of an hour redeeming themselves
from everlasting punishment. For this cause, even the fire of their cruel and
barbarous executioners seemed cold to them, whilst they hopod thereby to
escape that fire which is eternal, and shall never be extinguished, and 'be-

118 SOUL-SLEEPERS.

held, with the eyes of faith, those good things which are reserved for them
that endure to the end, 'which neither ear has heard, nor eye seen, nor have
they entered into the heart of man.' But to them they were now revealed
by the Lord ; as being no longer men, but already become angels." — p. 193.

Eusebius, in giving an account of the martyrdom of Lucius, re-
presents him as saying to his judge:

" I thank thee, for now I am liberated from wicked masters, and am going
to the good Father and King, even God." — Eusebius' Ecclesiastical History^
ch. 17.

Dionysius, Bishop of Alexandria, in the third century, says of
the Christian martyrs:

" But these same martyrs, who are now sitting with Christ, and are the
sharers in his kingdom," etc., etc. — Vide ch. 42.

Space would fail to give all the testimonies of the early fath-
ers which sustain the Bible doctrine of the conscious condition of
the spirits of the dead. But we must not dismiss Eusebius until
we present his testimony concerning the "soul-sleeping" heretics of
those early days. He says, ch. 37.

" But about this time [A.D. 244], also, other men sprung up in Arabia as
the propagators of false opinions. They asserted that the human soul, as long
as the present state of the world existed, perished at death and died with the
body, but that it would be raised again with the body at the time of the re-
surrection."

This is, identically, the theory of Mr. Sheldon and his fellows.
Through the means of a large council, headed by Origen, these
heretics were prevailed upon to abandon their "false opinions."

We must not omit to quote the testimony of another one from
among the "cloud of witnesses" furnished us by the primitive
Christians. Tertullian, that learned advocate and unflinching de-
fender of the faith of the early Christians, in his book, De Anima^
says:

" We had a right, after what was said by St. John, to expect prophesyings ;
and we not only acknowledge these spiritual gifts, but we are permitted to
enjoy the gifts of a prophetess. There is a sister amongst us who possesses
the faculty of revelation. jShe commonly, during our religious services on
the Sabbath, falls into a crisis or trance. She has then intercourse with the
angels, sees sometimes the Lord himself; sees and hears divine mysteries,
and discovers the hearts of some persons ; and administers medicine to such
as desire it; and when the Scriptures are read, or psalms are being sung, or
prayers are being offered up, subjects from thence are ministered to
her vision. We were speaking of the soul once when our sister wras in the
spirit — I do not recollect exactly what. After the service she allowed the
rest of the people to go away, as she always did on such occasions, and then
communicated to us what she had seen in her ecstacy, which was then more
closely inquired into and tested. She informed us that she had seen a soul
in a bodily shape; that it appeared to be a spirit ; but not empty and form-

SPIRIT ENTITY. 119

less and wanting a living constitution ; but that its form appeared so sub-
stantial that you might touch or hold it. It was tender, [delicate], shining,
of the color of the air, but in everything resembling the human form" — Hist.
Supernatural, vol 1, p. 443.

Tertullian, and also Ireneus, flourished in the second century;
the latter being "a disciple of Polycarp." Their testimony is con-
clusive that the early Christians believed that man's spirit was
actively conscious after death; also that the spirit had real sub-
stance, and was in the general form of the body of man. When
we consider that air, light, electricity, magnetism, etc., are real
substances, and yet some of them impalpable, and others imper-
ceptible to the natural sight, we may not doubt that spirits have
substantial existence though they be not apparent always to our
natural vision.

Doubtless all the enlightened primitive Christians believed as
did Tertullian, Ireneus, Polycarp, Lucius, St. Ignatius, and other
faithful ones of their times, that the soul of man possessed con-
sciousness after departing from the body, and that it was in the
form of the human body; for we find that the disciples mistook
Jesus in the obscurity of night for a spirit:

" And about the fourth watch of the night he cometh unto them, walking
upon the sea, and would have passed them. But when they saw him walk-
in upon the sea, they supposed it had been a spirit, [spectre] and cried out."
—Mark 6: 48, 49.

Again, when Jesus was resurrected from the dead he appeared,
unannounced, to his disciples who were assembled in an upper
room that was evidently but very dimly lighted, and —

"They were terrified and affrighted, antl supposed that they had seen a
spirit, [spectre]."— Luke 24: 37.

This took place after they had been under the teaching of Jesus
for at least three years and a half; and it can not be claimed that
the disciples were ignorant and superstitious in respect to the ex-
istence and form of spirits, for those were topics about which the
Pharisees and Sadducees were at direct issue, and were likely often
discussed, and about which the disciples could but feel deep inter-
est as they were so intimately related to their mission — preaching
the gospel of salvation to all men. They believed in the fact of
spirits, and that they existed in the form of man, otherwise they
would not have taken the living Jesus to be a spirit. Jesus then
instructed them somewhat in regard to spirits when he said:

•" A spirit hath not flesh and bones as ye see me have." — .v 39.
The fact of spirits existing, and in the human form, is here ad-

120 SPIRIT, CONSCIOUS.

mitted by Jesus; but they did not possess, he said, a body, or
"tabernacle," of flesh and bones.

We can not better close this part of our subject than by con-
sidering a portion of the revelation of St. John. When on the Isle
of Patmos, he was shown a series of remarkable events touching
the interests of the church, and among them the overthrow of
"Babylon the Great, the Mother of Harlots and Abominations of
the Earth." Prior to her complete destruction, and before the re-
surrection of the righteous dead, the following occurs:

"Rejoice over her, thou heaven, and ye holy apostles and prophets: for
God hath avenged you on her. And a mighty angel took up a stone like a
great mill-stone, and cast it into the sea, saying, Thus with violence shall
that great city Babylon be thrown down, and shall be found no more at all."
—Rev. 18 : 21, 22.

Here we see that "heaven," and "holy apostles and prophets'*
were called upon to "rejoice over her;" and in the opening verses
of the next chapter we get their response:

"And after these things I heard a great voice of much people in heaven, say-
ing, Alleluia: Salvation, and glory, and honor, and power, unto the Lord
our God: for true and righteous are his judgments; for he hath judged the
great whore, which did corrupt the earth witn her fornication, and hath
avenged the blood of his servants at her hand." — 19: 1, 2.

To this may be added Rev. 5: 6-10 and 7: 9, 10. But the follow-
ing is conclusive:

" And when he had opened the fifth seal, I saw under the altar the souls
of them that were slain for the word of God, and for the testimony which
they held: and they cried with a loud voice, saying, How long, 0 Lord, holy
and true, dost thou not judge and avenge our blood on them that dwell on
the earth? And white robes were given unto every one of them: and it
was said unto them, that they should rest yet for a little season, until their
fellow servants also and their brethren, that should be killed as they were,
should be fulfilled."— Rev. 6: 9-11.

Now, from what we have seen in the instinctive sentiment of the
race, in the experiences of life, in the teachings of philosophy, in
the revelations of the Old Testament and the New, as also in the
testimonies of the Jewish historian and the early Christians and
martyrs, we are by these evidences, great in amount and unim-
peachable in character, fully warranted in concluding that the soul
of man, after it leaves the body, is intensely and actively conscious
and capable; and that the doctrine of the death of the soul with
the body, or the sleep of the soul with the body at death, is a hurt-
ful and contemptible heresy.

Mr. Sheldon, to establish his soul-sleeping theory, distorts and
perverts the Scriptures in a manner that clearly evinces the badness
of his case. We will give a few instances:

SPIRIT CONDITIONS. 121

"The living know that they must die ; but the dead know not anything."

This, clearly, has no reference to the spirit, or the soul of man,
but to the man, composed of body and soul. The man proper be-
ing dead — his body gone to the grave, and his spirit to God — being
disorganized, could not know anything. We might as well expect
life and activity in a grain of wheat that has fallen in the ground
and died. The life that was once in such a grain is now separated
from it, and passed into other conditions; therefore that particular
grain is dead, and lifeless, but the life that was once in it is still in
existence and active.

"David," says Mr. Sheldon, "affirms of the dying man: 'In that
very day his thoughts perish.' "

Very good; a man's thoughts may perish in many ways, and yet
he retain his power to think. But this quotation should be under-
stood as relating to a living man who dies — that man as a com-
pound being, body and spirit, no longer thinks, or acts, and for the
best of reasons, because death has separated his spirit from his
body. But the text does not intimate but that the soul of that
man may think and act. Again he quotes:

" The dead praise not the Lord, neither any that go down into silence." —
Ps. 115: 17.

This clearly relates to the dead body, that which goes down to
the dust, and not to "the spirit of man that goeth upward." — Eccl.
3: 21. Again:

"In death there is no remembrance of thee." — Ps. 6: 5.

If Mr. Sheldon had given the context it would have explained
at once the meaning of what he did quote. I will give it: — "In
the grave who shall give thee thanks." This completes the verse,
and the sentence, and enables us to better understand the text.
This text relates to the body, and not to the soul, evidently.

Mr. Sheldon next quotes the words of Job 14: 21.

"His [the dead man's] sons come to honor, and he knoweth it not; and
they are brought low< and he perceiveth it not of them."

This, like the first texts considered, can not be made to relate to
the spirit of man which goes to God at death, but it was doubtless
intended to apply to that part of man which goes to the grave.
And as for Job, his teachings between the beginning of his afflic-
tions and their close, as also those of the "three miserable com-
forters" whose words are so often quoted by Mr. Sheldon and his
co-religionists, we do not accept them in the discussion of doctrine.
Those teachings may contain some truths, but as a whole they are
not authoritative. Elihu, who was sent of God to Job, says of

122 SPIRIT— SHEOL.

him, (34: 35), "Job hath spoken without knowledge and his words
^re without wisdom," and "he [Job] multiplieth words without
knowledge," (35: 16). And the Lord says of Job, "Who is this
that darkeneth counsel by words without knowledge." (38: 2).
Mr. Sheldon next quotes:

" And the sea gave up the dead which were in it ; and hell [hades — the
state of the dead] delivered up the dead which were in them ; and they were
judged every man according to their works." — Rev. 20: 13.

But where is "death," Mr. Sheldon! You have left that out.
We do not say you did it intentionally; yet the passage as you quote
it is much better suited to your theory and looks suspicious. John
says, "death and hell delivered up the dead which were in them"
Here is a delivery of the dead from two places. Plato, the learned
Greek, tells us that hell — hades — is "the world of spirits," (Plato,
by Pond, p. 125). As Hades is a Greek word, the profound Plato
has no doubt given us its true signification.

William Smith in his Diet. Bible, says:

"The word sheol [Hebrew] is never used of the grave proper, or place of
burial of the body. It is always the abode of spirits, LIKE THE GREEK HADES."
— Note on Hell.

This being true, when "hell delivers up the dead which were in"
it, it delivers up its "spirits." And this makes it conclusive that
"death" here means the grave or other repositories of the bodies
of the dead. This renders the text plain to the comprehension.

This second (and last resurrection) is clearly that of "the unjust;"
for this is after the "thousand years," (vs. 3, 5, 7), while that of the
righteous takes place at the beginning of "the thousand years."
(vs. 4, 5). So that the spirits, that hell then delivers up, are the
spirits of the wicked dead, "and they were judged every man ac-
cording to their works" It is noteworthy that this judgment does
not take place till after "the thousand years were finished," (verse
5), and until after Satan, "loosed out of his prison," (verse 7),
'"shall go out to deceive the nations," and shall have "compassed
the camp of the Saints about, and the beloved city," (verses 8, 9),
and until he and his are destroyed. — verse 10. It is after these
events that "death and hell" deliver up their dead and they are
judged.

Mr. Sheldon asserts that —

"Peter, an eye witness of the scene, [Matt. 17: 1-13], did not think that
Moses spirit was there, [on the mount with Christ], but Moses himself, else
he would not have proposed to build a tabernacle for Moses, for he was not
foolish enough to talk of building a tabernacle for a spectre."

The disciples, we have before seen, thought the resurrected Jesus

ELI AS. 123

was "a spirit," and it was possible for Peter to have mistaken the
spirit of Moses, for Moses in the flesh. Yet we do not believe he
was deceived at all, but knew that the spirit of Moses was present.
Peter had more experience in spiritual things than Mr. Sheldon,
and held entirely different views in respect to the existence, form,
power, and ministrations of spirits. The dead body of Lazarus
was called Lazarus, and such usage was and is common; and why
not the spirit of Moses be recognized as Moses and called Moses?
Surely, the intellectual man is more worthy to retain the name than
the dead body; yet either may do so.

Now Moses' spirit did, evidently, appear with Elias' (or John
the Baptist's) spirit, on the mount, and minister to Jesus. That
this "Elias" was John the Baptist is seen by reading the tenth to
the thirteenth verses, inclusive, of Matthew seventeenth chapter.
After they had seen the vision,

" His disciples asked him, saying, Why then say the scribes that Elias
must first come? And Jesus answered and said unto them, Elias truly shall
first come and restore all things. But I say unto you, That Elias is come al-
ready, and they knew him not, but have done unto him whatsoever they listed,
[had beheaded him]. Likewise shall also the Son of Man suffer of them.
Then the disciples understood that he spake unto them of John the Baptist.

This forever settles the matter, that the Elias who appeared with
Moses on the mount to Christ and his three disciples, was none
other than John the Baptist, who had been beheaded but a few
months before. It was fitting, upon this august occasion, that the
two priesthoods, Melchizedek and Aaronic, should be represented
by Moses and John the Baptist. Moses had been dead for near
1500 years, and John the Baptist for but a few months; the resur-
rection had not yet occurred, therefore it was the spirits of these
servants of God who now appear in light and glory and minister.
Here were "spirits of just men made perfect," of whom Paul speaks,
Heb. 12: 23.

But Mr. Sheldon says this was "a vision." If he intends by this
to say that it was not real, but merely a trance, then he clearly
perverts the sense of the text. Peter declares of this occurrence:

"We have not followed cunningly devised fables when we made known
Tin to you the power and coming of our Lord Jesus Christ, but were eye-
witnesses of his majesty. For he received from God the Father honor and
glory ; when there came such a voice to him from the excellent glory, This
is my beloved Son, in whom I am well pleased. And this voice which came
from heaven we heard, when we were with him in the holy mount." — 2 Pet.
1:16-18.

It was a vision, it is true; and the first and most obvious mean-

124 JOHN BAPTIST.

ing of that word is actual, literal sight. In this vision the disciples
saw three persons :

"And, behold, there talked with him two men, which were Moses and Elias
[John the Baptist] ; who appeared in glory, and spake of his decease which
he should accomplish at Jerusalem." — Luke 9: 30, 31.

They saw Jesus literally, for Jesus was there personally > but not
more so, evidently, than was Moses and Elias. Now, if John the
Baptist and Moses, in their spirit state, could minister on the mount
eighteen hundred years ago, why not other servants of God, in
their spirit state, minister to and for Joseph and Oliver in this
age? Clearly they could; but like Moses and Elias they could
only appear "in glory," which they did do. It is not at all strange
that the spirits of the just should, on very extraordinary occasions,,
appear "in glory" and minister to men in the flesh, especially
when we remember that they are members of "the family" of God
"in heaven and earth," (Eph. 3: 15). Paul teaches that the saints,,
by virtue of being children of God, (of "the family in heaven and
earth"), are brought into fellowship with all that pertains to that
"family." For he says:

" Ye are come unto Mount Sion, and unto the city of the living God, the
heavenly Jerusalem, and unto an innumerable company of angels, to the
general assembly and church of the first-born, which are written in heaven,
and to God the judge of all, and to the SPIRITS of just men made perfect." —
Heb. 12 : 22, 23.

John Baptist "was &just man and a holy" (Mark 6: 20). Jesus
commanded his saints to \>& perfect , (Matt. 5: 48); and the means
for making ju*t men perfect is made clear in 2 Tim. 3:17, Eph. 4:
13, Matt. 19: 21, Col. 1: 27, 28, etc., etc. Just men are made per-
fect by gospel means.

The physical body is the mortal part of man; the spirit — soul —
is the intellectual life, the active "inner man." The latter never
dies in the sense of ceasing to exist, but the body does. Salvation
through Christ, by the resurrection, secures immortality to the
body; hence Paul says:

"This corruptible [body] mustputonincorruption, and this mortal [body}
must put on immortality." — 1 Cor. 15: 53.

Thus making man, the compound being as a whole immortal.
The natural man and the physical body, is in a mortal and corrupt-
ible condition; but in the resurrection, the body, the man as a
whole, will put on the eternal condition, becoming immortal and
incorruptible.

Our soul-sleeping opponents often quote 1 Tim. 6: 15, 16, to

WHO ONLY HATH IMMORTALITY. 125

prove that the spirit of man is not immortal before or after the
physical death — dissolution of man. It reads:

"Which in his times he [Christ Jesus] shall shew, who is the blessed and
only Potentate, the King of kings, and Lord of lords; who only hath immor-
tality, dwelling in the light which no man can approach unto; whom no
man hath seen nor can see."

If this translation were correct, which it evidently is not, it
ivould simply prove that Christ, "only," had immortality to bestow
upon others — that he "only," as the resurrected Christ, could give
immortality to others. For, to say that He "only" possessed im-
mortality, would be to deny the same to his Father, the angels, the
seraphim, the cherubim, and those saints resurrected with Christ,
mentioned in Matthew 27: 52, 53. This construction, (forced by
the soul-sleeper), does violence to the plain teachings of the Scrip-
tures by making Christ, "only," the possessor of immortality, both
in spirit and in body. It is not a fact of Scripture, properly in-
terpreted, that the Lord Jesus "only hath immortality" in the
sense claimed by the soul-sleepers; and it is not scripturally true
that "no man can approach unto" "the light" in which Christ
dwells, in the sense which soul-sleepers teach; neither is it true
that "no man hath seen nor can see" Christ Jesus, — all of which
the text teaches as interpreted and applied by soul-sleepers. The
text in its corrected form, found in the Inspired Translation, reads:

" Which in his times he [Christ] shall show, who is the blessed and only
Potentate, the King of kings, and Lord of lords, to whom be honor and
power everlasting; whom no man hath seen, nor can see, unto whom no
man can approach, only he who hath the light and the hope of immortality
dwelling in him."

This translation harmonizes the text with the other Scriptures
on the points involved, and is in perfect keeping with the general
tenor of the Bible throughout.

"PLAINER TRANSLATION."

Mr. Sheldon contemns the claim of Joseph where he says (D.C.
110: 18) that he could give "a plainer translation" of Mai. 4: 5, 6,
than that found in the common version (and Inspired Translation).
He says Joseph in this repudiates his own translation. We have
to remind Mr. Sheldon again, that Joseph did not profess to trans-
late, revise, or correct every part of the Bible; and this is one
among many passages that he did not translate. Might not a
translator give "a plainer translation" of a passage — giving it in
simpler terms, terms easier of comprehension for inexperienced and
uncultured minds — and yet give an equally true translation? We
think so; and we think this was substantially what Joseph meant.

126 TEMPLE LIKE SOLOMON'S.

CHAPTER VI.

Mr. Sheldon quarrels with Joseph and the Book of Mormon, be-
cause the latter says that the Nephites, within thirty years after
they left Jerusalem, appointed Nephi their king, and also built "a
temple like unto Solomon's;" and this, too, when Laman and some
others were separated from them. Among the first needs of so-
ciety is that of government — ruling authority — and what is more
natural than that these Israelites, few in number though they
were, should seek to establish the form of government peculiar to
their nation, and the then existing nations of earth? Nothing
could be more reasonable. The fewness of their numbers argues
nothing. Many governments, ancient and modern, have been
founded with but a few persons. Rome, that great nation which
conquered the whole known world, was founded by Romulus, B.C.
753, and the few who were with him in his "small castle on the
summit of Mount Palatine."

In respect to the "temple," nothing could be more natural and
likely, than for these zealous religionists to desire, and to build at
the earliest practicable moment possible, a suitable house for pub-
lic worship. And nothing could be more likely than for them to
build such a house "after the manner of the temple of Solomon."
They knew of the temple of Solomon — its grand historic associa-
tions— they remembered it with reverent pride as the place where
they had worshiped the God of their fathers, and what is more
natural and likely, than for them to build their first house of wor-
ship, though it might be very small, and very rude in comparison,
after the form, pattern, or "manner" of the venerated temple of
Solomon? Onias, and the captive Jews in Egypt, "built [in the
city of Heliopolis] a temple and an altar to God, like indeed to that
in Jerusalem, but smaller and poorer. * * * Onias found other
Jews like to himself, together with priests and Levites, that there
performed divine service." — Josephus, Antiquities, B. 13, ch. 3.
And they claimed to do this in fulfillment of a prophecy of
Isaiah: —

" In that day there shall be an altar to the Lord in the midst of the land
of Egypt, and a pillar at the border thereof to the Lord. And it shall be for
a sign and for a witness unto the Lord of hosts in the land of Egypt." — Isa.
19 : 19, 20.

These captive Jews, and the Nephites, were doubtless actuated
by similar impulses and prompted by similar motives. But Mr.

TEMPLE BUILDEES.

Sheldon says it was an "enormous temple," a "mighty temple," a,
temple of "huge dimensions," — and his statements here are jnst as
false as we have found them in scores of other places. Nothing is
said, or intimated as to the size of the temple, but only as to "the
manner," fashion, or model of its construction. "The manner of
the construction" of it "was like unto the temple of Solomon; and
the workmanship thereof was exceeding fine." — 2 Nephi 4: 3.
Again :

" And I did construct it after the manner of the temple of Solomon, save
it were not built of so many precious things ; for they were not to be found
upon the land." — Idem.

Mr. Sheldon avers that there could have been "a working force
of only eighteen men and boys to build that mighty temple." Let
us see. There were four families that went out in the exodus of
Lehi, viz:

Lehi, wife and four sons — total 6

Ishmael, wife and five daughters — total 7

Ishmael's two sons "and their families" — probable total. 12
Zoram, Laban's servant 1

Making in all 26

Zoram, and the four sons of Lehi marry the five daughters of
Ishmael, giving us nine families in all, seven of whom are young
families. Lehi, soon after leaving Jerusalem, has two sons born to
him (1 Nephi 5: 36), and after this some daughters (2 Nephi 4: 2).
It is not improbable that Ishmael had children born to him after
leaving Jerusalem, but of this we shall not conjecture.

The increase of this company would naturally be very rapid; (1)
because seven of the families were young, five of them very young;

(2) because their plain, rural living, would conduce to fecundity;

(3) because the people of those eastern countries and warm climates,
married young and reproduced abundantly; and, (4) because the
Israelites took pride, and religious care in being fruitful in family
increase. Marriage in those warm climates took place at as early
even as ten years with females, and fourteen with males, — a fair
average would likely be sixteen with females, and twenty with
males. It would probably be less, especially with this company of
Israelites, as all their surrounding conditions would invite early
marriages. Malthus claims that one hundred per cent, is the na-
tural average increase of the race, (except in times of war, famine,
or pestilence) for every twenty-five years, But that is where com-
munities are made up of all ages from the infant to the aged. The
increase of these Nephites should not be judged by such a stand-

128 TEMPLE BUILDERS.

ard, for their situation in respect to age, and manner of life, favor-
ed their rapid and large increase.

The four sons of Lehi would easily number, themselves and their
children, in thirty years, exclusive of deaths, 48 persons; the two
sons of Ishmael, themselves included, 24 persons; Zoram and fam-
ily, 12 persons; Lehi's two sons, Joseph and Jacob, and wives,
(marrying at eighteen years of age), for twelve and ten years, 15;
total 99. The seventy children of the first sons of Lehi, Ish-
mael's sons, and Zoram, would give us in eighteen years after the
exodus seven new families; in 20 years, 3; in 22, 4; in 24, 3; in
26, 4; in 28, 3; in 30, 4; or 28 families in all in that time; and the
children of these families — for the first 7, 35; the 3, 12; the 4, 12;
the 3, 9; the 4, 8; the 3, 6. Total, 82. To this add like increase
for the probable families of the "sisters" of Nephi, and we have at
least twenty more, making the total 102. And to this add the
number not counted of the children and heads of the first two, and
the first seven families 103, and we have a total of 205 persons in
30 years from Lehi's exodus, less Lehi and Ishmael, who died,
leaving 203. Now if one-fourth of this number were separated
from Nephi and his company it would still leave 150. And if one-
third of them were children under ten years of age it would leave
us 100 persons, or more, ten years of age and upwards. The rate
and extent of increase was doubtless much greater than this. Now
for a body of people like this to organize a government, in a simple
way, isolated as they were, is perfectly reasonable. And for them,
being Israelites, to call their ruler a king, would be perfectly natu-
ral. And for them to build a house of worship after "the manner"
of Solomon's temple, is just what we might expect of them. And
as to their wars and contentions with the Lamanites, history here
repeats itself for perhaps the thousandth time. And that this
company practiced many of the trades of civilization, their tastes
and early experiences would lead and their necessities compel them
to do so. There is nothing more natural and reasonable than all
these things, except to the ignorant or wilfully perverse.

In controverting his next subject, that of the reign of the Jared-
ite kings (Ether 1: 1), Mr. Sheldon makes no less than four false
assertions. He states (1) that there were but "twenty-five success-
ive kings," yet the record shows there were twenty-nine; the first
king of the twenty-nine, Orihah, beginning his reign after the long
and eventful rule of the brother of Jared. This last with the
"twenty-nine," makes the number thirty; though the brother of
Jared was not called a king. See Ether 1; 1; 4: 12 and 5:1. He

REIGN OF KINGS. 129

states (2), that "this last king [Coriantumr] was still alive under
the reign of Mosiah the first, about 400 years after Lehi left Jeru-
salem— the first Mosiah, who was visited by Coriantumr, about B.
<D. 200." Nothing is said in the Book of Mormon, or intimated
even that Coriantumr visited Mosiah, or that Mosiah saw him.
What information Mosiah obtained in respect to Coriantumr he
interpreted from "a large stone" tablet, containing hieroglyphics.
—Omni 1: 9, 10. He states (3) that there was "a space of 2,000
years occupied by the reign of twenty-six [Jaredite] kings;" yet
the record claims it was a space dating from some time after the
confusion of languages, to about the time the Nephites and Zara-
hemlaites came from Palestine to America — B. C. 600 — a period of
probably not more than 1600 years, making an average of 53^ years
for each of the thirty who bore rule. A slight error, Mr. Sheldon,
of 400 years! But that is nothing for a man with such an un-
bounded stomach for crooked things. And this average, fifty-
three years, was not very long, considering the great age to which
people lived between the times of the flood and the time of Christ.
The longevity of this people is constantly affirmed in the Book of
Ether, as also the protracted reign of many of their kings.

It is affirmed on good authority (Dr. Mussey, in "Health, Its
Friends and Its Foes") that the Arabians of these modern times
even, by virtue of their abstemious habits, and simple vegetable
diet, live to a great age — even to that of two hundred years, in
some instances. Goodrich, in his " Universal Traveller" informs
us that the Peruvians of the present age are very long lived — at-
taining, in many instances, one hundred years and more, and that
they retain their teeth, their good sight, and very seldom turn
grey. The longevity of the Jaredites, a people living under the
most favorable circumstances, could not have been other than very
great.

The Book of Mormon claims that those who should occupy the
land after the Jaredites, would not do so till after the Jaredites were
destroyed (Ether 4: 12); and that only their last king should live
to see the people who should succeed them (Ether 6: 2), and this
was fulfilled w^hen the first Zarahemlaites, as they were called,
first came, from Palestine to America (Omni 1: 7, 9, 10) about B.
C. 590 to 600. Mr. Sheldon asserts, in effect, (4) that Ether, the
last Jaredite prophet, wrote his "record" of the reign of the kings
on the same plates used by the brother of Jared; and to clinch his
statement quotes: "He [Ether] made the remainder of his record."
Now "this record" was simply the "record" of Ether — "the book
9

130 PLAGIAEISM CHARGED.

of Ether" (Ether 1:1). And "the remainder of this record" was
simply the remainder of "the book of Ether" which followed from
chapter 6, par. 2.

Because Ether, the last Jaredite prophet, possessed the "record"
and "interpreters" of "the brother of Jared," which record con-
tained the marvelous things shown to the brother of Jared in the
mount, which were forbidden to come unto the children of men
until after he [Christ] was lifted up upon the cross (Ether 1: 11)—
because of this Mr. Sheldon pretends that the Book of Mormon is
false! He says, "How came Ether by the records several hundred
years before the cross?" For the very good reason that he was
the last of the Jaredite prophets — a prophet of God — and because
he was not "the children of men." The term "children of men"
means the world — those who are not "the children of God." A
very wide distinction, though our hypercritic seems to not see it.

We shall, from this on, pass without notice some of the lesser
and more contemptible objections and quibbles of Mr. Sheldon,,
lest we weary the reader by introducing them.

PLAGIARISM (?)

He finds fault because the book of Malachi, as found both in the
common version and in the Inspired Translation agree, while the
words of Malachi, as delivered by Jesus to the Nephites, are some-
what different. Joseph did not pretend to either translate or cor-
rect the book of Malachi, except, possibly in a few words. The
words of Malachi, as found in the Book of Mormon (book of
Nephi, ch. 11), do differ from the common version, and this fact
proves a former assertion of Mr. Sheldon false, where he says,
"The fact is, when preparing the Book of Mormon, our version
was freely used, with all its defects."

These differing texts are prima facie evidence that Joseph did
not copy from the common version; and they furnish a strong ar-
gument in favor of the divinity of the Book of Mormon. The su-
perior sense of these differing texts is always found in the Book of
Mormon.

Mr. Sheldon next complains that Moroni saw the "three Neph-
ites," whereas "Mormon [his father] testified that they were taken
away out of the land when he was fifteen years old." "How,"
says he "could Moroni have seen them if they were not in the
land?" To this acute, and profound question we reply; (1) Moroni
could scarcely see them unless they were in the land; and (2) Mo-
roni likely saw them when they came back into the land; for, in
going away, we have no reason to suppose that they were prohibit-

RAPID GATHERING. 131

ed from returning. We hope this matter will no longer perplex
our burdened critic's soul.

GATHERING.

Another difficulty in the way of Mr. Sheldon is the gathering up
of the Nephites prior to their national destruction. He says they
"were gathered from remote regions in the short space of four
years, * * * men, women and children, without the aid of rail-
roads, from Minnesota, Maine, California, Florida, and every other
locality, from the Atlantic to the Pacific, to the land of Cumorah,
in New York, all this, too, within four years" Wonderful, if
true! But the record informs us that this Nephite-Lamanite war
began in about A. D. 320, (book of Nephi 1: 11, with book of
Mormon 1: 1, 2), and continued until after A. D. 384, (book of
Mormon 3: 1, 2); a period of sixty-four years. Mormon says:

'• And when three hundred and eighty and four years had passed away,
we had gathered in all the remainder of our people unto the land Cumorah."
-3:1.

But for sixty-four years the wars had been in progress, the Ne-
phites fleeing many times before the Lamanites, generally if not
always toward the north and east, till they finally reached Cumorah.

Similar objections are raised by him in regard to the Jaredite
wars. He intimates that they were of but four years'1 duration,
whereas, they continued through a long series of years, as any one
may learn by reading Ether chapters 5, 6, and the latter part of
chapter 4.

He also asserts that the Jaredites and Zarahemlaites lived near
each other "about 400 years; and once the Jaredite flocks made a
stampede into the land of Zarahemla." Yes, Mr. Sheldon, into the
land that was afterwards "called by the Nephites, Zarahemla"
Ether 4 : 4) just as you have called their lands Minnesota^ Califor-
nia, &c., <fec. This account is in Moroni's abridged record of the
book of Ether. Ether 1: 1; 4: 1; 6: 1, etc. Hence it is Moroni
and not Ether, as you insinuate, who says the land afterwards —
after the times of the Jaredites — "was called by the Nephites, Za-
arhemla."

We have shown on p. 32, that the Jaredites, with the exception
of their last king, were destroyed before the Zarahemlaites came
to America.

ANOTHER PEOPLE.

Another difficulty is sought to be conjured up as follows:

" And in the days of Coriantor there came many prophets, and prophesied

132 HE THAT KILLS.

of great and marvelous things, and cried repentance unto the people, and
except they should repent, the Lord God would execute judgment against
them to their|utter destruction : and that the Lord God would send forth anoth-
er people to possess this land, by his power, after the manner which he brought
their fathers."— Ether 4 : 9

Of this prophecy Mr. Sheldon says:

" Here Joseph makes a serious blunder, for the Nephites had been brought
over the water about 350 years previously."

This is not true. We have already proven on pages 34 and 127
that the Zarahemlaites (and the Nephites came about the time
they did) did not come to America till after the destruction of all
the Jaredites except their last king.

LANGUAGES CONFOUNDED.

He claims that the Book of Mormon conflicts with the Bible
when it says, "He did not confound the language of Jared," (Ether
1: 1), while the Bible states, "The Lord did there confound the lan-
guages of all the earth." It is said in the Bible, too, "All countries
came into Egypt to Joseph to buy corn," (Gen. 41: 57); "And there
went out unto him all the land of Judea, and they of Jerusalem,
and were baptized of him in the river Jordan, confessing their
sins" (Mark 1:5). No sensible person by these latter texts under-
stand that "all," as used in them, means exactly, and absolutely,
the whole, and every one, but, rather, the larger part; or, a large
part. The (one) language of all the earth was confused, but that
is not to say but that certain favored persons might have retained
their original language.

CHAPTER VII.

Mr. Sheldon continues:

"Joseph says, 'He that kills shall not have forgiveness in this world nor
in the world to come.'— Doc. & Cov., p. 142. Yet we are told that Nephi,
the hero of the Book of Mormon, 'took Laban by the hair of the head and
smote off his head with his own sword.'— 1 Nephi 1 : 35."

Yes, Mr. Sheldon, that is all true; and to be consistent you should
have quoted Moses, who said, "Thou shalt not kill" (Ex. 20: 13),
and then told us about Samuel, the great prophet, who "hewed
Agag in pieces before the Lord in Gilgal" (1 Sam. 15: 33). Laban

• ZION NOT MOVED. 133

had records that possibly might have belonged in part, or in whole,
to the house of Lehi, (at least they were essential for them to have
in future time) and which they were authorized of God to obtain,
(ch. 1: 20, 28, 25). The killing of the prisoner Agag, was im-
measurably more condemnable than the killing of Laban. Laban
had robbed Nephi and his brethren, and also sought to kill him
(1 Nephi 1: 28). There were no such justifying causes recorded
in the case of Samuel, for the record shows that Nephi slew Laban
by direct commandment of God. And in respect to the quotation
from Joseph, "thou shalt not kill," etc., it is a part of a series of
commandments given to the church in these latter days.

What might have been justifiable in Nephi's time, and in the
times of Samuel, may now be very condemnable. Men were justi-
fied under Moses' Law in putting away their wives for trivial
causes; but under the gospel they are not. The character of an
act is, of right, determined by the condition and surroundings of
the one who performs it.

A QUIBBLE.

Mr. Sheldon avers that a revelation given by Joseph is false, be-
cause it says:

"So shall the knowledge of a Savior come unto my people, and to the
Nephites, and the Jacobites, and the Josephites, and the Zoramites through
the testimony of their fathers." — D. C. 2 : 6.

He says "there are no Nephites now in existence, according to
the Book of Mormon." They lost their national existence, it is
true; but a remnant of them were to be preserved forever, (1 Nephi
4: 2; 7: 1, 2; 2 Nephi 2: 1, 3, 4; 7: 1, 2; 11: 6; 12: 9, 12). There
were large bodies of the Nephites, Jacobites, Josephites, and
Zoramites — all called Nephites — who dissented from the Nephite
people, and united with the Lamanites (Alma 21: 29; 22: 3). And
this continued from time to time till the nation of the Nephites
was blotted out in their last battle (book of Mormon 3: 3). Large
bodies and small ones went off by themselves, both by land and
sea (Alma 30: 3, 4, 5; book of Mormon 3: 3, etc., etc.). In these
various ways the seed of the Nephites, Jacobites, <fec., were to be,
and were preserved; and all this "according to the Book of Mor-
mon."

ZION NOT MOVED.

Mr. Sheldon says the Zion mentioned in a revelation through
Joseph in March, 1833, D. C. 87: 8, has been "moved out of her
place;" and that therefore the revelation is false; for it states that
"she shall not be." To this we answer, that the thing intended was,

134 ZION NOT MOVED.

evidently, the locality, site, or place for the building up the city
of Ziori. The same thing is said in another revelation, D. C.
98: 4:

" 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 children, with songs of everlasting joy ;
to build up the waste places of Zion."

The meaning in both revelations is obvious, — the site or place
for building up the city, Zion, should not be changed. Mr. Sheld-
on quotes:

" And behold there is none other place appointed than that which I have
appointed, neither shall there be any other place appointed than that which
I have appointed for the work of the gathering of my saints, until the day
cometh when there shall be found no more room for them; and then I have oth-
er places which I will appoint unto them, and they shall be called stakes."
—Ibid.

He avers this is false, because other places for gathering were
subsequently appointed. Other places were appointed, it is true,
but not until it was found that there was "no more room" for the
saints in or about Zion, or in Jackson county, or, finally, in the
state of Missouri; for the saints were driven by force, and great
violence, first from Independence, the place for "the center stake"
of Zion, and then from Jackson county, and then, in December,
1838, from the State of Missouri. This was not done by "lewd
fellows of the baser sort" alone; but by lawyers, doctors, judges,
editors, county officials, the clergy (to their eternal shame), and
finally, by the state authorities, sanctioned by state law!

Bigotry, pro-slavery and political ambition, love of plunder, fear
of the abolition sentiments of the Saints, stimulated and urged on
by falsehood through the pulpit and the press — these things, with
the faithless, unchristian conduct and the heretical and foolish
teachings or a few saints were the causes in bringing about the
condition provided for, viz, — "when there is found no more room

Sin Zion] for them [saints], * * * then I have other places which
will appoint unto them, and they shall be called stakes." The
saints were commanded to not resist evil; and to "be subject to the
powers that be," and to "let no man bivak the laws of the land,
for he that keepeth the laws of God hath no need to break the laws
of the land." — D. C. 53: 5. Therefore, when driven by mobs,
some of whom were organized and officered by men holding civil
authority and by ministers of religion, and finally, when driven by
the sanction and order of state authority, certainly there was "no
more room" in Zion for the Saints. The evils of Brighamism and
other isms that have sprung'off in the apostasy from the original

COMMAND EEVOKED. 135

faith and doctrine of the Church, are but the legitimate fruit of
the desperation to which many were forced in the numerous perse-
cutions and drivings of the saints either sanctioned or winked at
by the civil authorities — town, county, state and national — in Mis-
souri, and in Illinois. These authorities, when they in any manner
encouraged these persecutions, and when they did not faithfully
seek to prevent such things and to punish, adequately, those con-
nected with them, "they sowed the wind!" and they may blame
themselves when they "reap the whirlwind!!" Their treatment of
the saints drove thousands of the honest, confiding ones, into the
blinding, bitter bondage of priestcraft, and thrust them under the
influence, and into the very jaws of "devouring wolves," so that
but "few" of that old stock will stand, or remain to receive an in-
heritance in the original Zion.

COMMAND REVOKED.

In order to make the revelations quoted conflict with the revela-
tion of 1841, in respect to building up Zion in Missouri, Mr. Shel-
don quotes but part of a clause of the latter revelation, thereby
perverting its sense. The entire clause reads:

"It behooveth me to require that work [of building the city and temple
in Zion, Missouri], no more at the hands of those sons of men" — D. C. 107 : 15.

But this garbler quotes it "will require that work no more;"
leaving out, we see, the concluding and qualifying part of the
clause. Such is the pious (?) method of this man who boastfully
promises to dig Mormonism up by the roots!

FORMULA OF BAPTISM.

He finds fault because the formula of words used in baptism, as
found in the Doctrine and Covenants, — "Having been commissioned
of Jesus Christ, I baptize you," &c., is different, in letter, from that
found in the Book of Mormon, — book of Nephi 5: 8, — "Having
authority given me of Jesus Christ, I baptize you," &c. The sense
of the two passages is identical. The latter form was given
eighteen hundred years ago to the Nephites, while the other is
given in this century to the church of the Saints. What a prodi-
gious effort to prove that Joseph is a false prophet!

BIRTH OF CHRIST.

Mr. Sheldon says "it is a well authenticated fact that Christ was
born several years before the vulgar Christian era began." And
he argues therefrom that the commandment is false which says:

" The rise of the Church of Christ in these last days, being one thousand

136 BIRTH OF CHRIST.

eight hundred and thirty years since the coming of our Lord and Savior
Jesus Christ in the flesh."— D. C. 17 : 1.

If his reckoning should by any means prove true, still the reve-
lation would not be false, for it would be 1830 years and more, but
1830 years at any rate. It is not a well authenticated chronologi-
cal fact that Christ was born four years before A.D. 1. The time
time of his birth is still a disputed point. Scaliger says, "to de-
termine the day of Christ's birth belonged to God alone, not man."
(Types of Mankind, p. 666). Says Dr. Mosheim:

"The year in which it happened has not hitherto been ascertained, not-
withstanding the deep and laborious researches of the learned. There is
nothing surprising in this, when we consider that the first Christians labor-
ed und erthe same difficulties, and were divided in their opinions concerning
the time of Christ's birth."— Church Hist., part 1, ch. 3, 1.

MATTHEW, CHAP. 24.

In D. C. 45: 3-10 is a revelation as to what Jesus said to nis
disciples on the Mount of Olives in respect to the calamities com-
ing upon the Jews, the second coming of Christ, the end of the
world, etc.; and in the llth paragraph it is said to Joseph and
others, "behold I say unto you, it shall not be given unto you to
know any further concerning this chapter, (Matt. 24), until the New
Testament be translated." Mr. Sheldon thinks this promise has
failed. Let any one read the Inspired Translation, and they will
find a vast amount of added information concerning the subject
matter of that chapter, especially in Luke 17th and 21st chapters;
also in Mark 13th and Matthew 24th chapters.

HIRAM PAGE.

Of the revelations given by Hiram Page concerning the order of
the Church, the building up of Zion and other matters, Mr. Shel-
don inquires:

" Why had not Hiram just as good a right to write from a stone as Joseph
had? And if Satan could deceive Hiram through a stone, why could he not
deceive Joseph in the same way?"

We reply (1), that it was utterly contrary to the established or-
der of the Church for any but those whe were called of God to
that special work, to receive revelations and commandments touch-
ing the law and general order of the Church. This may be seen
by consulting D. C. sec 19, a revelation given to the Church at the
very time the Church was organized. Joseph, alone, was called to
that work. The case of Aaron and Miriam, when they usurped
the prerogatives of Moses, is right in point. See Num. 12: 1-8.
They erred greatly in seeking to get into Moses' place. Hananiah

ONE HEAD. 13T

usurped the special calling of Jeremiah. — Jer. 1: 5-10. with ch 28.
Satan deceived Hananiah, moving him to supplant Jeremiah.
There is specific order in the government of God's church, as is
seen in the cases cited, and as may be further seen* by consulting
Gal. 2: 12, with Acts 15: 19, 28, etc., etc. Hiram Page violated
the provided order for and of the church; and, seeking the office of
another, he was in a condition to be deceived by Satan. When
persons attempt to officiate in the things of God when not proper-
ly called and set apart to that work, they are serving the wicked
one and are in a condition to be easily deceived. We reply (2),
that Satan could not deceive Joseph in the same way he did Hiram;
first, because Joseph had great experience in the spiritual things of
God and had witnessed much of the cunning wiles of Satan during
the seven or eight preceding years; and, in the next place, the
Lord will not call a person to the specific work of receiving revela-
tions and commandments for his church and then permit him, if
he is faithful, to be deceived by Satan so as to receive and give to
the church false revelations. Indeed, it is most questtonable as to
whether God would suffer hig chosen and appointed prophet to re-
ceive a false revelation and give it to His church. But it is pos-
sible that the prophet might receive a false revelation and give it
to wicked persons seeking for forbidden things. — Ezek. 14: 1-11.
God has promised to be with, and protect, and preserve his minis-
try, on the grounds, of course, of their faithfulness in their own
calling and office. A counterfeiter can not impose his spurious
notes on the skilfull, experienced and faithful cashier on whose
bank the notes are drawn, but he may upon the inexperienced, the
unwary, the officious and conceited.

ANGEL ORDINATION.

Mr. Sheldon says, "Joseph and Oliver differ in their testimony
concerning the statement of the angel at their ordination." That
is true; but it consists in omissions. Joseph omits in his state-
ments some things mentioned by Oliver, and Oliver omits some
things mentioned by Joseph, yet their testimonies are essentially
the same. They can not be charged with collusion. Furthermore,
they do not differ near so widely as do the evangelists in respect
to the teachings of Jesus, or as does Paul in respect to his own con-
version. Acts 22: 6-16; 26: 13-18.

PRIESTHOOD RESTORED.

Mr. Sheldon says, "And if the priesthood had been lost so long,,
why was it not restored before?" For the very good reason (1),

138 PRIESTHOOD RESTORED.

that the world was not prepared for it before. The religious in-
tolerance, and the priestly despotism that, by the sanction and aid
of civil rulers had so long held the world under their blinding and
tyrannical sway, had to be subdued in part, or be removed, ere such
a work could be accomplished. Civil and religious liberty must
be firmly established before it was practicable, if indeed possible.
The Reformers did good work in preparing the way, but it re-
mained for "Free America" — a Nation pledged to protect and de-
fend the religionist of every creed and belief — to be raised up to
an honored and commanding position among the nations, before
"the dispensation of the fulness of times" could be successfully
ushered in. It required peculiar conditions in national and reli-
gious matters under which to begin the sojourn in Egypt, the exo-
dus of Israel, the return from the "seventy years' captivity," and
especially the order of the "new covenant," under Jesus and his
apostles. And in the latter days proper conditions must be had
in civil and religious affairs ere the priesthood could be restored
and God's "marvelous work and a wonder" be begun. We reply
(2) that it was not restored before, because it was not so appointed
of God.

IF JOSEPH FAILED.

Mr. Sheldon next inquires: "Would the world have gone to ruin
if Joseph had died in his infancy?" And to this we reply, "Would
the world have gone to ruin if John the Baptist had died in his
infancy?" God will judge all men according to their light and
their works. The Lord, whilst he is "no respecter of persons,"
does respect the works of men, "to give unto every man according
to his ways, and according to the fruit of his doings," (Jer. 17: 10),
whether he has heard the gospel or not. The almsdeeds, the just-
ness, the piety and godly reverence of Cornelius, the heathen man,
pleased the Lord, and called forth the angel from the heavens in
order that this man and his house might be brought nigh to God
and made partakers of gospel salvation in its fulness and perfec-
tion.

The Lord will finally judge all men, and "give every man ac-
cording as hia works shall be," (Rev. 22: 12), whether John the
Baptist, Joseph Smith, or even Mr. Sheldon had died in their in-
fancy.

O. COWDEBY TRANSLATE.

Mr. Sheldon seeks to make capital out of a revelation to O. Cow-
dery in April, 1829, relative to his translating. The Lord had said
to him in the preceding revelation that if he sincerely desired it,

PLATES NOT PUBLIC. 139

and was very faithful, he should "receive a knowledge concerning
the engravings of the old records * * * by the manifestation of
my [God's] Spirit; yea, behold I will tell you in your mind and in
your heart by the Holy Ghost, which shall come upon you, and
which shall dwell in your heart. Now, behold this is the Spirit
of revelation."— D. C. 7: 1, 2.

The promise to him was, not that he should have the Urim and
Thummim, but that he should, if he complied with the specified
conditions, receive knowledge "of the old records" by "the Spirit
of revelation" in his "mind" and in his "heart," — like the prophet
of old.

"His word was in my heart as a burning fire shut up in my bones." — Jer.
20:9.

And like the apostles when instructed by the risen Savior, —
"Did not our heart burn within us, while he talked with us by the
way, and while he opened to us the Scriptures?" — Luke 24: 32.

The next revelation informs us that Oliver failed to comply
with the said conditions, and therefore failed to translate. Peter
failed in his faith, and therefore sank. (Matt. 14: 30, 31).

PLATES NOT ON EXHIBITION.

Mr. Sheldon thinks that if Joseph did not have the plates imme-
diately before him when he was translating them, (as stated by D.
Whitmer to a Chicago Times reporter, in August, 1875), he had
no need to have dug them up. We do not question but what God
might have revealed the contents of the plates, through his Spirit,
as easily as to reveal any other secret thing; but this was not done.
Uundoubtedly God, in his wise providence considered it far better
that the plates should be obtained, and kept at hand, and seen and
handled by many chosen and reliable witnesses, and then exhibited
— the same plates — by the angel of God to David Whitmer, Oliver
Cowdery, Martin Harris, with Joseph, while the voice of the Lord
out of heaven testified to the fact and truthfulness of their trans-
lation by Joseph. This course multiplies and strengthens the
evidences relating to the truly wonderful matter. Christ, after his
resurrection, appeared only to chosen witnesses, and not to
the world.

REVELATIONS OF JOSEPH REPUDIATED.

Mr. Sheldon tells us that "there are a few Mormons who repud-
iated the revelations of Joseph, and yet cling to the Book of
Mormon, thinking that Joseph was all right when he translated,
and apostatized before giving the conflicting revelations." We

140 SMALLNESS OF PLATES.

are not aware of any Saints who profess to repudiate all Joseph's
revelations. There are a very few who repudiate his revelations
after about 1833-4, when they claim he fell and lost his gift.
And there are a great many who in practice repudiate his revela-
tions to the church, the most prominent and numerous of whom
are the Utah Mormons.

We do not believe, with Mr. Sheldon and a few others, that "he
was used alternately by the Lord and by the Devil — by the Lord
to translate, and at the same time by the Devil to give rev-
elations."

. SMALLNESS OF THE PLATES.

Mr. Sheldon avers that, "The story of engraving such a large
book as the Book of Mormon on such a small number of plates as
Joseph pretended to find, is preposterous." He says that the
language in which the plates were written is "claimed to be a little
less than the Hebrew," "the elaborate Hebrew." These statements
are not true. What the Book of Mormon states is this:

"If our plates had been sufficiently large, we should have written in
Hebrew." — Mormon 4:8.

The plates were written in characters called among the Nephites
"the reformed Egyptian." Ibid. The Egyptian, proper, com-
bines in style the ideographic and the phonetic, and is very
comprehensive. Mr. Sheldon thinks that one page of their
language could not make more than three pages of English. He
thinks this a very great difference in the language, and seeks to
invalidate Mr. Smith's prophetic mission and the Book of Mormon
on this hypothesis. Now, if he proposes to prove Joseph a false
prophet because so large an amount of information is contained in
so small a space as would be afforded by the plates, why not be
consistent and convict another translator on similar grounds? —
"Mene, Mene, Peres" — three small words were translated by
the prophet Daniel (5: 26-28) to read: "God hath numbered thy
kingdom and finished it. Thou art weighed in the balances, and
art found wanting. Thy kingdom is divided, and given to the
Medes and Persians." The three words have thirteen letters, and
the translation one hundred and thirty-one. Here is more than
ten fold difference! There may have been even a wider difference
than this between the "reformed Egyptian" and the English.

MULEK SON OF ZEDEKIAH.

In the book of Omni 1: 7, it is said:

" The people of Zarahemla came out from Jerusalem at the time that Ze-
dekiah, King of Judah, was carried away captive into Babylon."

ZEDEKIAH'S SONS. 141

They are mentioned also in Mosiah 11:8, Helaman 2: 27, and
3: 6. In the two last cited places we are informed that with this
people came "Mulek," a son of King Zedekiah, not "a leader" of
the colony, as Mr. Sheldon asserts, but simply a member of
that colony. Nephi, reasoning with the people said,

" Will ye say that the sons of Zedekiah were not slain, all except it were
Mulek? Yea, and do ye not behold that the seed of Zedekiah are with us,
and they were driven out of Jerusalem?"

Mr. Sheldon tells us this account can not be true, for the reason,
he claims, that all the sons of Zedekiah were killed by the King
of Babylon. It is true that it is stated, 2 Kings 25: 7, and Jer.
39: 6, that "they slew the sons of Zedekiah before his eyes," yet
this does not render it impossible for one, or even more of his sons
to have been spared. Josephus informs us that he had many
wives. He likely had many sons. Pharaoh commanded the
Hebrew midwives to slay all the sons born to the Israelites, yet in
the providence of God Moses was secretly saved. An Egyptian
historian, recording that slaughter, and not knowing of the escape
of Moses, would, unquestionably, have stated that all the doomed
innocents were slain. Jewish historians are distinguished for
their florid, poetic, and exaggerative style — a style lacking the
nice precision, and fulness of detail, that distinguishes the histo-
rian of Greece, and Rome, and the enlightened nations of these
later centuries. For instance, Josephus tells us that "when Cesti-
us had marched from Antipatris to Lydda, he found the city empty
of its men, for the whole multitude were gone up to Jerusalem to
keep the feast of tabernacles; yet did he destroy fifty of those that
showed themselves, and burnt the city."-- Wars, B. 2:19. "The
whole multitude were gone" "yet did he destroy fifty of those that
showed themselves" Paul, in Colossians 1:23, says the gospel
"was preached to every creature which is under heaven" Yet this
could have been strictly true of only a part. Daniel prophesies
that the third kingdom in the succession from Babylon (the Mace-
donian), "shall bear rule over all the earth" (Dan. 2: 39), yet there
were large portions of Europe, Asia., and Africa, to say nothing of
America, over which the Macedonian kingdom did not bear rule.
Mr. Newton, in his works, p. 192, makes these judicious remarks,
which we submit for the information of Mr. Sheldon and his
admirers:

" General prophecies, like general rules, are not to be understood so strictly
and absolutely, as if they could not possibly admit of any kind of limitation
or exception whatever. * * * The prophets exhibit a general view of
things, without entering into the particular exceptions. It was predicted

142 ZEDEKIAH'S SONS.

that 'Canaan should be a servant of servants unto his brethren/ and gener-
ally his posterity were subjected to the descendants of his brethren; but yet
they were not always so ; upon some occasions they were superior."

And this rule applies with greater force to history, as our quota-
tions prove. These thoughts are presented, and these quotations
made, that we may be guarded against putting too great exact-
itude and precision upon passages where the writer thereof did
not intend it. That the King of Babylon killed the sons of Zede-
kiah before his eyes, we do not doubt; yet to believe the Bible we
must believe that at least one (Mulek) was saved from that fate.
To give Bible proof of this, we turn to the "more sure word
of prophecy," and by that we learn that the Lord, very shortly
before Zedekiah and his family were taken captive, made this
promise through his prophet Ezekiel in respect to the seed of Ze-
dekiah:

"Thus saith the Lord God; I will also take of the highest branch of the
high cedar, and will set it; I will crop off from the top of his young twigs a
tender one, and will plant it upon a high mountain and eminent: In the
mountain of the height of Israel will I plant it."— Ezek. 17 :22, 23.

"The highest branch of the high cedar" clearly relates to the
then reigning King of Judah, which was Zedekiah (as the highest
branch of the cedar," of verse 3, related to King Jehoiachin).
And "his young twigs" clearly relates to the king's seed. And,
"a tender one" "from the top of his young twigs," can only mean
the most eminent one of his seed. And when the Lord says, "I
will also take of the highest branch of the high cedar, and will set
it; I -trill crop off from the top of its young twigs a tender one, and
will plant it, etc., etc., it can only mean that the Lord, in some
special and extraordinary way, will take "a tender one" of King
Zedekiah's seed, and will establish it, and nurture it, in a superior
place — "a high mountain and eminent" — in some land that belongs
to Israel (but not to Judah). This prophecy must have its fulfill-
ment; but it could not if the claim of Mr. Sheldon that all ZedQ-
kiah's sons were slain was true. The Book of Mormon affords to
this prophecy an easy and rational solution; otherwise it would be
an insuperable difficulty. It must be fulfilled in a manner like
that claimed by the Book of Mormon; and America being the land
of Israel, as claimed by the Book of Mormon, and as is shown by
prophetic blessings (Gen. 49: 22-26; 48: 15-21; Deut. 33: 13-17),
it was fitting to describe this choice land as being "a high mountain
and eminent * * * the mountain of the height of 'Israel." Mr.
Sheldon says that Joseph got himself "in a trap," when stating
that one of Zedekiah's sons came to America, but we think

COMPASS— DIRECTOBS. 143,

Joseph's statement proves that he was inspired of God to reveal
secret things. If Joseph had "copied from the common version,
with all its defects," as averred so often by Mr. Sheldon, he
certainly would not have said that one of Zedekiah's sons came to
America. Neither would Mr. Spaulding have said so had he
written the book. The book Joseph claimed to translate, (Book of
Mormon), does not make such claim, and Ezekiel's prophecy sus-
tains it; thus confirming the truth of the book, the divinity of
Joseph's mission, and catching Mr. Sheldon in the trap he laid for
others.

"COMPASS:

Mr. Sheldon is horrified at the idea that God should prepare a
"compass," or "directors," to guide Lelii and his family on their
wonderful journey, yet he professes to believe that God provided
a beautiful star to guide the wise men to him that was "born King
of the Jews" (Matt. 2: 1, 2, 9, 10). He says "the story about the
interpreters, or stone spectacles, is too marvelous for credence;"
yet he can easily believe that Joseph had a silver cup through
which he obtained revelations (Gen. 44:5) and that the Urim was
a means of revelation also (Num. 27:21; 1 Sam. 28:2). He
says "the story of Ether's stone candles overtaxes marvelousness;"
yet he readily believes that the "pillar of cloud by day, and
the pillar of fire by night" attended Israel in their exodus; and
that "cloven tongues like that of fire" sat upon the disciples (Acts
2: 3) and that unconverted Saul "saw in the way a light from heav-
en, above the brightness of the sun," shining about himself and
those that journeyed with him (Acts 26: 13). He shudders at the
thought that Nephi and Lehi, missionaries whose lives were
endangered by enemies, "were encircled about with a pillar of fire"
(Helaman 2:18); yet he can take in the story of the three Hebrew
children and the fiery furnace (Dan. 3: 19-27); and with credulous
soul can see Elijah go up into heaven "by a whirlwind," attended
by "a chariot of fire, and horses of fire." (2 Kings 2: 11).

MODERN MIRACLES.

Bible miracles he rather likes, but those from any other direc-
tion he can not and will not believe — because they are not fashion-
able, probably; and because they have not the sanction of his
modern creed of unbelief in the word of God. Such clear sighted
people as our critic can see that miracles are easy to be believed if
they are only the ones done two thousand years ago and ten
thousand miles away, if related in their Bible; but with him, any-

144 WEIGHT OF PLATES.

thing outside of that should be belittled, belied, and branded
as an imposture. We are forcibly reminded of the ancient
Pagans; they could easily believe all the miracles imputed to their
deities, but the miracles of the early Christians were spurious!
The Jews could believe in the miracles wrought among their fore-
fathers, but the miracles of Jesus and his disciples were either
impositions or were done by Beelzebub. Mr. Sheldon would
not for the world question but what Elisha made the axe head to
swim (2 Kings 6:6); and that Jesus wrought a miracle in order to
pay poll-tax for himself and Peter; but no miracles must be
wrought in bringing out to America a righteous colony, nor in
sustaining them when here! The sun standing still at the behest
of Joshua is all right with Mr. Sheldon, but Israelites on this con-
tinent must make no claim to miracles._

"Hush, hush, my son," said a pious old lady to her idolized sail-
or-boy, as he related to her that, among other wonders, there were
flying fish in the sea, "don't impose on your old mother and try to
fool her with any of your big sailor yarns." But when he told
her, in solemn tones, that their vessel's anchor dragged up one of
the veritable chariot wheels of old Pharaoh, lost in the Red Sea,
exclaimed with reverential awe, "La's a me! and did you bring it
home!" Some people will spurn any truth if it conflicts with
their creeds and traditions.

Orson Pratt describes the body of the plates from which the
Book of Mormon was translated as being about eight inches long,
seven inches wide, and six inches thick; which would contain 336
cubic inches. Mr. Sheldon thinks gold plates to this amount would
weigh "near 200 pounds." Here as usual he goes wide of the
truth. A body of solid gold of such dimensions and of such qual-
ity as needed would not weigh near so much; and a body of finely
and elaborately engraved plates of such dimensions would weigh
far less; probably much less than 100 pounds. William B. Smith
says he saw them weighed at 60 pounds.

JAREDITES EXTERMINATED.

Mr. Sheldon thinks the story of the utter extermination of the
Jaredite nation on this continent is too marvelous for credence;
and so of the Nephites. He admits that an intelligent class
of people dwelt on this continent at one time, but falsely and fool-
ishly claims that it was "prior to the great deluge!" and says
further: "The many traces of an early settlement date back to that
dispensation!" Humboldt, Josiah Priest, Stephens, Baldwin,
Delafield, and many others who have studied the antiquities

ANCIENT AMERICANS. 145

of America never dreamed of this sweeping method of this genius
from Broadhead! What a pity they had not met and consulted
this prodigy of invention! and that, too, before they had spent so
much time and money in elaborating their theories. The idea that
Mr. Sheldon, who never saw any of these antiquities, and whose
ignorance on these matters he now so plainly exhibits — the idea
that he should oppose his opinions to those of the most renowned
antiquarians and scientists of the age, makes him slightly ridic-
ulous. Mr. Delafield has furnished the world with an Aztec Map
which outlines the route of those who came and settled in Mexico
and Central America, and this puts the settling of America this
side the Deluge. The Mexicans, and Peruvians, with many of the
Indian tribes, and many of the islanders of the Pacific, have a
well defined tradition of the Flood, but these all locate the flood
before the building up of those great cities and roadways that so
abound in America. Mr. Delafield assures us that the style of
architecture seen in these ancient ruins is clearly Egyptian. He
also assures us that there are striking analogies between the
ancient languages of America, and those of Asia — the Egyptian
and Hindoo, especially. And further, that there are strong analo-
gies in the religious notions of the ancient Americans and the
Asiatics, as seen in their traditions, their sculpturing, their relig-
ious symbols, etc. He likewise tells us that their style of hiero-
glyphics bears a striking resemblance to the Egyptian. How ex-
actly this accords with the claims of the Book of Mormon, where
it says, in no less than three different places, that the Nephites
wrote in Egyptian — "the reformed Egyptian." — 1 Nephi 1:1; Mosi-
ah 1:1; book of Mormon 4: 8. Delafield further remarks that
Mexican astronomy, with its divisions of time based thereon, are,
in many leading respects identical with that of Egypt. At this
Latter Day Saints are not surprised, for they know by the Book of
Mormon that two colonies of intelligent Israelites, who could not
be otherwise than well acquainted with the then prevailing system
of astronomy of Egypt, came to this land 600 years B. c. and grew
into mighty nations. Mr. Delafield claims that in all the analo-
gies discovered, as also in tradition, that they have "positive evi-
dence of an early identity between the aboriginal race of America
and the southern Asiatic and Egyptian family." — Antiquities of
America, p. 51.

TWO DISTINCT PEOPLES.

The Book of Mormon asserts that America was settled by two
10

146 MEN OF GREAT AGE.

distinct peoples, at two very remote periods of time; The Jaredites
commencing their settlement some 2150 or 2200 years before
Christ, and continuing over a period of from 1500 or 1600 years
to the exodus of Lehi, and Mulek and his company, B. c. 600, when
the Nephites and Zarahemlaites suceeded them and continued
for 1000 years, and were themselves succeeded by the Lamanite
nation. It represents the Jaredites, and the Nephites, as being
highly skilled in the arts and sciences of civilized life. And Bald-
win, in his "Ancient America", pp. 155, 156, 264, 271, etc., con-
firms this view. He says, "these old constructions [ruins]' belong
to different periods in the past, and present somewhat different
phases of civilization." So say Bancroft, Short, and other
authors.

This theory of Mr. Sheldon's, like many other of his positions,
lacks the essential elements of truth and common sense; and when
these flimsy bubbles are pricked they collapse and leave a blot on
the reputation of him that created them.

LONG-LIVED PEOPLE.

Mr. Sheldon thinks that Amos, the son of Amos, could not have
kept the records for so long a time as is claimed; neither Amma-
ron his brother. Holy men of old lived to great ages. Abraham
begat a son when he was one hundred years old. Moses, when he
died, aged one hundred and twenty years, was in the full vigor of
life. Ezra, and Daniel, and many others of God's worthies lived
to be very old, and their habits of business followed them to their
latest years. Mr. Sheldon labors hard to make the record say that
Amos and Ammaron were aged respectively 150 and 160 years.
This method of perversion is a favorite trick with him. Amos 2d
might have been less than 130 years old at his death, and Amma-
ron no older, as will appear on examining the record.

Golour M'Crain, of the Isle of Jura, who died in the reign of
Charles I., of England, was over 180 years old. Thomas Parr
died in A. D. 1635, aged 153 years; and James Bowles of Killing-
worth, in 1656, aged 152 years; and Lady Ecclestone, Ireland, in
1691, aged 143 years. In A. D. 1588, Jane Britten died in Somer-
set, England, aged 200 years; and J. Forathe, Glamorganshire, A.
D. 1621, aged 180 years. Joseph Crele, of Caledonia, Wisconsin,
died in 1866, aged 140 years. — Haydn, Diet. Dates. These are a
few from the very many cases of longevity since the times of
Christ: So the great ages of Amos and Ammaron are not highly
improbable.

BAPTISM. 14 T

THE BRASS PLATES.

Of the brass plates brought out from Jerusalem, (1 Nephi 1: 46,
47, 48; Alma 17: 5), Mr. Sheldon says:

"If these unfound brass plates are yet to be seen by all nations," etc.

There is no promise that they were to be "seen" by all nations;
but only that their contents, in part, or in whole, were to go to all
nations. And that is being fulfilled, in part, by the circulation of
the Book of Mormon; for it is made up, in a measure, of facts
contained on those plates.

BORN OF THE SPIRIT.

He thinks it contrary to the belief and teachings of the saints
that Alma, (Mosiah 11: 22) should be born of the Spirit (or have
his sins pardoned, as he puts it) before baptism by water. But in
this is nothing more strange than the case of Cornelius, treated on
p. 52. God may pardon person's sins before baptism, and give
them the Spirit in great power also; yet it is out of the ordinary
course. The Lord increased the widow's oil and meal (1 Kings
17: 14), but that is not the common way for him to supply the
wants of the needy.

BAPTISM.

He also cavils about the commandment concerning candidates
for baptism where it says:

"All those who humble themselves before God and desire to be baptized
and truly manifest by their works that they have received [of] the Spirit of
Christ unto the remission of their sins, shall be received by baptism into
his Church."— D. C. 17 : 7.

He leaves out the word of, inclosed in brackets, when quoting,
and then says:

"Here the reception of the Spirit and remission of sins is made a prereq-
uisite to baptism."

Not quite so fast, Mr. Sheldon; a man may receive of a, cup of
wine, and still not receive the cup. Receiving "of the Spirit of
Christ unto the remission of sins," means, simply, receiving that
which leads, or moves towards that condition. The words to and
unto are synonymous. A man may start to New York, and yet
never get there.

BAPTISM FOR THE DEAD.

Mr. Sheldon says:

"The Mormon doctrine of baptism by proxy — baptizing the living for the
dead — establishes the doctrine of salvation without repentance on the part of
the sinner."

148 ENDLESS PUNISHMENT.

This is not true, and he knows it is not the doctrine of the
Saints. The doctrine and belief of many of the Saints is that, as
the spirit of man, after death, is active and capable; and that, as
the judgment of the wicked dead does not take place till after
their resurrection (Rev. 20: 5, 12, 13), there is in that fact strong
presumptive evidence in favor of the idea that the spirits of the
wicked dead are, in the intermediate state, placed under reforma-
tory influences as contemplated in John 11: 25; 1 Peter 4: 6, etc.,
etc. The statement in Isaiah 24: 21, 22, that the "prisoners" shall
"be visited" "after many days;" and the statements in 1 Peter 3:
18-20; 4: 5, 6, that disobedient "spirits" shall be preached to in
"the prison," treated of on p. 115, with other texts, (among them
Jonah 2 : 1-4) give ample ground for believing that sinners, except
those of the very vilest degree, may hear the gospel in the world
of spirits and repent. And it is for this repentant class that bap-
tism is to be administered by proxy, for the reason set forth in the
following: "As for thee [Christ] also, by the blood of thy covenant
I have sent forth thy prisoners out of the pit, wherein is no water"
— Zech. 9:11. And as for baptism for the dead, why did Paul
speak of it as though practiced in the church, if it was not so
practiced? —

"Else what shall they do which are baptized for the dead, if the dead rise
not at all."— 1 Cor. 15:29.

Now it will not do to say that "the dead" here spoken of is the
dead Christ, as some do; for here "the dead" is from the Greek,
nekron and is a plural noun. Besides, it is historically true that
such a practice was had in the days of the first Christians. And
yet this is not now a fundamental doctrine — a formally authorized
doctrine — of the Reorganized Church of the Saints.

ENDLESS PUNISHMENT.

Mr. Sheldon strives to make a conflict in the teachings of our
standard works in respect to endless punishment. He argues that
when a person suffers "endless pnnishment," "eternal punish-
ment," "everlasting punishment," "eternal torment," etc., he nec-
essarily suffers that punishment — torment — eternally, in the most
absolute and extended sense of that term. Now the Book of Mor-
mon, like the Bible, uses the words eternal, forever, everlasting,
endless, etc., to signify lengthy periods, but not always absolute
and unending duration. And this is especially true when describ-
ing punishment. See 2 Nephi 1:4; Mosiah 11: 22; Alma 17: 2;
book of Mormon 4: 6, etc. .Exodus 12: 14, 17, 24; Lev. 25: 46;
Num. 18: 8; 1 Sam. 3: 13; Isa. 34: 10; Amos 1: 11; Jonah 2: 6;

THREE HEAVENS. 149

Gen. 17: 8; 48: 4; 49: 26; Lev. 16: 34; Hab. 3: 6; 1 Tim. 1: 14.
The "everlasting punishment" mentioned in Matt. 25: 46, it is
held by the most eminent scholars of the primitive church, and
also of the present times, to mean punishment during a certain
period — the age to which it relates. They inform us that olam,
Hebrew, is the same in sense and meaning as aionias, Greek, and
that both ordinarily signify age or life, and sometimes an indefi-
nite period. Now, the sentiments advocated in D. C. 18: 1, 2,
about which Mr. Sheldon makes such an ado, are similar to those
just noticed. "Endless punishment" is treated of in the revela-
tion cited as a condition in which persons may be placed, and
from which they may be delivered on their repentance and recon-
ciliation to the law and order of God. This is the sum of the
matter. The meaning of a word, and the signification of a sen-
tence, can only be determined by what is directly connected with
it. Of this fact Mr. Sheldon seems quite oblivious.

THREE HEAVENS.

Mr. Sheldon says Mahomet had seven heavens while Joseph
teaches three kingdoms in the future world. Well, Paul (2 Cor.
12: 2) tells of "the third heaven;" and inasmuch as there is "the
third heaven," there must be the first and the second. Paul also
tells us, in describing the resurrection of the dead (1 Cor. 15: 41,
42), that

"There is one glory of the sun, another glory of the moon, and another
glory of the stars; for one star differeth from another star in glory. So also
is the resurrection of the dead."

Joseph and Paul agree, only Joseph calls those conditions king-
doms, while Paul calls them (/lories. The departments, or condi-
tions, are the same, yet described under different forms of speech.
God has promised to judge all according to their works (Rev. 22:12:
Rom.2:6; 14:12; Rev. 20:12,13; Matt. 16:27; Jer. 17:10; 32:19; Job
34: 11; Ps. 62: 12; Ezek. 33: 20), a principle co-eternal with God;
(Heb. 1: 9, with Jude 6; 2 Peter 2:4; John 8: 44, with Luke 10,
18), and has promised that the faithful Saints shall be with Christ
(John 17: 24; 14: 3; 1 Thess. 4: 16, 17), and that they shall be like
Christ (1 John 3: 3; 1 Cor. 15: 49; Phil. 3:21; Col. 3:4; Rom.
8: 16, 17). These, then, possessing the same glory or heavenly
condition with Christ, who will occupy the two lesser glories?
Evidently those whose "works," under the equitable and gracious
judgment of God, render them meet for them.

Joseph the seer teaches that men's rewards or future condition,
will vary as their "desires" (Alma 15:11; 19:8) and their "works"

150 BOOK OF MORMON.

shall vary; and that, too, even among sinners. John teaches (Rev.
22: 14, 15) that while "they that do his [Christ's] commandments"
"have right to the tree of life, and may enter in through the gates
into the city," yet "without [that is, on the outside of the
city] are dogs, and sorcerers, and whoremongers, and murderers,
and idolaters, and whosoever loveth and maketh a lie." All ought
to be glad that, after suitable, though terrible punishment, there is
something better than hopeless, unending torment, eternal sleep,
or annihilation, for even them who love and make lies! In these
teachings Joseph and the Bible are identical. Jesus says:

"All manner of sin and blasphemy shall be forgiven unto men [on their
repentance, evidently] ; but the blasphemy against the Holy Ghost shall not
be forgiven unto men. And whosoever speaketh a word against the Son of
Man, it shall be forgiven him; but whosoever speaketh against the Holy
Ghost, it shall not be forgiven him, neither in this world, neither in the world
to come."— Matt. 12 : 31, 32.

The plain inference from this passage is, that "in the world to
come" all sins except the one may be forgiven. Here, then, are
three testimonies agreeing essentially in the same idea. But the doc-
trine held by Mr. Sheldon and others, that all who do not profess
Christian faith in the present life are doomed to an absolutely end-
less sleep, or endless torture, is as horrid and hateful as it is irra-
tional and unscriptural. Those who can see nothing better should
not boast of their wisdom or their love.

CHAPTER VIII.

BOOK OF MORMON.

Mr. Sheldon quarrels with the idea that Psalm 85: 11, is applied
in proof of the coming forth of the Book of Mormon. He says
"the Book of Mormon did not 'spring' out of the earth, but was
simply dug out." How profound! Webster says spring means "to
proceed," "to issue," "to issue into sight or notice." And this is
precisely true of the coming forth of the Book of Mormon. He
also quarrels with the application made of Isaiah 29th chapter in
proof of the Book of Mormon. He says the passage: "And the
vision of all is become unto you as the words of a book that is
sealed, which men deliver to one that is learned, saying, Read

SEALED BOOK. 151

this, I pray thee," was not fulfilled in connection with the Book of
Mormon, because only Martin Harris delivered them to the learned
man. But Mr. Sheldon should bear in mind that Joseph was a
party to this delivering "the words of a book that is sealed" to Mr.
Anthon, just as much as Solomon was a leading party in building
the temple, though doing none of the mechanical work. It is a
principle in law and good common sense, that "whatever a man
does by his agent he does by himself." "Men" did deliver "the
words of a book that is sealed" to the "learned;" for Joseph sent
Martin for this very purpose.

Mr. Sheldon says Jesus applied verse thirteen "to the Jews in
his day." Yes, but he did not claim it had its final fulfillment
there and then. The thirteenth verse fitted their case and condi-
tion, but only in part. Peter accommodated Joel 2: 28-32, to the
day of Pentecost, yet it was not finally fulfilled on that occasion.
This practice was frequent with the apostles. "Out of Egypt
have I called my son" (Matt. 2: 15), was applied to the bringing
of Christ out of Egypt; but primarily it related to the calling of
Israel out of Egypt (Hosea 11: 1). This is one specimen out of
many that might be cited. Newton remarks, in his work on the
fulfillment of prophecy, that "many prophecies of Scripture have a
double meaning, literal and mystical, respect two events, and have a
two-fold completion" — p. 71.

Mr. Sheldon says "the 'vision of all,' — verse eleven, — had then (in
the days of Christ) become to the Jews like a sealed book that
could not be read by the learned, or by the unlearned — instead of
one that could be read by the unlearned Joseph." But he should
remember (what is fatal to his logic) that "the words of the book"
would be read; for in verse eighteen it is said:

"And in that day shall the deaf hear the words of the book, and the eyes of
the blind shall see out of obscurity, and out of darkness."

So we see "the words of a book that is sealed" would be uttered
and heard — hence "read." And when Isaiah predicts that the
"learned" could not read "the words" of the book that was sealed,
it was equivalent to predicting that its language was such as the
then learned could not read. For it was not "the book," that he
was requested to read, but "the words of" the sealed book. Isaiah
predicts that "the words" of the sealed book should be delivered
by "men" to the "learned" and this was done by Joseph and Mar-
tin to Mr. Charles Anthon, Professor of languages in Columbia Col-
lege, New York. So precise is the prophecy, and so exact its ful-
fillment.

152 LAND OF JUDEA.

That Isaiah 29th chapter, 4th to 24th verses, did not have their
fulfillment in the days of Christ, nor near to that time, but that
they were to be fulfilled in these latter days, is made conclusive
from the following facts:

Firstly: In the days of Christ there was no "book," neither "the
words of a book that is sealed," that was given to the "learned" or
the "not learned." The Jewish people had possessed "Moses and
the prophets" many centuries before the coming of Christ ; but the
New Testament was not compiled and pronounced canonical till
the third Council of Carthage, A. D. 397. And besides that, the
first book of the New Testament, (Matthew) was not written till
between A. D. 50 and A. D. 60. These books, then, or any part of
them, can not be "the book" or "the words of a book that is
sealed;" therefore this prophecy did not have its fulfillment in the
times of Christ, and, consequently, the immediate contexts could
not have been fulfilled then.

Secondly: It is said in the 17th verse:

"Is it not yet a very little while and Lebanon shall be turned into a fruit-
ful field, and the fruitful field shall be esteemed as a forest ?"

Here a highly important truth is declared in an interrogatory
form, — "Is it not yet a little while?" meaning simply, that it would
be but a little while after the events mentioned in the preceding
verses had transpired, until "Lebanon shall be turned into a fruit-
ful field, and the fruitful field shall be esteemed as a forest." This
passage as found in the Book of Mormon is in the form of a direct
prophecy and reads: "But, behold, saith the Lord of Hosts, I will
shew unto the children of men [the world] that it is not yet a
very little while [after the coming forth of the Book of Mormon]
and Lebanon [Judea] shall be turned into a fruitful field; and the
fruitful field shall be esteemed as aforest." — 2 Nephi 11: 18. That
this term, Lebanon, means the same as in Jer. 22: 23; Ezek. 17: 3;
2 Chron. 25: 18; Zech. 10: 10, etc., viz., the land of Judea, is, we
think, quite plain. It certainly relates to a land that, prior to the
change promised, had been barren and desolate. For it is to be
"turned into a fruitful field;" and yet it shall, after this change^
for a time at least, be "esteemed as a forest" — an uncultivated and
unimproved tract of land. Now the land of Judea, soon. after the
time of Christ, became desolate and barren as predicted by the ser-
vants of God (Lev. 26: 33-43; Deut. 28: 24; 29: 22, 23; Ezek. 36:
3-6, 33, 34; Dan 9: 27, etc.), but soon after the coming forth of
the "book that is sealed," it was to be restored from its barren and
unfruitful condition, a change, the very opposite of that which took

JACOB BLESSED. 15$

place soon after the time of Christ, which facts show that these were
the events predicted in Isaiah 29: 9-24. It it a fact, of which all
may inform themselves, that in this nineteenth century, and since A.
D. 1827 — the time the Book of Mormon was revealed — the land of
Judea — Lebanon — has been turned into a state of great fertility
and fruitfulness. Its "former and latter rain" have been restored,
the latter, for the first time with regularity for many centuries, in
the fall of 1852. (See Mitt. Star, vol. 15: 788). As a result, this
land so long barren and desolate is now bringing forth in its an-
cient fertility wherever the hand of enterprise and tilth is applied.
Here, then, are incontestible proofs that the prophecy indicated
did not have its fulfillment in the time of Christ, but that in these
days it is having a most wonderful, literal and glorious accom-
plishment.

Thirdly: In the twenty-second verse is this prediction:

''Therefore, thus saith the Lord, who redeemed Abraham, concerning the
house of Jacob : Jacob shall not now be ashamed, neither shall his face now
wax pale."

From this we learn, that at the time Lebanon is turned into a
fruitful field — after the coming forth of the "book that is sealed"
— the "house of Jacob," including the Jews, of course, would be
found in a highly favored condition — "Jacob shall not now be
ashamed, neither shall his face now wax pale." For seventeen
centuries and more, shame and fear have been the portion of the
Jews in their captivity and tribulations amid the nations, and this,,
too, in fulfillment of prophecy — Lev. 26: 36-38; Deut. 28: 65-67;
Zeph. 3; 19, etc., etc. — and now, within the last one hundred years>
and more particularly since 1827, the Jewish race have become emi-
nent in the nations where they dwell, are highly favored, and are
made partakers of honor and fame in well nigh every department
of civilized life. Immediately after the time of Christ the oppo-
site of this was true, for they were brought to shame, and their
faces "waxed pale" through fear, famine, and despair. But now
their shame and fear are removed, and their faces no longer "wax
pale;" therefore these are the days for the accomplishment of the
prophecy under consideration, and these are the times for the
coming forth of the "book that is sealed." The Almighty has fixed
these periods, and marked them in such a manner that the sophis-
try of "blind guides," nor the "cunning craftiness" of the worldly
wise and prudent can disguise their exact location in the world's
history, their importance and signification. The nineteenth cen-
tury being thus definitely marked of God, in prophecy and history,,

154 HEBREWS IN AMERICA.

as the time, and the only time, in which Isaiah 29: 4-24 finds its
fulfillment, we enquire for the "book that is sealed," and for "the
words" of that book, and can find nothing that fulfills the prophetic
description but the Book of Mormon. It comes forth in the exact
time required; it comes forth "out of the ground," as required; its
"speech" whispers out of the dust, as required; it is the "speech,"
and "vision," of that people who went out from Jerusalem before
its destruction by Nebuchadnezzar (intimated in the first four
verses), as required by the prophecy. Its language, in the origi-
nal, was "sealed" so that the learned could not read it, as required
by the prophecy; its words were delivered by "men" (Joseph and
Martin) to the "learned," just as required. Though the learned
could not read "the words" when first delivered, yet after being
given to the unlearned they are read, just as required by the
prophecy. It comes forth a little while before Lebanon — Judea —
is "turned into a fruitful field," as the prophecy requires; and in,
•and after, the time of its coming forth, the Jews, for a wonder, are
found in a highly favored and prosperous condition, as required
by the prophecy. (See Saints' Herald for 1888, page 281). The
Book of Mormon — "the words of the book" that was "sealed" —
comes richly laden with instruction in spiritual things, and thor-
ougly freighted with the essential doctrines of the Savior, the
Lord Christ, as it intimated in the prophecy; for "they also that
erred in spirit shall come to understanding, and they that mur-
mured shall learn doctrine" (vs. 24). Now, in all these particu-
lars, as well as in others, the Book of Mormon corresponds to, and
agrees with the prophecy under consideration, and no other book
•or work under heaven does, or can, for it is now too late for the
coming forth of any other book to fulfill that wonderful prophecy.
3?or these reasons it is conclusive that the book is of divine origin.
The Book of Mormon having been written by Hebrews who
came out from Jesusalem B. c. 600, we might reasonably expect
them to be acquainted with and skilled in the Hebrew language,
especially as they carried with them valuable records of their
nation; and the book claims that they were. Nephi, in first book
of Nephi 1:1, says:

"I make a record in the language of my father, which consists of the learn-
ing of the Jews, and the language of the Egyptians."

And Moroni says:

•'And if our plates had been sufficiently large we would have written in
Hebrew; but the Hebrew hath been altered by us also ; and if we could
have written in Hebrew, behold, ye would have had no imperfection in our
record." — Book of Mormon 4 : 8.

HEBREW KELICS. 155

Now this remarkable and important claim, that one portion of
the ancient inhabitants of America were skilled in writing a modi-
fied form of the Hebrew language, is fully sustained by discoveries
of such writing, made by scientists and antiquarians long since the
coming forth of the Book of Mormon, these discoveries being in
nowise connected with the people who believe in the divine authen-
ticity of that book. We first present an article from The Israelite
Indeed, a paper edited by the late G. R. Lederer, a converted Jew.
Of course we do not endorse the groundless and absurd conclusions
of the writer as to how the writer, or writers, of the described relic
came to America, It will be seen that Mr. Lederer perceives that
the Hebrew in which this relic is written is "changed" from the
ancient form somewhat, and yet it is not in "the modern Hebrew,"
which would most likely be the case if a forgery were possible.
It will be further seen that Mr. Lederer thinks the writer of the
relic could not have been a Jew, because the Ten Commandments
are there rendered differently than in the Bible. The Hebrews of
the Book of Mormon having slightly "changed" the language,
which a superstitious Jew would not dare to have done, it is not
at all strange that they should modify the form and letter of the
commandments, though careful to retain their essential import
and meaning. Here is the article referred to:

"HEBREW RELICS.

[These two inscribed stones were sent to New York by their discoverer and proprietor,
Mr. David Wyrick. of Newark, Ohio, to Mr. Dwight, to be submitted by him to the examina-
tion of the learned, accompanied with full accounts of the discovery, and maps and drawing8
illustrating the place and circumstances].

"We suppose that many, if not most of our readers have seen, in religious
as well as secular papers, the accounts of some relics which were found a
few months ago in a mound near Newark, Ohio. These relics consist of
stones, in strange shapes bearing Hebrew inscriptions, which makes the case
particularly interesting to me, as a Hebrew. I have read, therefore, with
great interest, all that has been published concerning them, and studied the
-opinions of different men of science and learning, who have expressed them
in public ; but I desired to see the objects themselves, to put my finger on
these relics, which bear inscriptions of the holy language which once was
written with the finger of God upon tables of stone ; a language spoken and
written by the prophets of Israel, who predicted the main features, not only
of the history of Israel but also of the world at large. It is one of the pecu-
liar and national characteristics of the Jews, to feel a sacred awe for that lan-
guage, and even for "the square characters" in which it is written, so that
every written or printed Hebrew page is called "Shemos," by which the peo-
ple mean to say, a paper on which holy names are printed or written. A
pious Jew would never use any Hebrew book or paper for any secular pur-

Eose whatever, and carefully picks up every bit and burns it, Being now,
y the grace of God, an "Israelite Indeed," believing in Him concerning

156 HEBREW RELICS.

whom Moses and the prophets did write, that sacred language has increased
in its charming influence, upon my mind ; this may explain my anxiety to
see those relics with the Hebrew inscriptions, without, however, entertain-
ing the least hope of ever having that wish realized. This time, however,
I was gladly disappointed; for, in calling a few days ago on my friend, Mr,
Theodore Dwight (the Recording Secretary of the 'American Ethnological
Society,' and my associate in the editorship of this Magazine), my eyes met
with the very objects of my desire. That I examined these antiquities care-
fully, none of our readers will, I think, entertain any doubt. I recognized
all the letters except one, (the ayin), though the forms of many of them are
different from those now in use. This, however, is not the case with the stone
found first, (viz., in July 1860), which has the form of an ancient jar, bear-
ing Hebrew inscriptions on its four sides, which are in perfectly such char-
acters as those generally in use now. I can not form any opinion concern-
ing the use or meaning of this, which was found first, as the inscriptions do
not lead to any suggestions whatever. They are as follows : 1. "Debar Jeho-
vah," (meaning the Word of Jehovah). 2. "Kodesh Kodeshim" (The Holy
of Holies). 3. "Thorath Jehovali," (The Law of Jehovah), and 4. "Melek Aretz,"
(King of the Earth).

"What was it intended for? Is it as some suppose, a relic of ancient Free-
masonry ? We can not concur with that idea, because the first question
which would suggest itself to our mind is : How did this relic get into a
mound of the ancient Indians, and this, too, at such a considerable depth,
and altogether singular? We must leave the solution of this problem to
after-days, when men of industry and love for antiquities shall perhaps suc-
ceed in discovering more relics, by which the present ones may find an ex-
planation.

"This, however, is not the case with that before mentioned, which was
found on the first of November, last [18(50], It is evident — at least to my
mind — that the writer, or carver, intended to perpetuate the essence of the
divine law, which could not have been done in a better way than by engrav-
ing it on a stone, of such a nature as should l.-e able to resist all influences
of the destroying tooth of time. It is also evident to my mind, that the
writer was not a Jew or an Israelite, as some suppose, but a proselyte, one
who had been taught by a Hebrew, and perhaps converted to abandon his
idols, to believe in one living and invisible God, and to keep his command-
ments. My reasons for believing the writer not to have been a Jew, are
briefly these: 1. The veneration which the Hebrews of all classes pay to
the Holy Scriptures, and particularly to the five books of Moses, is so great
that the slightest alteration, even of a point, is considered sinful ; and the roll
from which they read in the synagogue, in which is found any alteration,
transposition of letter, or incorrectness — as, for instance, a cheth Instead of a
hay, must be immediately laid by, and not allowed to be used, until cor-
rected. A Hebrew, therefore, who knew how to write the Ten Command-
ment, would have either written them perfectly, or not at all ; and as there
are many mistakes in that engraving, some letters entirely wanting, some
transposed, and some superfluous, I conclude the writer was not a;Hebrew. 2.
The order, or rather disorder, in which the Ten Commandments are engraved
— of which we have nothing of a similar kind elsewhere — proves that the
author was not a Hebrew. 3. The presence of a human figure, however, is
the strongest objection against the suppositon that the writer was a Hebrew.
Though, in more recent times, after the invention of printing, the Jews be-
gan to imitate the Gentiles, in having the figures of Moses, Aaron, David,

HEBREW RELICS. 157

and Solomon on the title-pages of their printed Bibles and prayer-books ;
yet, in ancient days — the age when this stone must have been prepared —
no Hebrew would'have dared to carve any human figure, even that of Moses,
in connection with the Ten Commandments, That this figure led to a fatal
mistake, is evident from the fact, that the Reverend and learned John W.
McCarty, of Newark, Ohio, who first deciphered and read the inscription,
read the word Moshe — Moses — over the head of the figure, in connection
with the next line of the bas-relief, commencing : 'Who brought thee out of
the land of Egypt ;' thus making Moses instead of Jehovah, the real deliv-
of Israel.

''The discovery of that very remarkable antiquity confirmed me in my
opinion, not that the aborigines of America are of Hebrew descent, but
that, at some remote age and in some now unknown way, one or more pious
and distinguished Hebrews came over to this continent, became the teachers of
some of the wild tribes of America, and thus introduced not only the know-
ledge of the true and living Jehovah, but to some extent Jewish, or rather
Mosaic rites and ceremonies also. This, I think, is the real reason why, after
the invasion of this continent by the priest-ridden and fanatic Spaniards and
Portuguese, so many things resembling Judaism, and the belief in one who came
to enlighten them, departed and promised to come again, was found among
the southern tribes of Indians, and all pictures, engravings and signs of it
were destroyed by superstitious priests and monks.

"One, or a number of those believing Indians, seeing that in the absence
of their teachers, the people were falling gradually back into their old Pagan
habits, became alarmed, and fearing that, in a short time, all would be for-
gotten and lost, concluded to preserve the essence of faith at least, by engraving
it on a table of stone. They did it with the best of their knowledge of the
Hebrew writing, as well as of the construction of the passage.

that the writer or writers had already forgotten much. Of one thing, howev-
er, I am morally convinced : that this stone is a genuine relic of antiquity, as
it would be a greater difficulty to believe in the invention of such a strange
mixture of characters, disorder of combination, and innocent blunders, than
to believe it the handiwork of a generation long since passed away." — G. R.
Lederer, in "Israelite Indeed" May, 1861.

We next present our readers with an article on the same general
subject from The Prophetic Watchman:

"CURIOUS RELICS — ANCIENT ISRAELITES IN AMERICA.

"We are all more or less acquainted with the so-called 'Indian Mounds.'
found in various parts of our country. There are hundreds of them in Ohio
alone — several near Newark, Licking Co. Pipes, copper beads strung upon
a vegetable fibre, human skeletons, skulls, bones of animals and birds, some
charred by fire, as if they had been sacrificed upon a burning pile, have
been obtained from them. For centuries it has been a most interesting sub-
ject of inquiry as to who built these mounds, and whence came their build-
ers. Within the past few years some relics have been discovered, which
are thought to throw light on the subject:

"The first is a little coarse sandstone, not quite an inch and a half high by
about two inches long. It was found in the 'Wilson Mound,' and bears the

158 AMERICAN ANTIQUITIES.

face of a human being. On the forehead are five distinct Hebrew characters,
which are interpreted to mean : 'May the Lord have mercy on him (or me)
an untimely birth,' evidently an expression of humiliation.

"The second relic from the same mound is stone closely resembling lime-
stone. It is rather triangular than square in its form, and yet it differs
widely from both. It represents an animal, and contains four human faces
and three inscriptions in flebrew, signifying devotion, reverence and natural
depravity.

"The third stone was found in 1860, about three miles from Newark. It
has a shape like a wedge, and is about six inches long, tapering at the end.
On one end is a handle, and at the top are four Hebrew inscriptions.

"The last relic is an object of much interest. It was found in 1860, and
has engraved upon it a figure of Moses, and the Ten Commandments. One
side is depressed, and the reverse protrudes. Over the figure is a Hebrew
word signifying 'Moses." The other inscriptions are almost literally the
the words found in some parts of the Bible, and the Ten Commandments
are given in part and entirely — the longest being abbreviated. The alphabet
used, it is thought, is the original Hebrew one, as there are letters known in
the Hebrew alphabet [not] now in use, but bearing a resemblance to them.
All tilings on this stone point to the time before Ezra* to the lost tribes of
Israel, and the theory is, that some one of these tribes found their way into
this continent, and settled where the state of Ohio now exists." — From the
Prophetic Watchman, Sep. 14, 1866.

Our next is the sura of a lecture delivered in Allegheny City,
Pennsylvania, in 1866:

"AMERICAN ANTIQUITIES.

"A short time « since a notice was published in the city papers that there
would be an exhibition and a lecture delivered by the Rev. R. M. Miller, in
the First Presbyterian Church, Allegheny, upon some Indian relics lately
discovered in some mounds near Newark. Ohio, containing Hebrew inscrip-
tions, and as a matter of course I attended the lecture, as all Latter Day
Saints 'eel considerable interest in all the testimony pertaining to the an-
cient inhabitants of this land, not because they are any way in the dark
upon the history of the past in relation to them, but because additional tes-
timony strengthens the evidence in regard to the divine authenticity of the
Book of Mormon, in which they have perfect assurance as being a sacred
record, containing the covenant for the gathering of Israel, in conformity
with the testimony of the prophets.

"The reverend gentleman commenced his lecture by giving a general de-
scription of the mounds and ancient fortifications in Ohio and the western
country. He said that it was estimated there were in the state of Ohio,

*It appears that "the alphabet used, it is thought, is the original Hebrew," and why do the
Hebrew scholars who have examined the inscriptions only think so, and why are they not cer-
tain about it? Evidently because there is only in part a resemblance between the letters in
these inscriptions, and the most ancient Hebrew alphabet of which Hebrew scholars have a
perfect knowledge. The facts developed by these discoveries, coincide perfectly with a state-
ment of Mormon in Book of Mormon chap. 4, par. 3, who says: "If our plates had been suffi-
ciently large we should have written in Hebrew, but the Hebrew hath been altered by us also."
Again, the Nephites and Zarahemlaites came out from Jerusalem just before the time of Ezra*
therefore the coincidence is but reasonable.

HEBREW RELICS. 159

alone, ten thousand of them. He gave a very clear and distinct description
of the situation and construction of several of them in the neighborhood of
Newark, Ohio, from whence the relics he exhibited were obtained. I be-
lieve the mounds were from ten to twelve miles apart, where they were
found.

"The first piece he exhibited was a stone head, (or rather a photograph of
it), which was cut oif of the neck, close to the ears. On the forehead was
written in Hebrew, 'May the Lord have mercy upon an untimely birth/
He gave it as his opinion that the person who had it deposited with his re-
mains, had been executed, perhaps decapitated. There was charcoal and
burnt bones of animals and men in the debris. The original is in the pos-
session of Mr. Tennant, of Newark, Ohio. It was found in a mound three
miles from Newark. In the same mound was found a three cornered piece,
upon which was carved two human faces and an animal. On the forehead
of one of the figures of a human face was a phylacter, in the form of a skull,
upon which was carved the letter used to denote the name of the Almighty.
On the forehead of the other carved human figure was written in Hebrew,
'It is good to love the aged.' On the side of the animal was written in
Hebrew something denoting natural depravity. The reverend gentleman
said it was the sam* as found in Jeremiah: 'the heart is deceitful,' etc., [Jere-
miah 17 : 9.] Mr. Strock, of Newark, owns this.

"The third piece was in the shape of a wedge. On one side was written
in Hebrew :

"First side.— 'The Lord is king of oil the earth.'
"Second side. — "The sword of the Lord is the law.'
"Third side.— 'The Holy of Holies:
"Fourth side. — 'The Jew of life is the Lord awaking souls '

"The fourth piece was what he called a Teraphim, a household god, and
quoted Judges 17 to prove it.

"This a stone about eight inches long, three wide, and two thick. There
is a depression on one side of about half an inch deep, and in the depression
there is cut the figure of a man dressed in priestly robes, and over his head,
in the depression, is written the word ''Moses," and in lines on the back and
edges is written in Hebrew the ten commandments to Israel written upon the
tables oi stone by the finger of the Lord, and given to Moses upon the
mount. There is some little difference between it and the version we have of
it in the Bible. It is a little more brief. For instance, it says, "Who brought
theefrom the land of bondage," and, "vx days shalt thou labor." In our version
we have this addition: "and do all thy woik" These are all I can now re-
rnember,-but I thought the brevity made them more perfect.

"This Teraphim was found about two and a half miles from Newark, near
the base of a very large mound. This mound is composed of stones, and it
is thought that 20,000 wagon loads have been carried away, to build the
canal some years since. It was 400 feet at the base and 50 feet high. Near
its base a small mound was noticed, which was composed entirely of fire-
clay, and some of the men at work in that neighborhood, thought for curi-
osity they would dig into it, and see if anything particular was in it. The
person dug until he came to a piece of wood, upon which he found some
copper beads. He took them away and of course exhibited them. This
aroused the curiosity of another party, and some two or three persons went
and made further search into the fire-clay, and upon lifting up the wood, it
proved to be the lid of a box, lined inside with some kind of coarse cloth,
but so entirely rotten that it crumbled at the touch. The box contained a

160 HEBREW EELICS.

skeleton and what had been a necklace of copper beads, but the string was
also rotten. The party removed the wooden box, and began to dig some
•deeper. They soon struck a stone box of an oblong shape, cemented together
in the middle. They shook and found it contained something, as it made a
rattle when shaken. They forced it open, and found its contents to be the
Teraphim, or image, having these Hebrew inscriptions upon it. If I remem-
ber correctly, this was found in the year 1865, the others some year or two
before. This Teraphirn is now the property of Mr. David Johnson, of
Coshocton, Ohio. The Rev. Miller seems to be a good Hebrew scholar, as
he read and criticised the language in the presence of several of the theo-
logical professors of the Presbyterian College, Allegheny City. He stated
that he had taken them to Cincinnati, and shown them to several learned
Rabbis, and they were agreed that the Hebrew characters were of a date be-
yond the time of 'Ezra. He described, on a board, the difference of the for-
mation of the letters before and and after that period.

"I will not repeat their theories and conjectures respecting the wanderings
-of the Israelites to reach this land, but this he said was his conclusion:

"First, — That some of the tribes or parts of tribes of Israel had once inhabit-
ed this land.

"Second. — That they were the mound builders ; but whether the modern
Indians are their descendants, or whether they had destroyed the Israelites,
he could not say ; but if the Indians are not the descendants of the mound
builders, but had extirpated them, then the question remains, where did
these Indians come from? Who are they ?

"My own conclusion respecting these things is that of every Latter Day
Saint. The relics were hid up, in the providence of God, as collateral testi-
mony of the latter day work, and especially of the Book of Mormon.

JOSIAH ELLS."

PITTSBUKG, Pa., August 12, i860.

Now, from these relics we learn just what was claimed by the
Book of Mormon over thirty years before their discovery, (1) that
the ancient inhabitants of America possessed a knowledge of, and
wrote upon enduring substances, a modified form of the Hebrew
language; (2) that they possessed the writings of Moses and the
prophets up to the times of Jeremiah, including the first part of
his writings to chap. 17, verse 9, — "The heart is deceitful," etc.
For of these records it is said by Nephi:

"My father, Lehi, took the records which were engraven upon the plates
•of brass, and he did search them from the beginning. And he beheld that
they did contain the five books of Moses, which gave an account of the cre-
ation of the world, and also of Adam and Eve, who were our first parents ;
and also a record of the Jews from the beginning, even down to the com-
mencement of the reign of Zedekiah, king of Judah; and also the prophe-
cies of the holy prophets, from the beginning, even down to the commence-
ment of the reign of Zedekiah ; and also many prophecies which have been
spoken by the mouth of Jeremiah" — 1 Nephi 1 :46.

We find (3) that these sacred writings were hidden up in "a
stone box," as were the plates of the Book of Mormon. Here,
then, is a chain of evidence in support of the claims of the Book

AMERICAN ANTIQUITIES. 161

of Mormon that is as strong as it is strange, and one that can not
fail to fasten conviction upon the mind of the unprejudiced en-
quirer, while it joyfully confirms the faith of the believer. But
we have not done with this language question. In our quotation
from 1 Nephi, 1:1, we see that the ancient Hebrews on this con-
tinent were not only skilled in writing Hebrew, but also in "the
language of the Egyptians." It is stated in Mosiah 1:1, that Le-
hi had been "taught in the language of the Egyptians," and that
he taught the same to his children; and in Book of Mormon 4: 8,
Moroni informs us that he wrote the entire record from which the
Book of Mormon was translated, "in the characters which are
called among us the reformed Egyptian." Now when we find by
testimony outside of the Book of Mormon, that the ancient in-
habitants of America possessed a knowledge of Egyptian hiero-
glyphics, and sculpturing, and architecture, we have another strong
evidence of the divinity of that book. This evidence we have
presented, in part, on pages 153 to 158, and we now give more.
Mr. Delafield says, in his Antiquities of America, page 41:

"Still further and more important evidence, however, renders the point
conclusive that southern Asia was the birth-place of this [Ancient American]
people, as we detect among them actual traditions of the flood, the building
of Babel, and the death of Abel."

Again:

"One of the most interesting sources of comparison between Mexico, Peru,
and Egypt, is to be found in an investigation of their hieroglyphic system. Each
of these countries had a peculiar method of recording events by means of
hieroglyphic signs, sculpturing them on monuments and buildings, and por-
traying them on papyrus and maguey." — p. 42.

Further:

"Baron Humboldt considers the Mexican paintings as rather correspond-
ing with the hieratic than the hieroglyphic writings of the Egyptians, as
found on the rolls of papyrus in the swathings of the mummies, and which
may be considered paintings of a mixed kind, because they unite symboli-
cal and isolated characters with the representation of an action. It is the
opinion of the author that further investigations and discoveries in deciper-
ing Mexican hieroglyphic paintings will exhibit a close analogy to the
Egyptian in the use of two scriptural systems ; the one for monumental
inscription, the other for the ordinary purposes of record and transmission
of information. We find the three species of hieroglyphics common to Mexico
and Egypt." — p. 46.

On page 65, Mr. Delafield reviews:

•'The analogical evidence of an identity of the family of Mexico and Peru
with that of Hindostan or Egypt, to simplify which we name the several
coincidences, which have been specified in their proper order :
11

162 HIEROGLYPHIC WEITING.

"I. PHILOLOGICAL. The various analogies in language.

"II. ANATOMICAL. The peculiar craniological formation common to those
countries, as asserted by Dr. Warren.

"III. MYTHOLOGICAL. The existence of two peculiar modes of worship,
[that of Nephites and Lamanites ?] addressed to two deities ; one sanguinary,
the other peaceful. * *

"IV. HIEROGLYPHIC. The use of three peculiar systems of hieroglyphic
writing of the Egyptians.

"V. ASTRONOMICAL. 1. Identity in the division of the year, month, and
week ; and the calculations thereof. 2. Identity in the use of intercalary days.
3. Identity in zodiacal signs.

"VI. ARCHITECTURAL. 1. Identity in sepulchral tumuli [mounds for bur-
ial]. 2. Identity in pyramidal temples. 3. In the uses of these temples. 4.
In the mechanical power which enabled them to move masses that no other
races have ever accomplished. 5. Their use of hieroglyphic sculpture on all
their sacred buildings. 6. Similarity in zodiacal and planispheric carvings.
7. Identity in sepulchral ornaments.

"VII. Identity in practice of embalming and preservation of the royal
corpses."

The Ancient Nephites and Zaraheralaites were, no doubt, not only
acquainted with the language, but also with much about the habits,
customs, arts, and sciences peculiar to Egypt; for the Israelites, in all
their history from Abraham to King Zedekiah, and afterwards, had
direct and intimate intercourse with the Egyptians. Therefore it is
not strange that we find in Mexico and Peru, as stated by Mr.
Delafield, these evidences of Egyptian art and manners, especially
that of hieroglyphic writing. In conclusion upon this point we
have only to say that the claim of the Book of Mormon that the
ancient inhabitants of America were skilled in Egyptian language,
is now fully vindicated. And here we have another unanswerable
proof of the truth of that book.

Further proof of the Book of Mormon is seen in its statements
that highly civilized and cultivated peoples lived anciently in the
northern part of South America, Central America, and in the south-
ern part of North America, where they builded very large and
splendid cities, especially in Central America, and near "the nar-
row neck of land" (Isthmus of Panama), making these statements
when little or nothing was known to the generality of mankind in
respect to the last named region. Since the coming forth of the
book, the discoveries of Stephens and Catherwood, and others,
have disclosed the fact that in the very regions where the Book of
Mormon locates them, there were many magnificient cities built up
by the ancients. Up to the time of the discoveries by Stephens
and Catherwood, in 1839-1843, that region known as Central
America was not supposed to contain any interesting antiquites,
though something had been learned in regard to the antiquities of

THE CROSS. 163

Peru, and of Mexico. It remained for these gentlemen to bring
to light rich treasures of information in respect to the ancient civi-
lizations of that region, and to disclose to the world the fact that
there had been the theatre of the grandest industries, and the site
of some of the most cultivated, opulent, and enlightened nations of
all antiquity. For ten or twelve years the Book of Mormon had
been quietly proclaiming these facts when its statements were fully
confirmed by these timely discoveries.

Who is there so blind as not to see the overruling hand of God
in these things! Such coincidences are not the result of chance.
They exhibit too clearly the work of an All-wise Mind, to be so
considered. Mr. Stephens, in his " Central America, Chiapas, and
Yucatan" vol. 1, p. 98, says:

"Of the great cities beyond the vale of Mexico, buried in forests, rained,
desolate, and without a name, Humboldt never heard, or, at least, he never
visited them. It is but lately [Mr. Stephens writes in 1841] that accounts of
their existence reached Europe and our own country. These accounts, how-
ever vague and unsatisfactory, had roused our cunsoity ; though I ought
perhaps to say that both Mr. C. and I were somewhat skeptical, and when
we arrived at" Copan, it was with the hope, rather than the expectation, of
finding wonders."

But it was not long before their labors were rewarded in dis-
covering the ruins of many ancient cities, which have been visited
since by many other antiquarians.

THE CROSS.

Another evidence in favor of the Book of Mormon is seen in the
fact that it teaches, in Alma 16: 26, and in Ether 1:11, and else-
where, that the ancient inhabitants of America knew concerning
the crucifixion of Christ, both by revelation and by history, and
were therefore acquainted with the cross as a religious symbol ;
and in the further fact that the antiquities of America disclose
that the cross was so used by the ancients. Baldwin, in "Ancient
America" mentions this fact on pages 109, 110, and 293. Stephens
does also, in his "Central America" vol. 2, p. 347, and elsewhere.
The testimony of the Book of Mormon, and of the antiquities of
America, are one upon this point ; the latter and the latest con-
firming the former.

IPOLATORS.

The Book of Mormon states that many of the ancient inhabitants
of America became idolators (book of Mormon 2:3), and the dis-
coveries of American antiquarians fully confirm this.

164 CRUCIFIXION.

GOLD, SILVER, &C.

It also states that America abounds with gold, silver, and many
other precious metals; and discoveries since 1849 give special con-
firmation to this claim. And here we may remark that America, the
Book of Mormon claims, is the special heritage of Joseph and his
posterity, as provided for in the prophetic blessing of Jacob (Gen.
49: 22-26, with Gen. 48: 16-19), and the prophet blessing of Moses
also (Deut, 33: 13-17). Moses says of Joseph;

"Blessed of the Lord be his land, for the precious things of heaven [the
revealed will of God], and for the dew [its universal distribution], and for
the deep that coucheth beneath [springs, rivers, lakes, seas, and their pro-
ducts], and for the precious fruits brought forth by the sun [by the action of
its light in the vegetable kingdom], and for the precious things put forth by
the moon [in the action of its light upon the vegetable kingdom and in re-
spect to the tides], and for the chief things of the ancient mountains, and
for the precious things of the lasting hills [their various metals, minerals,
etc.], and for the precious things of the earth and fulness thereof [embrac-
ing the animal, vegetable, and mineral kingdoms of the earth, in their 'ful-
ness'], and for the good will of him that dwelt in the bush [the Lord —
.see Acts 7:30-34]."

Joseph's portion in Palestine could never fill this description,
but the land of America, and that alone, does. The "precious
things of the ancient mountains" used in building and beautifying
the temple of Solomon did not come from Joseph's portion in
Judea, yet they undoubtedly would had they been there.
Joseph's portion in Palestine was not the "land" alluded to for an-
other reason, it did not lie in the right place ; for Jacob said it
should be "unto the utmost [the outermost, the farthest, the ex-
treme] bound of the everlasting hills" (Gen. 49: 26). To go from
Goshen, in Egypt, where Jacob was when utttering this prophecy,
to "the utmost bound of the everlasting hills," would bring us to
the mountain ranges of America, to the land claimed for Joseph by
the book of Mormon. And that America is the special portion of
Joseph may be gathered from the prophetic blessing put by Jacob
upon the seed of Joseph, as follows:

"And, he blessed Joseph, and said, God, before whom my fathers, Abra-
ham and Isaac did walk, the God which fed me all my life long unto this
day, the Angel which redeemed me from all evil, bless the lads ; and let my
name be named on them, and the name of my fathers Abraham and Isaac;
and let them [Ephraim and Manasseh] grow into a multitude in the midst
of the earth."

"The midst of the earth" geographically considered, measuring
from where Jacob pronounced this blessing, would be the land of
America, precisely. Nor is this all; Jacob predicts in verse 19,

CRUCIFIXION. 165

that Ephraim's "seed shall become a multitude of nations." In
America we find "a multitude of nations"* of one common stock,
whose traditions, religious rites and customs, language and lan-
guage relics, clearly demonstrate their Israelitish origin; and we
find them in the very place marked in prophecy as the land of Jo-
seph and his seed. Here is another strong proof of the truth of
the Book of Mormon. Its claims in this respect are well sustained
by the facts of both prophecy and history.

CRUCIFIXION — CITIES SUNK.

The Book of Mormon states that at the crucifixion of Christ the
face of the land in Central America, and around it, was broken up
by earthquakes, and that many cities were sunk. — Book of Nephi
4: 2-6. Evidences of such a catastrophe have been of late discov-
ered. Baldwin, in "Ancient America" pages 274 and 275, says
that James S. Wilson, Esq., in 1860, "discovered on the coast of
Ecuador, ancient or fossil pottery vessels, images, and other man-
ufactured articles, all finely wrought. Some of these articles were
made of gold. The most remarkable fact connected with them is
that they were taken from 'a stratum of ancient surface-earth,
which was covered with a marine deposit six feet thick.
The ancient surface-earth or vegetable mould, with its pottery,
gold-work, and other relics of civilized human life, was, therefore,
below the sea when that marine deposit was spread over it. This
land, after being occupied by men, had subsided and settled below
the ocean, remained there long enough to accumulate the marine
deposit, and again be elevated to its former position above the lev-
el of the sea." Of these discoveries, Sir Roderick Murchison, at a
meeting of the Royal Geological Society, in 1862, says:

"The discoveries which Mr. Wilson has made of the existence of the
works of man in a stratum of mould beneath the sea level, and covered by
several feet of clay, the phenomenon being persistent for sixty miles, are of
the highest interest to physical geographers and geologists. The facts seem
to demons' rate that, within the human period, the lands of the west coast of
Equatorial America were depressed and submerged, and that, after the accu-

* The Book of Mormon states that Lehi was of Manasseh, and some argue thence that "the
multitude of nations" found in America can not be in any sense of Ephraim. We would re-
mind such reasoners that the seed of Ishmael and his sons, and of Zorarn, who accompanied
Lehi, and the seed of those who accompanied Mulek, who finally became blended with the Ne-
phites and Lamanites, may all have been of the lineage of Ephraim. This is neither impossi-
ble nor improbable. This, if true, would give large preponderance to Ephraim. Besides this
Ephraim and Manasseh, together, were sometimes called Ephraim. — Hosea 5: 3, 13; 6: 4, 10;
Isaiah 7: 8, etc., etc. And this is not strange when we remember that Jacob "set Ephraim be-
fore Manasseh."— Gen. 48: 20.

166 HORSE,— ELEPHANT.

mulation of marine clays above the terrestrial relics, the whole coast was
elevated to its present position."

Now we submit, that, when these lands were "depressed and
submerged" it was done, not gradually, but suddenly, as the pres-
ence of these valuable relics attests. Had they been depressed
gradually, through a lapse of years, or months, or even weeks,
these valuables would have been removed to places of safety.
But the presence, under this marine deposit, of "fossil pottery, ves-
sels, images," "all finely wrought" and "some of the articles made
of gold," demonstrates that the catastrophe by which they were
sunken and overwhelmed, was as sudden as that which buried
Herculaneum and Pompeii.

The Book of Mormon, we see, tells us of the sudden depression
and submergence of lands, towns, and cities, in these very regions,
and now travelers and antiquarians, after the coming forth of that
book, and near 2000 years after the marvellous event occurred,
find abundant evidence to confirm the statement. Hence, in this,
we find another remarkable proof of the Book of Mormon.

HORSE, CAMEL, ELEPHANT, ETC.

The Book of Mormon states that there were horses on this con-
tinent more than 3,800 years ago. — Ether 4: 3. Now it was com-
monly thought at the time when the Book of Mormon was first
given to the world, that there were no horses in America till they
were brought by the Spaniards in the sixteenth century. But re-
cent discoveries of the fossil remains of the horse, in many places
in America, go to confirm the statements of the Book of Mormon.
Prof. Winchell, in his "Sketches of Creation" page 210, says:

"It is a curious fact that so many generi, now extinct from the Continent,
but living in other quarters of the globe, were once abundant on the plains
of North America. Various species of the horse have dwelt here for ages,
and the question reasonably arises whether the wild horses of the Pampas
may not have been indigenous. Here, too, the camel found a suitable
home."

Recently discoveries have been made of the fossil remains of
the horse and some of the other animals mentioned in the Book of
Mormon. A correspondent of the Eugene City (Oregon) Guard
gives the following occount of a visit made June, 1877, by him-
self and another person to the so-called fossil beds of Lake county,
that State:

* * * "We found fossil bones of the elephant, camel, horse, and elk, or
reindeer, the horse being much more abundant than either of the others,
but all being so clearly marked as to leave no doubt of their identity.
There were other bones, apparently of large animals, but your correspond-

BABYLON— DIVISION. 167

ent was unable to name the animal they once belonged to. Among the fos-
sils found, the smaller quadrupeds had a representation ; bones answering
to the fox and wolf were found ; also others answering to the sheep or goat
in size and appearance."

This affords'good proof, from the fact that the book stated what
was contrary to the then common belief, and subsequent discov-
eries confirm that apparently false statement.

DOWNFALL OF BABYLON.

The Book of Mormon predicts the rapid downfall of "the great
and abominable church" after the coming forth of that book:

"And it came to pass that I beheld that the wrath of God was poured out
upon the great and abominable church, insomuch that there were wars and
rumors of wars among all the nations and kindreds of the earth, and as
there began to be wars and rumors of wars among all the nations which be-
longed to the mother oi abominations, the angel spake unto me, saying, Be-
hold, the wrath of God is upon the mother of harlots; and behold, thouseest
all these things; and when the day cometh that the wrath of God is poured
out upon the mother of harlots, which is the great and abominable church
of all the earth, whose foundation is the devil, then, at that day, the work
of the Father shall commence, in preparing the way for the fulfilling of his
covenants, which he hath made to his people, who are of the house of Isra-
el."—1 Nephi 3:51.

"And after our seed is scattered, the Lord God will proceed to do a mar-
velous work among the Gentiles, which shall be of great worth unto our
seed; wherefore, it is likened unto their being nourished by the Gentiles,
and being carried in their arms and upon their shoulders. And it shall also
be of worth unto the Gentiles : and not only unto the Gentiles, but unto
all the house of Israel, unto the making known of the covenants of the Fath-
er of heaven unto Abraham, saying, In thy seed shall all the kindreds of
the earth be blessed. And I would, my brethren, that ye should know that
all the kindreds of the earth can not be blessed, unless he shall make bare
his arm in the eyes of the nations. Wherefore, the Lord God will proceed
to make bare his arm in the eyes of all the nations, in bringing about his
covenants and his gospel, unto those who are of the house of Israel.
Wherefore, he will bring them again out of captivity, and they shall be
gathered together to the lands of their inheritance : and they shall be
brought out of obscurity, and out of darkness: and they shall know that the
Lord is their Savior and their Redeemer, the mighty one of Israel. And
the blood of that great and abominable church, which is the whore of all
the earth, shall turn upon their own heads; for they shall war among them-
selves, and the sword of their own hands shall fall upon their own heads,
and they shall be drunken with their own blood. And every nation which
shall war against thee, O house of Israel, shall be turned one against
another, and they shall fall into the pit which they digged to ensnare the
people of the Lord." — 1 Nephi 7:2.

That this is particularly true of the Papacy, one chief division
of the great and abominable church, all may know who seek to
inform themselves. The shock it received by the "Young Italy"

168 LATTER DAY INIQUITY.

party under Mazzini and others in 1831, and afterward; the damag-
ing blows it sustained in 1848-9, at the hands of the Provisional
Government and the Roman National Assembly; the wounds it
received in 1864 by means of the Pope's Encyclial letter; and the
rapid decline of that form of religion in all its former strong-holds
(except the United States, where its extreme and rigorous doc-
trines and administrations are found greatly modified) since the
king of Italy, in August, 1870, wrenched from the hand of the
Pope the sceptre of civil power, has left that church broken,
divided, and tottering to its final fall. And there is not, prob-
ably, one Catholic nation that has not been engaged in war since
1830. In these things the predictions of the book prove true.

GATHERING OF ISRAEL.

The Book of Mormon predicts, 1 Nephi 7:2; 2 Nephi 5:5; 11:
3; 12: 13; Nephi 2: 12; 10: 1; Mormon 1: 9; 2: 6, etc., etc., that
soon after the coming forth of that book the Lord will begin to
prepare the way for the speedy restoration and gathering of Israel
— including the Jews. The interest taken by England, France,
and America in the civilization and enlightenment, of the aborig-
ines of America and of the adjacent islands, the restored state of
the land of Judea, and the highly improved and favored condition
of the Jews, go very far to confirm the truth of these remarkable
predictions.

DIVISION LOOSENING BANDS.

The Book of Mormon predicts that soon after its coming forth
"the Lord God shall cause a great division among the people; and
the wicked will he destroy; and he will spare his people, yea, even
if it so be that he must destroy the wicked by fire." — 2 Nephi 12:
14. And now we see division everywhere, in all departments of
society, especially in matters of religion, politics and civil govern-
ment, and between labor and capital.

PREDICTIONS.

The Book of Mormon predicts with clearness the corrupt state
of the world as it is to-day, and the means by which it is caused:

"And it shall come to pass, that those who have dwindled in unbelief,
shall be smitten by the hand <-f the Gentiles. And the Gentiles are lifted
up in the pride of their eyes, and have stumbled, because of the greatness
of their stumbling block, that they have built up many churches; neverthe-
less they put down the power and the miracles of God, and preach up unto
themselves their own wisdom, and their own learning, that they may get
gain, and grind upon the face of the poor; and there are many churches built
up which cause envyings, and strifes, and malice; and there are also secret

LATTER DAY INIQUITY. 169

combinations, even as in times of old, according to the combinations of the
devil, for he is the foundation of all these things; yea, the foundation of
murder and works of darkness, yea, and he leadeth them by the neck with
a flaxen cord, until he bindeth them with his strong cords forever. For be-
hold, my beloved brethren, I say unto you, that the Lord God worketh not
in darkness. He doeth not anything save it be for the benefit of the world;
for he loveth the world, even that he layeth down his own life that he may
draw all men unto him. Wherefore, he commandeth none that they shall
not partake of his salvation. Behold, doth he cry unto any, saying, Depart
from me? Behold, I say unto you, Nay ; but hesaith, Come unto me all ye
ends of the earth, buy milk and honey, without money and without price.
Behold, hath he commanded any that they should depart out of the syna-
gogues, or out of the houses of worship? Behold, I say unto you, Nay.
Hath he commanded any that they should not partake of his salvation?
Behold, I say unto you, Nay; but he hath given it free for all men; and he
hath commanded his people that they should persuade all men to repent-
ance. Behold, hath the Lord commanded any that they should not partake
of his goodness? Behold, I say unto you, Nay ; but all men are privileged
the one like unto the other, and none are forbidden. He commandeth that
there shall be no priestcrafts; for, behold, priestcrafts are men that preach
and set themselves up for a light unto the world, that they may get gain,
and praise of the world; but they seek not the welfare of Zion. Behold,
the Lord hath forbidden this thing; wherefore, the Lord God hath given a
commandment, that all men should have charity, which charity is love.
And except they should have charity, they were nothing: wherefore, if
they should have charity, they would 'not suffer the laborer in Zion to per-
ish. But the laborer in Zion shall labor for Zion ; for if they labor for
money, they shall perish. And, again, the Lori God hath commanded that
men should not murder; that they should not lie; that they should not
steal; that they should not take the name of the Lord their God in vain ;
that they should not envy ; that they should not have malice; that they
should not contend one with another; that they should not commit whore-
doms ; and that they should do none of these things ; for whoso doeth them
shall perish ; for none of these iniquities come of the Lord; for he doeth
that which is good among the children of men ; and he doeth nothing save
it be plain unto the children of men ; and he inviteth them all to come
unto him, and partake of his goodness; and hedenieth none that come unto
him, black and white, bond and free, male and female ; and he remember-
eth the heathen, and all are alike unto God, both Jew and Gentile. But
behold, in the last days, or in the days of the Gentiles; yea, behold all the
nations of the Gentiles, and also the Jews, both those who shall come upon
this land, and those who shall be upon other lands ; yea, even upon all the
lands of the earth ; behold they will be drunken with iniquity and all man-
ner of abominations : and when that day shall come, they shall he visited
of the Lord of hosts with thunder and with earthquake, and with a great
noise, and with storm and with tempest, and with the flame of devouring
fire; and all the nations that fight against Zion, and that distress her, shall
be as a dream of a night vision ; yea, it shall be unto them even as unto a
hungry man which dreameth, and behold he eateth, but he awaketh and
his soul is empty; or like unto a thirsty man which dreameth, and behold
he drinketh, but he awaketh, and behold he is faint, and his soul hath
appetite : yea, even so shall the multitude of all the nations be that fight
against mount Zion: for behold, all ye that do iniquity, stay yourselves and

1 70 SIGNS— INIQUITIES.

wonder; for ye shall cry out, and cry; yea, ye shall be drunken, but not
with wine; ye shall stagger, but not not with strong drink; for behold, the
Lord hath poured out upon you the spirit of deep sleep. For behold, ye
have closed your eyes, and ye have rejected the prophets, and your rulers,
and the seers hath he covered because of your iniquity." — 2 Nephi 11:14,
15, 16.

"And now, behold, my brethren, I have spoken unto you according as the
Spirit hath constrained me ; wherefore I know that they must surely come
to pass. And the things which shall be written out of the book shall be of
great worth unto the children of men, and especially unto our seed, which
is a remnant of the house of Israel. For it shall come to pass in that day,
that the churches which are built up, and not unto the Lord, when the one
shall say unto the other, Behold, I, I am the Lord's; and the other shall
say, I, I am the Lord's. And thus shall every one say, that hath built up
churches, and not unto the Lord ; and they shall contend one with another ;
and their priests shall contend one with another; and they shall teach with
their learning, and deny the Holy Ghost, which giveth utterance. And
they deny the power of God, the Holy One of Israel; and they say unto the
people, Hearken unto us, and hear ye our precept; for behold, there is no
God to-day, for the Lord and Redeemer hath done his work, and he hath
given his power unto men. Behold, hearken ye unto my precept: if they
shall say there is a miracle wrought by the hand of the Lord, believe it not;
for this day he is not a God of miracles ; he hath done his work. Yea, and
there shall be many which shall say, Eat, drink, and be merry, for to-mor-
row we die, and it shall be well with us. And there shall also be many
which shall say, Eat, drink and be merry; nevertheless, fear God, he will
justify in committing a little sin: yea, lie a little, take the advantage of one
because of his words, dig a pit for thy neighbor ; there is no harm in this.
And do all these things, for to-morrow we die; and if it so be that- we are
guilty, God will beat us with a few stripes, and at last we shall be saved in
the kingdom of God. Yea, and there shall be many which shall teach after
this manner, false, and vain, and foolish doctrines, and shall be puffed up
in their hearts, and shall seek deep to hide their counsels from the Lord ;
and their works shall be in the dark ; and the blood of the saints shall cry
from the ground against them. Yea, they have all gone out of the way ;
they have become corrupted. Because of pride, and because of false teach-
ers, and false doctrine, their churches have become corrupted ; and their
churches are lifted up; because of pride they are puffed up. They rob the
poor because of their fine sanctuaries ; they rob the poor because of
their fine clothing; and they persecute the meek, and the poor in
heart, because in their pride they are puffed up. They wear stiff necks
and high heads; yea, and because of pride, and wickedness, and abom-
inations, and whoredoms, they have all gone astray, save it be a few,
who are the humble followers of Christ; nevertheless, they are led, that in
many instances they do err, because they are taught by the precepts of
men.

"O the wise, and the learned, and the rich, that are puffed up in the pride
of their hearts, and all those who preach false doctrine, and all those who
commit whoredoms, and pervert the right way of the Lord; wo, wo, wo, be
unto them, saith the Lord God Almighty, for they shall be thrust down to
hell.

"Wo unto them that turn aside the just for a thing of nought, and revile
against that which is good, and say that it is of no worth : for the day shall

BOOK OF MORMON PROEPHCIES. l7l

come that the Lord God will speedily visit the inhabitants of the earth ;
and in that day that they are fully ripe in iniquity they shall perish. But
behold, if the inhabitants of the earth shall repent of their wickedness and
abominations, they shall not be destoyed, saith the Lord of hosts. But be-
hold, that great and abominable church, the whore of all the earth, must
tumble to the earth ; and great must be the fall thereof; for the kingdom of
the devil must shake, and they which belong to it must needs be stirred up
unto repentance, or the devil will grasp them with his everlasting chains,
and they be stirred up to anger and perish ; for behold, at that day shall he
rage in the hearts of the children of men, and stir them up to anger against
that which is good; and others will he pacify, and lull them away into car-
nal security, that they will say, All is well in Zion ; yea, Zion prospereth,
all is well; and thus the devil cheateth their souls, and leadeth them away
carefully down to hell. And behold, others he flattereth awav, and telleth
them there is no hell; and he saith unto them, I am no devil, for there is
none : and thus he whispereth in their ears, until he grasps them with his
awful chains, from whence there is no deliverance. Yea, they are grasped
with death and hell ; and death, and hell, and the devil, and all that have
been seized therewith, must stand before the throne of God and be judged
according to their works, from whence they must go into a place prepared
for them, even a lake of fire and brimstone, which is endless torment.
Therefore, wo be unto him that is at ease in Zion. Wo be unto him that
crieth, All is well; yea, wo be unto him that hearkeneth unto the precepts
of men, and denieth the power of God and the gift of the Holy Ghost.
Yea, wo be unto him that saith, We have received, and we need no more.
And in fine, wo unto all those who tremble, and are angry because of the
truth of God. For behold, he that is built up *n the rock, receiveth it with
gladness: and he that is built upon a sandy foundation, trembleth, lest he
shall fall.

"Wo be unto him that shall say, We have received the word of God, and
we need no more of the word of God, for we have enough. For behold,
thus saith the Lord God : I will give unto the children of men line upon
line, precept upon precept, here a little and there a little: and blessed are
those who hearken unto my precepts, and lend an ear unto my counsel, for
they shall learn wisdom ; for unto him that receiveth, I will give more : and
from them that shall say, We have enough, from them shall be taken away
even that which they have. Cursed is he that putteth his trust in man, or
maketh flesh his arm, or shall hearken unto the precepts of men, save their
precepts shall be given by the power of the Holy Ghost.

"Wo be unto the Gentiles, saith the Lord God" of hosts ; for notwithstand-
ing I shall lengthen out mine arm unto them from day to day, they will de-
ny me ; nevertheless I will be merciful unto them, saith the Lord God, if
they will repent and come unto me ; for mine arm is lengthened out all the
day long, saith the Lord God of hosts.

"But behold, there shall be many at that day, when I shall proceed to do
a marvelous work among them, that I may remember my covenants which
I have made unto the children of men, that I may set my hand again the
second time to recover my people, which are of the'house of Israel ; and also,
that I may remember the promises which I have made unto thee, Nephi,
and also unto thy father, that I would remember your seed ; and that the
words of your seed should proceed out of my mouth unto your seed. And
my words shall hiss forth unto the ends of the earth, for a standard unto my
people which are of the house of Israel. And because mv words shall hiss

172 SECRET COMBINATIONS.

forth, many of the Gentiles shall say, A bible, a bible, we have got a bible,
and there can not be any more bible. But thus saith the Lord God : 0 fools,
they shall have a bible ; and it shall proceed forth from the Jews, mine an-
cient covenant people. And what thank they the Jews for the bible which
they receive from them ? Yea, what do the Gentiles mean ? Do they re-
member the travels, and the labors, and the pains of the Jews, and their dili-
gence unto me, in bringing forth salvation unto the Gentiles?

"O ye Gentiles, have ye remembered the Jews, mine ancient covenant peo-
ple? Nay; but ye have cursed them, and have hated them, and have not
sought to recover them. But behold, I will return all these things upon
your own heads ; for I, the Lord, hath not forgotten my people. Thou fool,
that shall say, A bible, we have got a bible, and we need no more bible.
Have ye obtained a bible save it were by the Jews? Know ye not that
there are more nations than one? Know ye not that I, the Lord your God,
have created all men, and that I remember those who are upon the isles of
the sea ; and that I rule in the heavens above, and in the earth beneath ; and
I bring forth my word unto the children of men, yea, even upon all the na-
tions of the earth ? Wherefore mu nr;r ye because that ye receive more of
my word ? Know ye not that the testimony of two nations is a witness un-
to you that I am God, that I remember one nation like unto another? Where-
fore, I speak the same words unto one nation like unto another. And
when the two nations shall run together, the testimony of the two nations
shall run together also. And I do this that I may prove unto many that I
am the same yesterday, to-day, and forever; and that I speak forth my
words according to mine own pleasure. And because that I have spoken one
word, ye need not suppose that I can not speak another; for my work is not
yet finished; neither shall it be until the end of man ; neither from that
time henceforth and forever.

"Wherefore, because that ye have a bible, ye need not suppose that it con-
tains all my words ; neither need ye suppose that I have not caused more to
be written ; for I command all men, both in the east, and in the west, and
in the north, and in the south, and in the islands of the sea, that they shall
write the words which I speak unto them ; for out of the books which
shall be written, I will judge the world, every man according to their works,
according to that which is written. For behold, I shall speak unto the Jews,
and they shall write it; and I shall also speak unto the Nephites and they
shall write it; and I shall also speak unto the other tribes of the house
of Israel, which I have led away, and they shall write it ; and I shall
also speak unto all nations of the earth, and they shall write it." — 2 Nephi
12:1-8.

" Hearken, O, ye Gentiles, and hear the word? of Jesus Christ, the Son of
the living God, which he hath commanded me that I should speak concern-
ing you, for, behold he commandeth me that I should write, saying, Turn, all
ye Gentiles, from your wicked ways, and repent of your evil doings, of your
lyings and deceivi'ngs, and of your whoredoms, and of your secret abomina-
tions, and your idolatries, and'of your murders, and of yonr priestcrafts, and
your envyings, and your strifes, and from all your wickedness and abomina-
tions, and come unto me, and be baptized in my name, that ye may receive
a remission of your sins, and be filled with the Holy Ghost, that ye may be
numbered with" my people, who are of the house of "Israel." — Nephi 14 :"l.

" And behold, their prayers were also in behalf of him that the Lord should
suffer to bring these things forth. And no one need say that they shall not
come, for they surely shall, for the Lord hath spoken it ; for out of the earth

LATTER DAY APOSTACY. It 3

shall they come, by the hand of the Lord, and none can stay it ; and it shall
come in a day when it shall he said that miracles are done away ; and it
shall come even as if one should speak from the dead.

" And it shall come in a day when the blood of the Saints shall cry unto the
Lord, because of secret combinations and the works of darkness ; yea, it shall
come in a day when the power of God shall be denied and churches become
defiled, and shall be lifted up in the pride of their hearts ; yea, even in a
day when leaders of churches, and teachers, in the pride of their hearts,
even to the envying of them who belong to their churches ; yea, it shall come
in a day when 'there shall be heard of fires, and tempests, and vapors of
smoke in foreign lands ; and there shall also be heard of wars and rumors of
wars, and earthquakes in divers places ; yea it shall come in a day when there
shall be great pollutions upon the face of the earth ; there shall be murders
and robbing, and lying, and deceivings, and whoredoms, and all manner of
abominations, when there shall be many who will say, Do this, or do that,
and it mattereth not, for the Lord will uphold such at the last day. But wo
unto such, for they are in the gall of bitterness, and in the bonds of iniquity.
Yea, it shall come in a day when there shall be churches built up that shall
say, Come unto me, and for your money you shall be forgiven of your sins.

0 ye wicked, and perverse, and stiff-necked people, why have you built up
churches unto yourselves to get gain? Why have ye transfigured the holy
word of God, that ye might bring damnation upon your souls? Behold,
look ye unto the revelations of God. For behold, the time cometh at that
day when all these things inust be fulfilled.

" Behold, the Lord hath shown unto me great and marvelous things con-
cerning that which must shortly come at that day when these thing shall
come forth among you. Behold, I speak unto you as if you were present,
and yet ye are not. But behold, Jesus Christ hath shown you unto me, and

1 know your doing ; and I know that ye do walk in the pride of your hearts ;
and there are none, save a few only, who do not lift themselves up in the
pride of their hearts, unto the wearing of very fine apparel, unto envying,
and strifes, and malice, and persecutions, and all manner of iniquities ; and
your churches, yea, even every one, have become polluted because of the
the pride of your hearts. For I ehold, ye do love money, and your sub-
stances, and your fine apparel, and the adoVning of your churches, more than
ye love the poor and the needy, the sick and the afflicted. 0 ye pollutions,
ye hypocrites, ye teachers, who sell yourselves for that which will canker,
why have ye polluted the holy church of God ? Why are ye ashamed to
to take upon you the name of Christ? Why do you not think that greater
is the value of an endless happiness, than that misery which never dies, be-
cause of the praise of the world. Why do ye adorn yourselves with that
which hath no life, and yet sulier the hungry, and the needy, and the naked,
and the sick, and the afflicted to pass by you, and notice them not? Yea,
why do ye build up your secret abominations to get gain, and cause that
widows should mourn before the Lord, and also orphans to mourn before
the Lord, and also the blood of their fathers and their husbands to cry unto
the Lord from the ground, for vengeance upon your heads? Behold, the
sword of vengeance hangeth over you ; and the time soon cometh that he
avengeth the blood of the Saints upon you, for he will not suffer their cries
any longer." — Mormon 4 : 2-&.

These predictions clearly portray (1) the condition of the world
for the past fifty years, and (2) point clearly to the terrible apos-

174 SOLOMON SPAULDING.

tasy in the church of the Saints, and (3) to the important fact that
said apostasy would be caused by the ministry, of whom it says,
"O ye pollutions, ye hypocrites, ye teachers, who sell yourselves
for that which will canker, why have you polluted the holy church
of God." "Yea, why do ye build up your secret abominations to
to get gain, and cause that widows should mourn before the Lord,
and also orphans to mourn before the Lord; and also the blood of
their fathers and their husbands to cry unto the Lord from the
ground for vengeance upon your heads. Behold, the sword of
vengeance hangeth over you," etc. These prophecies are plain,
and full; and they are having most precise and literal fulfillment.
Surely, these prophecies were inspired of God, for no man, learned
or unlearned, could have conjectured so many strange and unlikely
events — events so contrary to what was fondly expected in the
times at anH before the coming forth of the Book of Mormon. The
moral doctrines of the book are fully equal to any ever given to
man. No purer system can be produced. It embraces all the
moral excellencies of the New Testament, and is quite free from
teachings of such questionable morality as are found in 1 Cor. 7th
chapter; Rom. 7: 17, 25; 3: 7; 1 Cor. 6: 12, etc., etc., found in the
common version.

Its theology is strictly Biblical, and Christian; its religious
rites and ceremonies are identical with those of the New Testa-
ment, as also its church polity and organization, though they are
more clearly defined, and promulgated, and enjoined with greater
emphasis.

Its style is plain, and ancient; its language is simple, compre-
hensive, and utterly free from cultured finish, scholarly taste, or
learned structure and order.

SOLOMON SPAULDING.

That any one of judgment, on reading the book, could for one
moment think that Rev. Mr. Spaulding, commonly reputed to be a
man of poetic nature, romantic tastes, and high scholastic attain-
ments, ever wrote the book, or even one page of it, is more than
we can believe. Had he, or any man of finished education written
the book, their scholarly attainments would have been manifest in
the style, language, and arrangement of the book.

Further ; if Mr. Spaulding, a Congregational (or Presbyterian)
minister wrote the book, he would have filled it with his doctrine
instead of advocating in it such doctrines as are found in the book,
many of which are in no sense Congregational, but rather un-Con-
gregational. Every chapter, and every paragraph in the book,

JOSEPH A GENTILE. 175

utterly refutes the idea that a cultivated minister, Protestant or
Catholic, ever wrote a page of it. Such an idea is too palpably
false to need a lengthy refutation. And as for the inexperienced
and uneducated youth, Joseph Smith's writing, or dictating it, as
is rather claimed by Mr. Sheldon, none but those possessed of pre-
judice and a partisan spirit, or those wanting fair common sense,
could endorse such an idea. That Joseph Smith, without the in-
spiration of God, could write that book, abounding as it does in the
most accurate items of history, declaring improbable historical
facts, facts which have since been fully attested by the antiquarian
and the geologist; disseminating a system of morals and religion
that challenges the criticism, and that is worthy of the admiration
of the race and publishing a series of prophecies the most impor-
tant and startling, many of which are being fulfilled under our
own observation — that he could do such a work, under such con-
ditions, it would be far more difficult to believe, than to believe
what he claims, viz., the guidance and inspiration of God.

Whoever will read the "Manuscript Story" written by Rev.
Spaulding, will perceive that he had neither the religion, the
morals, the information, nor the intellectual ability, to write the
Book of Mormon, nor anything to compare with it. It may be
obtained at the Herald Office, Lamoni, Iowa, for fifteen cents.

JOSEPH A GENTILE.

Mr. Sheldon avers that "the Book of Mormon makes the finder
and translator of that book a Gentile." This is another of that
large class of false assumptions we have had to deal with all the
way through this work. That "the finder and translator" of the
Book of Mormon and the founder and organizer of this latter
day dispensation was a citizen of a Gentile nation, and in that
sense was a Gentile, we freely admit; but that he was of Gentile
lineage, the thing claimed by Mr. Sheldon, we deny. Paul was a
Roman citizen (Acts 22: 27), and yet a Jew by lineage, (v. 3). The
"Parthians, and Medes, and Elamites," of Acts 2: 9, were by line-
age Jews, no doubt, and only citizens of those nations, (v. 5). So
Joseph Smith was a Gentile in his citizenship, though an Israelite
by lineage, as is claimed by the Book of Mormon, 2 Nephi 2:2, 3r
and provided for in Rom. 11: 23-27; Jer. 16: 16-19; 31: 7, 8,
9, 10; Ps. 80: 1, 2; Deut. 33: 17, with Rom. 3: 1, 2; and 9: 4, etc.

MIRACLE-WORKING CHURCH.

Mr. Sheldon says:

"It is insisted that the true church is a miracle-working church — and that

176 CHURCH ORGANIZATION.

such are the people called Mormons. Both the Josephites and the Brigham-
ites use this argument to outsiders . "

Whilst it is insisted by the "Josephites" that the Church of
Christ should enjoy miraculous powers and blessings, it is also
true that the Utah Mormons, in Utah are not only barren of these
divine favors, but that some there in Utah have taught that they
are no longer needed, they having "the living oracles" to edify
and perfect them. It is unquestionably true that ministers be-
belonging to the Utah organization, who received their priesthood
in a regular line from Joseph and Oliver, did, so long as they faith-
fully preached the gospel and ministered in righteousness, possess
and enjoy the Spirit of God, and at times in great power, and
very notably before the doctrines of polygamy, Adam-God,
corrupt tithing, etc., etc., were thrust upon and forced into the
church.

PATTERN OF ORGANIZATION.

Mr. Sheldon, in order to throw discredit upon the claim of the
Saints that the same kind of church organization is needed now
in the perfect Church of Christ as was had in the times of the

Apostles, says:

"In the true church order, God has set apostles, it is true, but simply as
material for the foundation, and not as rafters to the building."

Very well; but is it not essential that the church should always
have the same kind of a foundation? And when one part of the
foundation of the church is removed by death or apostasy, is it
not essential that the want created by such removal should be sup-
plied? If not, why was Matthias, the thirteenth apostle in num-
ber, chosen to fill the place of Judas? and why were the "apostles,
Barnabas and Paul," (Acts 14: 14), chosen of the Holy Ghost, and
ordained by the ministry? (Acts 13: 1-4), and why did the church
at Ephesus, ninety-six years after Christ, willingly consent to try
them who said they were apostles? (Rev. 2:2). Paul, in speaking
of the church, says Christ "gave some, apostles; and some, proph-
ets; and some, evangelists; and some, pastors and teachers," (Eph.
4: 11), and many of these, and other officers, he gave to the
church after he ascended up on high, to fully organize his church
for its gospel work. Now there is just as much authority for dis-
carding the evangelists, and pastors and teachers, as for discarding
the others. Paul says the officers, all of them, were given for the
"perfecting of the Saints, for the work of the ministry, for the ed-
ifying [building up] of the body of Christ." — Eph. 4: 12. And

BODY OF CHRIST. 177

lie tells us how long the Lord intended them to continue in his
church: —

"Till we all come in [into] 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."— Eph. 4 : 13.

And he tells us why these officers were given : —

"That we henceforth be no more children, tossed to and fro, and carried
about by every wind of doctrine, by the sleight of men, and cunning crafti-
ness, whereby they lie in wait to deceive." — Eph. 4: 14.

No one questions but that evangelists, pastors, and teachers,
should now be in the church, yet there is more reason for setting
them aside as unnecessary, than for setting aside apostles and
prophets, for the latter are the most important.

Again, Paul, after describing the gifts and administrations of
"the one Spirit," proceeds to say to the Church:

"Now ye are the body of Christ, and members in particular. And God
hath set some in the church, first apostles, secondarily prophets, thirdly
teachers, after that miracles, then gifts of healing, helps, governments, diver-
sities of tongues."—! Cor. 12 : 27, 28.

Here the Church of Christ is compared to the body of man,
united, compacted, and vitally connected together in all its parts.
Of this another wisely remarks:

"If his illustrations be worthy anything, then the church which has not
for its members persons possessed of all these varied gifts, is no more a [per-
fect] Church of Christ than a body is a human body without its members.
A Christian, living church must have members qualified and endowed from
the Spirit, with all these gifts, or it is destitute of its members They are
no more living, real members than a wooden leg, or an artificial hand, or a
glass eye is a member of the human body. A church must have its spiritual
members, living and complete, or it is no body of Christ."

12

1Y8 JOSEPH SMITH, A PROPHET.

CHAPTER IX.

JOSEPH SMITH, A PROPHET.

We now propose to consider the direct question, Was Joseph
Smith a prophet of God?

Judging from a Biblical standpoint, it is not at all strange that
God will have prophets, and other inspired men and women, in
these last days. The Bible everywhere shows that the Lord's peo-
ple in all past ages, when faithful, enjoyed the blessings of inspira-
tion, and that his work with them, among them, and for them, was
based upon and builded by miracle, prophecy, revelation, and other
spiritual blessings. These divine manifestations have always been
the heritage of those who served the Lord according to His will,,
and the Scriptures teach that they always will be found with His
faithful children. These Scriptures teach also that God will have
a people on the earth in these last days, and that among them will
be found those gifted with prophecy, revelation, vision, spiritual
dreams, etc., etc. See Joel 2: 28; Zechariah 2:4; Malachi 4: 5, 6;.
Rev. 16: 6; 18: 4, 20, with chapter 14: 6, 7, etc., etc.

Inasmuch, therefore, as God will have inspired men through
whom He will manifest Himself by prophecy, revelation, vision,,
dream, and angelic administration in these last days, (See Rev. 14:
6, 8, 9, 15, 19; 18: 1; Matt. 13: 41,49; Mark 13: 27, etc.), is it impos-
sible, or even improbable that he called and chose Joseph Smith as
one of the chief — or first and very greatest — among them? It
matters not that Joseph had and has much evil spoken and written
of him. Similar treatment has always been given God's promi-
nent ministers, including the loving Savior and his faithful apostles.
Indeed, if Joseph Smith had not been opposed, railed upon, ma-
ligned and sorely persecuted, he would lack the notable badge
which has always marked the chief servants of God. Joseph
Smith claimed to be sent of God and inspired by Him to translate
the Book of Mormon, organize His church and re-affirm and restore
its primitive doctrines, principles, ordinances and blessings. Is
this claim supported by reliable facts? We think it is, and will
now present some of the proofs.

And before we proceed with the main lines of our argument, and
the chief evidences in proof, we pause to briefly notice what Mr.
Sheldon urges as a clear proof that, if Joseph was a prophet at all,
then he was a false prophet. He says:

FLOATING UP STREAM. 179

"If Joseph really introduced polygamy, it is another proof to Josephites
that he is a false prophet."

Mr. Sheldon should not stop here, but slash away at the prophe-
tic and apostolic claims of others on similar grounds. He should
tell us that, if Noah got intoxicated on wine, then he was a false
prophet; and that if Abraham and Jacob practiced polygamy, then
they were false prophets; and that if Moses killed an Egyptian
and hid him in the sand, and if Aaron turned away to idolatry
while Moses was in the mount, then they were false prophets; and
if Samuel hewed Agag the prisoner to pieces; and if David mur-
dered Uriah and committed adultery with Bathsheba; and if Gide-
on went into polygamy and idolatry then they were false prophets;
and, finally, that if Peter cursed and swore and denied Christ, and
dissembled, then he was a false apostle, and was never an apostle
of Christ,

In the first place, we know not personally whether Joseph the
Seer did or did not practice and teach polygamy. One thing is
clear, all his public teachings as we find them in all the public
records up to 1844, are squarely against anything of the kind. It
is also clear that he left no posterity except by his one wife —
Emma. If he taught or practiced polygamy, it was done very
secretly, and it was done against the law and order of the church,
and against the teachings arid protests of himself and Hyruni up to
as late as the pring of 1844. Many good men of times gone by
have gone into polygamy and kindred evils, and yet it did not
prove that they were never the servants of God.

Mr. Sheldon tells us that "Mrs. Young, No 19, mentions a plural
marriage performed by Joseph himself." Mrs. Young is not a com-
petent witness in this case, as she was not born until near the time
of Joseph's death. All that she could know of the case would be
simply by rumor. And when one so incompetent makes charges
of such a grave character their evidence should be treated as of no
great or certain value. Besides this, "Mrs. Young, No. 19," has
shown herself an utterly unsafe witness. She publishes that Joseph
claimed to be a new Messiah! and that Joseph counselled a man
at Nauvoo to go down the river to a Gentile saw mill and steal a
lot of black walnut lumber for coffins! also that the man went
and did as counselled, and rafted the lumber up the river to the
city of the Saints!

Mr. Sheldon, can't you see how easy this thing was done? — can't
you see that man stealing that lumber, and making that raft, and
floating it up over the rapids, against a current running from four
to eight miles per hour, and no one to see or hear this lumber thief

180 PROOF OF PROPHECY.

till he safely lands his booty in the city? Of course you can see
it, for "No. 19" is just your kind of a witness; her testimony is off
the same piece with that you are using to prove Joseph a false
prophet and the Book of Mormon untrue; and of course you
can see the "eternal fitness" of her testimony and accept it for dia-
mond truth!

Joseph Smith; was he a prophet of God? Popular opinion an-
swers no. And if we were to judge of the divinity of Jesus Christ,
or any of the ancient prophets, by the same rule, it would give us
the same result; for not one-fifth of the human family now even
profess to believe Christianity.

Popular opinion is not the rule of evidence by which to deter-
mine the truth or falsity of any fact or principle. The rankest
errors in religion, in philosophy, and in science, have been highly
popular in their time. Known truth is the touch-stone by which to
try everything claiming to be true or divine.

All true principles harmonize. The truths of philosophy, of the
sciences, of history, and of divine religion and revelation, do not,
and can not conflict. They will ever, when rightly understood, be
found to perfectly agree.

We test the divinity of the mission of Moses and the prophets
by comparing their teachings with known truths. The grandest
principles connected with geology, astronomy, chemistry, and phy-
siology, are outlined in their teachings. The facts of written his-
tory, of universal tradition, and of history lately discovered chisel-
led on the stony walls of ancient Egyptian and Assyrian cities and
upon their crumbling tombs and monuments are also found in
their writings. All these are witnesses for Moses and the prophets.
But the strongest external evidence that can be had, — evidence
that should fully satisfy every one, — is the exact agreement be-
tween the predictions of these men and the facts of subsequent
history. They predict, with a "Thus saith the Lord," that certain
events will transpire — events which human sagacity could not fore-
see— and history, the faithful chronicler of events as they occur,
testifies that the events predicted did transpire.

True prophecy was always regarded by God's people as one of
the crowning evidences of divinity, and it was so taught by Jesus
and the prophets, as may be seen by Isaiah 41: 21-23; Ezek. 33:
33; John 13: 19, etc.

The early Christions vanquished their opponents successfully
by showing the fulfillment of the predictions of Moses and the
prophets, and especially of Jesus and the apostles.

TRUE PROPHECY. 181

We propose to discuss the prophetic mission of Joseph Smith
in the light of historical facts mainly, if not entirely, as compared
with his prophecies.

Joseph, when a boy aged seventeen years, began to know his
marvelous and wonderful mission. This was as early as 1823. At
that time, and from that time on, the chief part of Christendom
was solacing itself with the thought that the world was rapidly
improving in morals and religion. Many thought that the millen-
nium would would soon be ushered in through the joint efforts of
the pulpit, the press, and missionary labors. And it was under
the inspiration of this idea, no doubt, that the "World's Peace
Congresses" were projected. In the midst of these things,
and in opposition to these sentiments, Joseph pronounced
the "Thus saith the Lord," and predicted the rise and rapid
spread of social, political and spiritual corruption. He declared
that iniquity would increase and abound, and that judgments
would rapidly multiply among the wicked; that there would be
great "divisions" among the people; that there would be great
contentions, strifes and wars; that there would be unusual tem-
pests, earthquakes, plagues, pestilences and famines; that there
would be terribly destructive fires; that the sea would be greatly
troubled, and that these things would continue to occur till the
glorious appearing of the Lord Jesus, which, he said, was near at
hand.

In short, he predicted the very opposite of what was taught by
the world-wise and prudent, the opposite of what was fondly be-
lieved by the masses. In May, 1829, he predicted that the church
he was about to found and organize would become "a great and
marvelous work among the children of men." — D. & C., 11: 1.

Such is its history already, though it has but fairly begun its
work, In March of the same year he predicted the coming of the
cholera "scourge," and that it would continue its ravages among
the nations, from time to time, till the earth became "empty."
(D. & C. 4: 3). The first case of cholera in Western Europe oc-
curred in 1831, in Great Britain in 1832, and in North America in
the summer of the same year, though it had existed in Asia for
many years before that. The most eminent physicians pronounce
it a "dreadful scourge," and state that its "essential character and
true origin are yet entirely unknown."

He predicted that "the weak and simple" would proclaim the
fulness of the gospel "unto the ends of the world and before kings

182 SATANIC POWER.

and rulers," (D. & C. 1:4), and an unlettered and inexperienced
ministry has been fulfilling this since 1830.

In 1831 he predicted that the time was near "when peace shall
be taken from the earth, and the devil shall have power over his own
dominion; and also the Lord shall have power over his Saints, and
shall reign in their midst, and shall come down in judgment on
Idumea, or the world." — D. &. C. 1: 6.

In this is predicted the marked development of Satanic influence
and working, its prevalence and power in contradistinction to the
power of God. The world has witnessed the fulfillment of this
prediction in a most wonderful degree since 1848 as the reader
must be aware, at least so far as relates to the doings of those
"spirit manifestations," so utterly opposed to Bible Christianity.

In March, 1831, he prophecied that soon there would

"Be heard of wars and rumors wars, and the whole earth shall be in com-
motion, and men's hearts shall fail them, and they shall say that Christ de-
layeth his coming until the end of the earth. Arid the love of men shall
wax cold, and iniquity shall abound ; ... and there shall be earthquakes,
also, in divers places, and many desolations ; yet men will harden their
hearts against me, [Christ], and they will take up the sword one against an-
other, and they will kill one another. . . . And it shall come to pass
that he that feareth me [Christ], shall be looking forth for the great day of
the Lord to come, even for the signs of the coming of the Son of Man ; and
they shall see signs and wonders, for they shall be shown forth in the heavens
above, and in the earth beneath ; and they shall behold blood, and fire, and
vapors of smoke ; and before the day of the Lord shall come, the sun shall
be darkened and the moon be turned into blood, and stars shall fall from
heaven ; and the remnant [Jews] shall be gathered unto this place [Jerusa-
lem], and then they shall look for me, and behold I will come; and they
shall see me in the clouds of heaven, clothed with power and great glory,
with all the holy angels, and he that watches not for me shall be cut off." —
D. & C. 45 : 4, 6.*

Many of the items in the foregoing prophecies have been ful-
filled, or are in process of fulfillment, while some remain to be ful-
filled at no distant day. In December, 1832, he prophesied to the
elders as follows:

"And after your testimony, cometh wrath and indignation upon the peo-
ple ; for after your testimony cometh the testimony of earthquakes, that
shall cause groanings in the midst of her, and men shall fall upon the
ground and shall not be able to stand. And also cometh the voice of thun-
derings, and the voice of lightnings, and the voice of tempests, and the
voice of the waves of the sea heaving themselves beyond their bounds. And all
things shall be in commotion ; and surely men's hearts shall fail them ; for
fear shall come upon all people." — D. & C. 85 : 25.

Since 1860 "earthquakes" have been more frequent, wide-spread,
and terrible; "thunderings" more common and frightful; "light-

WAVES OF THE SEA. 183

nings" more fearful, terrific, and disastrous; and "tempests," tor-
nadoes, cyclones and whirlwinds, have been more prevalent and
destructive than ever known before in the the same length of time.
These are facts beyond successful question.

In October, 1864, in India, the waves of the sea were driven by
a cyclone inland, and many thousands of lives and many millions
of property were destroyed. In October 31st, 1876, in the same
region, a cyclone drove the waters of the sea over some of the most
populous districts, destroying 215,000 human lives with an immense
amount of property. In 1867, at the Island of St. Thomas, the
waves rose sixty or seventy feet higher than common, and "heaved
themselves beyond their bounds," carrying upon their crests a
United States war steamer, and leaving it high and dry on land.
In 1868, at the Sandwich Islands, the waves rose fifty to sixty feet
higher than was their wont and "heaved themselves beyond their
bounds," washing away a number of the little coast towns, destroy-
ing life and property. In August of the same year occurred "the
great tidal wave" which beat along the Pacific coast from the bay
of San Francisco on the north, to near Cape Horn on the south.
At the bay of Valparaiso, and other contiguous sea ports, the waves
rose fifty to seventy feet higher than usual, tearing the shipping
loose from its anchorage in many places and bearing the largest
vessels in upon the dry land, destroying a great many lives and
millions of dollars worth of property, and up to the present time
tidal waves, with the sea heaving its waters beyond their bounds are
frequent and appalling.

By what means could Joseph predict these numerous and remark-
able events so clearly? Only by the Spirit that foresees and fore-
knows— the Spirit of the living God!

In the same prophecy he also tells us that "all things shall be in
commotion." How true we find this to-day! Every department
of society, political, social, commercial, scientific and religious, is
greatly agitated — is in great commotion. This is true of America,
of Europe, of Asia, of Africa, — of every place. The humblest
peasant, and the mightiest prince; the Pope with his triple crown,
and the cloistered monk; high church-men and low church-men;
Pagan, Parsee, Christian, Jew, — all partake of this portentous
spirit of restlessness — this ceaseless commotion. And the elements,
too, are unusually agitated in all parts of the earth; and it is no
wonder that "men's hearts fail them," and that "fear" has come,
and is coming "upon all people."

On the 25th of December, 1832, Joseph Smith received a reve-

184 GREAT WARS.

lation foreshowing the desolating wars and fearful judgments of
the latter days. In this revelation is foretold the war of the late
rebellion through which our nation passed from 1860 to 1866,
which resulted in the death of over 600,000 persons, and in crip-
pling and disabling by disease over 400,000 more. The revelation
was first printed at Liverpool, in England, in 1851, in a pamphlet
entitled "The Pearl of Great Price," though many of the Saints
had known of it from 1832. Thousands of copies of this work
are still in existence, in the hands of the Saints and others. It
was published in many languages, and in various other works, at
different times before the rebellion took place, and among them
the True Latter J)ay Saints'* Herald, The Seer and The Compen-
dium. It was also published in Beadle's work against the Mormons,
issued in 1870. It reads as folllows:

"Verily thus saith the Lord, concerning the wars that will shortly come to
pass, beginning at the rebellion of South Carolina, which will eventually
terminate in the death and misery of many souls. The days will come that
war will be poured out upon all nations, beginning at that place; for behold
the Southern States shall be divided against the Northern States, and the
Southern States will call on other nations, even the nation of Great Britain,
as it is called, and they shall also call upon other nations, in order to defend
themselves against other nations: and thus shall war 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 shall
marshal themselves, and shall become exceeding angry, and shall vex the
Gentiles with a sore vexation ; and thus, with the sword, and by bloodshed,
the inhabitants of the earth shall mourn; and with famine, and plague, and
earthquakes, and the thunder of heaven, and the fierce and vivid lightnings
also, shall the inhabitants of the earth be made to feel the wrath and indig-
nation and chastening hand of an Almighty God, until the consumption de-
creed hath made a full end of all nations, that the cry of the Saints, and the
blood of the Saints, shall cease to come up into the ears of the Lord of Saba-
oth, from the earth, to be avenged of their enemies. Wherefore, stand ye
in holy places, and be not moved, until the day of the Lord come: for be-
hold it cometh quickly, saith the Lord. Amen."

This is one of the most remarkable prophecies of this or any
other age. It is lengthy, definite, precise, full of eminent points
without "ifs," or "buts," and was the very opposite of the popular
ideas of the times in which it was given and in which it was first
published.

Some claim that it has been gotten up since the rebellion to suit
the events transpiring during that time. They see that it contains a
true and definite summary of the history made during that period,
yet they dislike to believe that Joseph Smith uttered the prophecy.
Such persons usually laud and glorify the prophets of the long-

THE REBELLION. 185

ago, but they will neither hear, investigate the claims of, nor re-
spect modern prophets. They are of that class who revere the
seers of the misty past who lived, and taught, and suffered two
thousand or five thousand years before them, — but God, they con-
clude, will hold no direct communication with man in this age of
the world, and a claim that he may, and does, they hold should be
scoffed at as an imposture.

There is an abundance of documentary evidence of the genuine-
ness of the revelation, showing that it was in existence — in print
— as early as 1851, nine years' before the rebellion. Mr. Beadle
in his work against the Mormons states that he copied it out of
The /Seer, a work published by O. Pratt, in Washington, D. C., in
1853, seven years before the rebellion. And Mr. John Hyde who
wrote a work against the Mormons entitled "Mormonism," which
was issued by Fetridge & Co., of New York City, in 1857, cites
this same revelation on page 174, and he did it in order to prove
that Joseph was a false prophet. He verily thought within him-
self, no doubt, that such a series of events as Joseph Smith had pre-
dicted could never occur, and he probably felt fully justified in
denouncing the prophecy as false. Nor was he alone in the
thought that such things could never occur. It was the universal
sentiment with all people, except well-informed Datter Day Saints.
They knew of the prophecy and confidently looked for its fulfill-
ment.

Such an event as the rebellion of the Southern States was im-
probable— highly improbable — at that time, as were many, if
not all the other events predicted in the prophecy. The prophecy
states, what was very improbable, that "the Southern states shall
be divided against the Northern States." And yet every South-
ern State was arrayed against the Northern States in the rebellion.
The prophecy said the war would begin at the rebellion of South
Carolina. South Carolina began the rebellion, December 20th,
1860; and on the 12th of the following April war actually began
by the Confederacy, her troops firing upon and capturing Fort
Sumpter.

The Southern States did "call on other nations," — upon Great
Britain and France, and this, too, in order to "defend themselves
[diplomatically] against other nations;" for, by this time, they
had assumed the defensive, as the revelation teaches they finally
would do. They sought to be recognized by the nations as bellig-
erents, and thus secure themselves against the influence and co-
operation of other nations in favor of the Northern States, and

186 THE KEBELLION.

further, to obtain material aid in order to defend themselves
against the invading armies of the Northern States.

"And thus war shall be poured out upon all nations." That is,
beginning with our national rebellion, war would go forth and
finally occur among all nations. It is a prominent fact, that, since
the beginning of the rebellion, war has been unusually prevalent,
widespread, and sanguinary.

Taking advantage of our national troubles, Louis Napoleon,
Emperor of France, and Francis Joseph, Emperor of Austria,
sought by a bloody war to establish an empire in Mexico and to
place Maximillian upon its throne, but they failed in the attempt.

South America, Central America, France, Italy, Austria, Den-
mark, Spain, Cuba, Holland, Russia, Germany, Greece, Turkey,
Egypt, Algeria, China, Japan, Corea, with many districts in Asia
and Africa, have been visited with the war-fiend since the rebell-
ion of South Carolina, in 1860.

In these wars millions of lives have been lost and oceans of
treasure expended; but the end is not yet. The spirit of war
seems rife in every land and among all nations. Russia, the
"Gog" of Ezekiel 38th chapter, is restive and aggressive, ready to
enter upon a war likely to embroil all Europe and Asia and
northern Africa, and one that will materially change the bounda-
ries of the nations, and go far to prepare the way for the restora-
tion of Israel and Judah.

The war equipments of the nations, by land and sea, are far
more extensive and highly perfected, than ever before known.
For instance, the forces of Austria amount at present to near
856,980 men. Russia has augmented her armies to near 1,519,810
men. The aggregate military strength*of Italy is near 605,200.
The German empire can summon to the field 1,261,160 men. The
French army is about 977,660 strong. The land-forces alone of
Great Britain number over 478,820 men, besides which her navy
is the largest in the world. The Swedish army numbers about
274,510. The number of soldiers now at the disposal of all the
European governments amount to between 6,000,000 and 7,000,-
000, an increase of over one-third in number since 1859. And
still they are arming. The trust of nations to-day is mainly in
their strength, their wealth, their wisdom, and their military prow-
ess, rather than in truth and righteousness.

"After many days, slaves shall rise up against their masters,
who shall be marshaled and disciplined for war." Not less than
200,000 of the blacks were enrolled in the armies of- the North;

INDIAN WARS. 187

and they were, as the prophecy indicates, "marshaled and disci-
plined" by white officers; and their arms were directed against
their former masters. These facts are so patent that comment is
not needed.

And "the remnants who are left of the land, [the Indians], will
marshal themselves, and shall become exceeding angry, and shall
vex the Gentiles with a sore vexation." This is precisely what
has been done. The Indians did "marshal themselves" against
the whites as early as in August 1862, and they have been waging
war against them from time to time until the present. The mas-
sacre in Minnesota, which took place August, 1862, was a terribly
cruel and heart-rending affair. Two thousand persons were bar-
barously slaughtered in a few hours. Nameless outrages were
perpetrated; and the losses sustained, pecuniarily, by the govern-
ment and by individuals, amounted to over $25,000,000. A writer
has graphically said:

"From the landing of the Pilgrim Fathers on the rock-bound coast of New
England, in the winter of 1620, until their descendants had passed the cen-
ter of the continent, and reached the lovely plains of Minnesota, no exhi-
bition of Indian character had so afflicted and appalled the soul of humanity,
as the fearful and deliberate massacre perpetrated by them in August, 1862.
„ . . The blow fell like a storm of thunderbolts from the clear, bright
heavens. The storm of fierce, savage murder, in its most horrid and fright-
ful forms, rolled on. Day passed and night came, until the sad catalogue
reached the fearful number of two thousand human victims, from the gray-
haired sire to the helpless infant of a day, who lay mangled and dead on
the ensanguined field. ... In two days the whole work of murder was
done, with here and there exceptional cases in different settlements. And,
during these two days, a population of thirty thousand, scattered over some
eight counties, on the western borders of the State, on foot, on horseback,
with teams of oxen and horses, under the momentum of the panic thus cre-
ated, were rushing wildly and frantically over the prairies to places of safe-
ty."— Indian Massacres.

The Indians "marshaled themselves" as foreshown in the proph-
ecy,— no whites having a hand in that matter. The bad treatment
which they had received from the whites — the Indian agents and
traders in particular — had much to do in causing these outrages,
— it made them "exceeding angry," — yet, as said before, the
whites had nothing to do in marshaling them, or directing them
in their sanguinary work.

These Indian wars are costly as well as cruel; and hence, in
more ways than one, are they "a sore vexation" to our tax-bur-
dened nation. It has been reported that for every Indian captured
and killed during some of the Indian wars since 1862, it has cost
the whites the lives of nine white men, and $5,000,000 in money.

188 FAMINE— PLAGUE.

This may be a slight exaggeration, yet it -is probably not far from
the truth. The enormous expense, with the loss of human life,
and the various perplexities connected with these wars, and the
whole Indian question, are sources of "sore vexation" to the
whites, and from which there are no prospects of speedy and per-
manent relief.

As for the terrors of "famine and plague" predicted, they have
been so widespread and destructive since 1860 that the bare men-
tion of them ought to satisfy the reader of the truthfulness of this
item of prophecy. In India alone there have been numerous fam-
ines with terrible loss of life since 1860, prominent among them
that which occurred in 1866, in which thousands perished of starv-
ation weekly. The official reports showed that there were mil-
lions of deaths in all.

In 1867 and 1868 there was a great lack of food supplies in the
Southern States; and in England and France hundreds of thous-
ands were in a state of semi-starvation. Germany and Eastern
Prussia were in a similar condition, while in Russia both pesti-
lence and famine raged terribly. In Finland, in Algiers, in Tunis,
and in other localities in Europe and Asia, it was no better.
"Fully 100,000 Arabs have fallen victims within the last six
months," wrote the Archbishop of Algiers. Persia has been
nearly annihilated by famine and pestilence. Of the year 1871,
the Chicago Tribune, November 15th, 1871, says:

"War, famine, pestilence, fire, wind and water, and ice, have been let
loose and have done their worst, and with such appalling results, and with
such remarkable phen =mena accompanying them, that it is not to be won-
dered at men have sometimes thought that the end of the world had come."

Want of space forbids our itemizing at any length in regard to
the calamities predicted; suffice it 'to say, that in nearly all parts
of the world "famine and plague have sorely afflicted the sons of
men, and sent many millions to an untimely grave."

The latter part of the prophecy states that the "chastening hand
of an Almighty God," through the judgments mentioned in the
prophecy, will be upon the nations until God "hath made a full
end of all nations, that the cry oftJie Saints, and the BLOOD of the
Saints, shall cease to come up into the ears of the Lord of Saba-
oth to be avenged of their enemies." "The cry of the Saints,"
and the "blood of the Saints" here mentioned, pointed to their
persecutions, barbarously cruel, fiendish and bloody, as they
proved to be. The first violent persecution of the body of the
Saints began at Independence, Missouri, July 20th, 1833. An
armed mob was organized under the leadership of George Simp-

PERSECUTIONS. 189

son, and was either countenanced or abetted by many ministers of
religion and government officials.

The printing press of the church was principally destroyed, in-
cluding book-work, furniture, apparatus, and type, also the print-
ing office, with the dwelling house of the editor. The Evening
and Morning Star, and the Upper Missouri Advertizer, the one a
monthly and the other a weekly paper, were forcibly stopped, and
their further publication forbidden.

A number were whipped, tarred and feathered, among them
Edward Partridge, also Charles Allen late of Council Bluffs.
Some received a pelting with rocks and a beating with guns and
sticks. Ten houses were partly demolished, and standing grain in
some places destroyed; but, worst of all, a Bro. Barber was
killed, and some others seriously wounded.

The grounds upon which this persecution began were, to use
the language of those connected with it, as seen in the published
proceedings, printed in The Western Monitor, August 2d, 1833, for
the mobbers "to rid themselves of the sect of fanatics, called Mor-
mons;" "this singular sect of pretended Christians;" "they now
number twelve hundred souls in this [Jackson] county." "Ele-
vated, as they mostly are, but little above the condition of our
blacks, either in regard to property or education, they have be-
come a subject of much anxiety on that part, serious and well
grounded complaints having been already made of their corrupt-
ing influence on our slaves." "We are daily told, and not by the
ignorant alone, but by all classes of them, that we (the Gentiles)
of this county, are to be cut off, and our lands appropriated by
them for inheritances. Whether this is to be accomplished by
the hand of the destroying angel, the judgments of God, or the
arm of power, they are not fully agreed among themselves."
"They openly blaspheme the Most High God, and cast. contempt
on his holy religion, by pretending to receive revelations direct
from heaven; by pretending to speak unknown tongues by direct
inspiration; and by divers pretences derogatory to God and re-
ligion, and to the utter subversion of human reason." "What
would be the fate of our lives and property in the hands of jurors
and witnesses, who do not blush to declare, and would not upon
any occasion hesitate to swear, that they have wrought miracles,
and have been the subjects of miraculous and supernatural cures,
and have conversed with God and his angels, and possess and ex-
ercise the gifts of divination, and of unknown tongues, and fired
with the prospect of obtaining inheritances without money and

190 EXTERMINATION.

without price — may be better imagined than described." "One of
the means resorted to by them in order to drive us to emigrate, is
an indirect invitation to the free brethren of color in Illinois, to
come up like the rest, to the land of Zion. True, they said this
was not intended to invite, but to prevent their emigration; but
this weak attempt to quiet our apprehension, is but a poor compli-
ment to our understandings."

Here, dear reader, are the main charges upon which over twelve
hundred souls, free-state and anti-slavery Christian people, were
with violence sorely persecuted and driven out of Jackson county,.
Missouri, the persecutors themselves being the witnesses!

From July 20th, when the violent persecutions began, till No-
vember of the same year, the Saints had but little rest from their
enemies, though they sought patiently for that protection which
was assured by the laws of Missouri, and of our nation, but they
sought in vain.

While the Saints were fleeing from their merciless persecutors
into Clay and adjoining counties, the Lord displayed his glory in
the heavens to the comfort and delight of his smitten and afflict-
ed people. The heavens on the night of the 12th of November
were made grandly beautiful by the "falling stars," — a sign to the
Saints that the coming of Christ is near:

"In Zion, [Missouri] all heaven seemed enwrapped in splendid fireworks,
as if every star in the broad expanse had been suddenly hurled from its
course, and sent lawless through the wilds of ether. . . . Beautiful and
terrific as was the scenery, which might be compared to the falling figs, or
fruit, when the tree is shaken by a mighty wind, yet it will not fully com-
pare writh the time when' the sun shall become black like sackcloth of hair,
the moon like blood, and the stars fall to the earth." — Joseph Smith.

Most of those driven from Jackson county went to Clay county,
where they were received with some degree of kindness. The
Saints continued to gather into Missouri, chiefly into Clay, Rayr
Daviess, and Caldwell counties, until 1837, when persecution again
stretched forth her merciless and bloody hand against them, and
they were mobbed, robbed, and finally, in the late fall of 1838, were
driven out of the state into Illinois under the exterminating order
of Gov. Lilburn W. Boggs. The church in Missouri numbered at
this time 12,000 or more. In this persecution well nigh every
barbarity was practiced that brutal lust or fiendish cruelty could
suggest; property was stolen and burned; persons beaten and
maimed; others wounded nigh unto death, and many killed. An
infirm old revolutionary soldier, when pleading for mercy, and
telling of his services as a soldier in procuring our dearly-bought

PERSECUTION. 191

liberties^ was hacked to death with a corn cutter. A little inno-
cent lad, who, when hunted like a beast, had taken refuge in a
blacksmith shop at Haun's Mills, was shot to death through the
head in cold blood; women were ravished, and an amount of ex-
posure and suffering forced upon many that resulted in death, or
in permanently impairing their health and usefulness.

Surely "the cry of the Saints, and of the blood of the Saints"
did now, from seven months to five years after the prophecy was
uttered, ascend up into the ears of the Lord of Sabaoth.

TESTIMONY OF PROF. TURNER.

Professor Turner, sometime of Illinois College, an open and bitter
opponent of the Church of the Latter Day Saints, in writing of
the conduct of Missouri towards the Mormons, says:

"Who began the quarrel? Was it the Mormons? Is it not notorious, on
the contrary, that they were hunted like wild beasts, from county to county,,
before they made any desperate resistance? Did they ever, as a body, re-
fuse obedience to the" laws, when called upon to do so, until driven to des-
peration by repeated threats and assaults from the mob? Did the State ever
make one decent effort to defend them as fellow citizens in their rights, or
to redress their wrongs? Let the conduct of its governors, attorneys, and
the fate of their final petitions answer. Have any who plundered and
openly massacred the Mormons ever been brought to the punishment due
to their crimes ? Let the boasting murderers of begging and helpless infan-
cy answer. Has the State ever remunerated, even those known to be inno-
cent, for the loss of either their property or their arms? Did either the
pulpit or the press throughout the State raise a note of remonstrance or
alarm? Let the clergymen who abetted, and the editors who encouraged
the mob answer."

Thus speaks one of our bitterest, yet comparatively honorable
opponents.

Nor did persecution stop even here. Its fires were again kindled
in Illinois, in Hancock county and vicinity in 1843 to 1846, result-
ing in terrible suffering and great loss of life.

DESOLATION; WEEPING.

The persecutions of 1838, in Missouri, were clearly set forth in
a prophecy given through Joseph Smith, at J£irtland, Ohio, July
23d, 1837, one year and more before the persecution occurred.
See Doctrine and Covenants 105: 9. It reads:

"Verily, verily, I say unto you, darkness covereth the earth, and gross
darkness the minds of the people, and all flesh has become corrupt before
my face. Behold, vengeance conieth speedily upon the inhabitants of the
earth — a day of wrath, a day of burning, a day of desolation, of weeping, of
mourning, of lamentation — and as a whirlwind it shall come upon all the
face of the earth, saith the Lord. And upon my house [the church] shall
it begin, and from my house shall it go forth, saith the Lord."

192 HUMAN PREDICTIONS.

The "wrath," the "burning," the "desolation," the "weeping,"
the "mourning," and the "lamentation" here predicted, which are
to go forth among all nations, did come upon the church suddenly,
"as a whirlwind," with all its fearful and terrible destructiveness.
No one, unless inspired of God, could have foretold, with such pre-
cision and clearness, the bitter persecutions suifered by the Saints
in Missouri.

The persecutions and scattering of the Saints from Nauvoo, were
foretold by Joseph. His death, likewise, he himself foretold. On
parting with his wife, at Nauvoo, when he went to Carthage jail
under promise of protection from Governor Thomas Ford, he told
her he would never see his family again — that his work was done
— that he was going to rest — that the church would be broken up
and scattered, and instructed her to remain with the family at
Nauvoo, or take them to Kirtland, Ohio. More than once, just
prior to his death, he predicted that if Brigham Young should get
the lead of the church he would lead it to hell. Scores of the old-
time Saints testify to this.

It would be the height of folly to say that these prophecies of
Joseph, so numerous, so definite, and so unlikely to be fulfilled,
were mere conjectures or guesses, like many made by human wis-
dom alone. That military genius, Napoleon, tried his skill in mak-
ing predictions. He said, "In fifty years all Europe will be either
Oossack or Republican." More than the "fifty years" have passed
away, and the prediction is found false.

Vettius Vallens, a wise man of Rome and a pagan oracle, pre-
dicted that 'If it be true as historians say, that Romulus saw twelve
vultures at the founding of Rome, that signifies that it should exist
for twelve centuries." But Rome, under its eight different forms
of government, existed for more than twenty-six centuries.

The fate of human predictions, however wise their authors, is
failure.

JOSEPH SLAIN.

Joseph was assassinated in Carthage jail, Hancock county, Illinois,
June 27th, 1844, at the age of thirty-eight years and six months,
after a most eventful life, seventeen years of which were marked
with great activities, great perplexities and numerous persecutions.
Those who knew him best loved him most. He was misunderstood
and misapprehended by the masses; blindly opposed by the pulpit
and the press in many instances; maligned and slandered by his
enemies; and his sentiment perverted, misconstrued and misstated
by those who should have been his truest friends.

SPIRITUALISM. 193

His work was great in the foundations which he laid, rather
than in the immediate results which he wrought out. The great
truths of God, and the exalted principles of life and salvation given
to the race through him, will live and be earnestly cherished by the
faithful and true, when the hoary errors and the gilded and flimsy
theories of uninspired men will be remembered only with sorrow,
and mentioned only with pity an contempt.

Joseph uttered many predictions concerning the spiritual mani-
festations with which the world is now being deluged and deceived.
In May, 1831, while he was young in years, and limited in worldly
wisdom, the Lord said through him to the elders of the church:

"Behold, verily I say unto you, that there are many spirits which are false
spirits, which have gone forth in the earth, deceiving the world : and also
Satan hath sought to deceive you, that he might overthrow you." — D. & C.
sec. 50, par. 1.

In June, 1831, the following was revealed to the Elders through
him:

"And again I will give you a pattern in all things, that ye may not be de-
ceived ; for Satan is abroad in the land, and he goeth forth deceiving the
nations; wherefore he that prayeth, whose spirit is contrite, the same is ac-
cepted of me if he obey mine ordinances. He that speaketh whose spirit is
contrite, whose language is meek, and edifieth, the same is of God if he obey
mine ordinances. And again, he that trembleth under my power shall be
made strong, and shall bring forth fruits of praise, and wisdom, according
to [i. e., in harmony with] the revelations and truths I have given you.
And again, he that is overcome and bringeth not forth fruits, even accord-
ing to this pattern, is not of me ; wherefore by this pattern ye shall know
the spirits in all cases under the whole heavens. And the days have come,
according to men's faith it shall be done unto them." — Doc. & Cov. 52:4, 5.

MAN OF SIN.

A short time before this revelation was given a number of per-
sons in the church at Kirtland had been deceived and strangely
handled by false spirits. Some were so far possessed by them as
to lose all control of either mind or body. The physical manifes-
tations were startling and peculiar, while those of a mental or
spiritual character were such as to bewilder and mislead the un-
wary and unskillful. Joseph and Hyrum readily detected the
arch enemy and proclaimed against him. Of this Joseph wrote in
his Church History:

"The 6th of June, [1831] the Elders from the various parts of the country

where they were laboring came in, and the Conference, before appointed,

convened in Kirtland, and the Lord displayed his power in a manner that

could not be mistaken. The man of sin was revealed, and the authority of

13

194 TRY THE SPIRITS.

the Melchisedec priesthood was manifested, and conferred for the first time
upon several of the Elders. It was clearly evident that the Lord gave us
power in proportion to the work to be done, and strength according to the
race set before us, and grace and help as our needs required." — Times and
Seasons, vol. 5, page 416.

These newly appointed High Priests were now honored, ap-
proved and sustained of God in this perilous hour when Satan
with his cunning and might sought to deceive the Saints, over-
power the ministry of Christ, and overthrow the Church of God.

The origin, character, operations, and final state of these spirits,
had been revealed to Joseph before this. In September, 1830, the
Lord said of them:

"Behold, the devil was before Adam, for he rebelled against me, saying,
Give me thine honor, which is my power; and also a third part of the hosts
of heaven turned he away from me because of their agency ; and they were
thrust down, and thus became the devil and his angels ; and behold, there
is a place prepared for them from the beginning, which place is hell; and it
must needs be that the devil should tempt the children of men, or they
could not be agents unto themselves, for if they never should have bitter,
they could not know the sweet."— D. & C. 28:10.

Of spirit manifestations Joseph wrote in A. D. 1839:

"We are to try the spirits and prove them, for it is often the case that men
make a mistake in regard to these things. God has so ordained that when he
has commuicated, no vision is to be taken but what you see by the seeing
of the eye, or what you hear by the hearing of the ear. When you see a
vision, pray for the interpretation ; if you get not this, shut it up; there
must be certainty in this matter. An open vision will manifest that which
is more important. Lying spirits are going forth in the earth. There will
be great manifestations of spirits, both false and true. Being born again,
comes by the Spirit of God through ordinances. An angel of God never has
wings. Some will say that they have seen a spirit ; that he offered them
his hand, but they did not touch it. This is a lie. First, it is contrary to
the plan of God ; a spirit can not come but in glory ; [as Moses and Elias
Matt. 17 : 3-13. Ed] ; an angel has flesh and bones ; we see not their glory.
The devil may appear as an angel of light. Ask God to reveal it ; if it be of
the devil he will flee from you ; if of God, he will manifest himself, or make
it manifest. We may come to Jesus and ask him ; he will know all about
it ; if he comes to a little child he will adapt himself to the language and ca-
pacity of a little child. Every spirit, or vision, or singing, is not of God.
The devil is an orator; he is powerful; he took our Savior on to a pinnacle
of the temple and kept him in the wilderness for forty days. The gift of
discerning of spirits will be given to the Presiding Elder. Pray for him
that he may have this gift. Speak not in the gift of tongues without under-
standing it,' or without interpretation. The devil can speak in tongues; the
adversary will come with his work; he can tempt' all classes; can speak
in English or Dutch. Let no one speak in tongues unless he interpret, ex-
cept by the consent of the one who is placed to preside; then he may dis-
cern or interpret, or another may." — Mill. Star. 17 :312.

JOSEPH'S SEED. 195

By the foregoing we see that Joseph was thoroughly informed
in regard to spirit manifestations; and that he foreknew, clearly,
the going forth of lying spirits in the earth, and that there would
"be great manifestations of spirits, both false and true."

He also, by the Book of Mormon and direct revelation, pro-
claimed that soon after that book came forth the Lord would
speedily prepare the way among the nations for the restoration of
Israel and Judah to their lands, and that the land of Palestine
would soon become "a fruitful field," all of which is being ful-
filled.

JOSEPH'S SEED.

Joseph predicted that his "seed," his "posterity," would be
called to fill his office and "plead the cause of injured innocence."-
D. C. 84:3; 107: 18; Times and Seasons vol .5:395 — "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 Amer-
ican liberty once was; I or my posterity will plead the cause of in-
jured innocence until Missouri makes atonement for all her sins
— or sinks disgraced," etc.

FREE THE SLAVES.

He advised in 1844, that the slave States "abolish slavery by
1850," and "pray Congress to pay every man a reasonable price
for his slaves." He further said, "Break off the shackles from the
poor black men, and hire them to labor like other human beings;
for "an hour of virtuous liberty on earth is worth a whole eternity
of bondage.' " — Times and Seasons 5: 532.

The late venerable Josiah Quincy, a graduate in 1821 of Har-
vard College, who, in company with Hon. Charles Francis Adams
and Dr. Goforth, visited and interviewed Joseph Smith at Nauvoo,
in May 1844, forty -three days before the murder of the latter in
Carthage jail, Illinois, has this to say on pages 397-8-9 of his
book, "Figures of the Past," .as to the farseeing, Christian wisdom,
and the strikingly humane sentiments of Joseph Smith on the
slavery question:

"We then went on to talk of politics. Smith recognized the curse and in-
iquity of slavery, though he opposed the methods of the Abolitionists. His
plan was for the nation to pay for the slaves from the sale of the public
lands. 'Congress/ he said, 'should be compelled to take this course, by pe-
titions from all parts of the country ; but the petitioners must disclaim all
alliance with those who would disturb the rights of property recognized by
the Constitution and foment insurrection.' It may be worth while to re-
mark that Smith's plan was publicly advocated, eleven years later, by one
who has mixed so much practical shrewdness with his lofty philosophy.

196 FREE THE SLAVES.

In 1855, when men's minds had been moved to their depths on the question
of slavery, Mr. Ralph Waldo Emerson declared that it should be met in ac-
cordance 'with the interest of the South and with the settled conscience of
the North. It is not really a great task, a great fight for this country to ac-
complish, to buy that property of the planter, as the British nation bought
the West Indian slaves.' He further says that the 'United States will be
brought to give every inch of their public lands for a purpose like this.'
We, who can look back upon the terrible cost of the fratricidal war which
put an end to slavery, now say that such a solution of the difficulty would
have been worthy a Christian statesman. But if the retired scholar was in
advance of his time when he advocated this disposition of the public prop-
erty in 1855, what shall I say of the political and religious leader [Joseph
Smith] who had committed himself, in print, as well as in conversation, to
the same course in 1844? If the atmosphere of men's opinions was stirred
by such a proposition when war-clouds were discernible in the sky, was it
not a statesmanlike word eleven years earlier, when the heavens looked tran-
quil and beneficent ?

"General Smith proceeded to unfold still further his views upon politics.
He denounced the Missouri Compromise as an unjustifiable concession for
the benefit of slavery. It was Henry Clay's bid for the presidency. Dr.
Goforth might have spared himself the trouble of coming to Nauvoo to elec-
tioneer for a duellist who would fire at John Randolph but was not brave
enough to protect the Saints in their rights as American citizens. Clay had
told his people to go to the wilds of Oregon and set up a government of their
•own. Oh yes, the Saints might go into the wilderness and obtain justice of
the Indians, which imbecile, time-serving politicians would not give them
in the land of freedom and equality. The prophet then talked of the details
of government. He thought that the number of members admitted to the
Lower House of the National Legislature should be reduced. A crowd only
darkened counsel and impeded business. A member to every half million
of population would be ample. The powers of the President should be in-
creased. He should have authority to put down rebellion in a state without
waiting for the request of any governor ; for it might happen that the gov-
ernor himself would be the leader of the rebels. It is needless to remark
how later events showed the executive weakness that Smith pointed out, — a weak-
ness which cost thousands of valuable lives and millions of treasure; but
the man mingled Utopian fallacies with his shrewd suggestions. He talked
as from a strong mind utterly unenlightened by the teachings of history." —
Figures of the Past, pp. 397, 398, 399.

In view of these strong, just and lofty sentiments, it is not sur-
prising that Mr. Quincy should say:

"It is by no means improbable that some future text-book, for the use of
generations yet unborn, will contain a question something like this: What
historical American of the nineteenth century has exerted the most power-
ful influence upon the destinies of his countrymen? And it is by no means
impossible that the answer to that interrogatory may be thus written : Jo-
seph Smith the Mormon Prophet. And the reply, absurd as it doubtless seems
to most men now living, may be an obvious commonplace to their descend-
ants. History deals in surprises and paradoxes quite as startling as this.
The man who established a religion in this age of free debate, who was and
is to-day accepted by hundreds of thousands as a direct emissary from the
Most High, — such a rare human being is not to be disposed of by pelting

CHURCH ORGANIZATION. 197

his memory with unsavory epithets. Fanatic, impostor, charlatan, he may
have been ; but these hard names furnish no solution to the problem he
presents us. . . . The most vital questions Americans are asking each
other to-day have to do with this man and what he has left us." — Pages
376-7.

The divine wisdom in this advice of Joseph is better seen when
we -state that the slavery question began to be bitterly agitated in
1846-7 and that in 1848 the Calhoun dogma of "the constitutional
right of each slaveholder to remove with his slaves into any Fed-
eral territory, and hold them in defiance of Congress or any local
authority," was hotly urged by the pro-slavery party, causing in-
tense excitement and bitterness throughout the nation between the
pro-slavery and anti-slavery elements; and further, that in 1850,
the fatal year indicated by Joseph, prior to which wise measures
would avert national calamity over that question, the Hon. Henry
Clay introduced in Congress his last famed "Compromise" in the
interest of Slavery, and that thereafter the antagonisms aroused
on that subject rendered reconciliation and equitable adjustment
impossible — and that the terrible war of the rebellion was the
final arbiter! Joseph evidently foresaw by divine inspiration that
the only time for its peaceful adjustment was "by the year 1850,"
and not later.

NATIONAL BANK.

He, in 1844, foresaw the need, and advised the establishment of
National Banks, and said: — "For the accomodation of the people
in every state and territory, let Congress show their wisdom by
granting a National Bank, with branches in each state and terri-
tory. . . . And the bills shall be par throughout the nation.
. The country will [then] be full of money and confidence."
—Ibid.

Our nation was forced to come to this at last — but Joseph had
this wisdom many years in advance of the wise men of the nation,
as he did upon many other questions, which we lack time and space
to treat of in these pages.

Nothing short of the Spirit of God, by revelation and prophecy,
could impart such facts and information, and so plainly make
known the future.

CHURCH ORGANIZATION.

Having examined a few of the many fulfilled prophecies of
Joseph Smith, we will add as further evidence of his prophetic
character, that he organized the Church of Christ after the apos-
tolic pattern given in 1 Cor. 12: 28; Eph. 4: 11; and restored the

198 JOSEPH PROPECIED.

primitive doctrines and ordinances as taught and practiced by the
first Christian ministry, in all their divine power and simplicity,
(Heb. 6: 1-3; Acts 2: 38; 8: 18; 9: 12; 19: 6; 13: 3; 1 Tim. 4: 14;
Jno. 13: 4, 5; 1 Cor. 11: 23-31; James 5: 14, 15; Mark 10: 13-16).
He also revived and renewed the same general promises (John 7:16,
17; Mark 16: 15-18; Acts 2: 38, 39; John 14: 26; 15: 26; 16: 7,
13; 1 Cor. 12; 1 John 2: 27; 3: 24; Luke 20: 35, 36; John 5: 28,
29; 1 Cor. 15:22,23,41-44; Phil. 3:20,21; John 17:20-24;
Rev. 20: 4, 5, 6, 12, 13; 2 Peter 3: 13, 14; Matt 5: 5; Rev. 5: 10).
This he claimed to do in fulfillment of Rev. 14: 6, 7; Mai. 4: 5, 6;
Isaiah 11: 11, 12; 18: 3; Luke 14: 16-24; Matt. 20: 6.

BOOK OF MORMON BROUGHT FORTH.

He brought forth by inspiration of God the record of Joseph in
fulfillment of Ezekiel 37: 16-19, — the "sealed book" of Isaiah 29:
11, 12, 18, — the "truth" of God, hidden in the earth, predicted by
David, Psalms 85: 11, and the "law" to Ephraim, Hos. 8: 12, as is
demonstrated in the former pages of this work.

His was the usual fate of God's prophets — hated, persecuted,
and destroyed by his enemies (Matt. 23: 34; Acts 7: 52); yet ten-
derly and passionately beloved by all those who knew him and be-
lieved him to be a servant of God. When the murky clouds of
prejudice, and the blinding mists of falsehood and superstition
shall have passed away, the character and work of Joseph Smith
will appear in honor, and millions will revere him as a martyr!

PRIMITIVE GOSPEL.

In summing up we find that in his religious efforts he did not
introduce "another gospel," nor "preach another Christ;" but he
simply preached "him of whom Moses in the law and the prophets
did write, Jesus of Nazareth;" and, under God, he restored the
very gospel taught by the Saints of the first century after Christ,
in fulfillment of Rev. 14: 6, 7. He organized the church after the
primitive pattern, and set in order the ordinances, rites, and cere-
monies, as they were in the apostolic age. He proclaimed the
same gifts of the Holy Ghost as were promised by Joel 2; 28, 29;
by the Lord Jesus, Mark 16: 17, 18; John 14: 26; 15:26; 16:7-11;
by Peter, Acts 2: 38, 39, and Paul, 1 Cor. 12: 1-31; 14: 1-40, etc.

JOSEPH PROPHESIED.

He prophesied of men within and without the church; of events
that pertained to the church in blessing and in cursing; of events
to transpire in our own nation and in the nations of the earth — of

INSPIRED TRANSLATION. 199

wars, famines, pestilences, plagues, earthquakes, destructions and
desolations; of the waves of the sea heaving themselves beyond
their bounds; of the rapid increase of pride, of spiritual iniquity,
and of all kinds of crime and wrong doing. He prophesied of
"great changes in the times and the seasons;" and of the great incom-
ing of satanic power, and the rapid spread and general prevalence
of demon-spirit power among the nations. He prophesied of the
"temptations and great tribulation" and apostasy of the Twelve;
and of Brigham Young, that "if he got the lead of the church he
would lead it to hell." He prophesied of the rebellion of the
Southern States; of their calling on other nations for aid in de-
fense; of the slaves being "marshaled and disciplined for war;"
and of the Indians becoming exceedingly angry, of their marshal-
ing themselves and vexing the Gentiles with a sore vexation; also
of the war terminating "in the death and misery of many souls."
He also prophesied of his own death, of the manner of it, and
about the time it would occur.

[_ TRANSLATOR.

He translated between September 22d, 1827, and July, 1829, a
period of nearly two years, the Book of Mormon, which abounds
in historical statements relative to the two great and enlightened
peoples which once possessed North, and South and Central
America, which also speaks of their civilization and industries,
and of the locality of the great centers of their skilled and culti-
vated populations; and these things, highly improbable when the
young seer gave the Book of Mormon to the world, are being con-
firmed by scientific travelers, explorers, and antiquarians.

This same book abounds with prophecies touching Jew and Gen-
tile, churches and nations, priests and people; — of Roman Catholic,
Protestant, and Latter Day Saints — of their corruptions, their evils,
and their fate. It speaks of the rapid and favorable changes that
would take place in the physical condition of the land of Judea
soon after the coming forth of the Book of Mormon — that the land
which was given by the oath of God to Abraham and to his seed
forever, should be turned into "a fruitful field." It speaks of the
rapid downfall of "the mother of harlots" soon after the coming
forth of "the book," an event which has been transpiring since
1848, and in a striking manner since August 18th, 1870 when the
Pope lost all temporal rule and power. It speaks also of the work
of the Lord beginning at that time (1830) for the restoration of
the literal seed of Israel to their own lands of promise, and of the
favor and honor which the seed of Israel would receive at the

200 THE YOUNG PROPHET.

hands of the Gentiles. It speaks of the fact that the ancient civi-
lizations of America were built up by two separate and distinct
peoples, one suceeding the other in dominion — -a matter largely
agitated by antiquarians and travelers of late, and now generally
admitted — nations differing widely in their language and their
architecture. It tells of the marvelous wealth of the land in gold
and silver and all manner of mineral products, a matter of which
little comparatively was known till long since the coming forth of
the book. Its moral teachings and influence are unsurpassed in
purity, while its doctrines, plainly expressed, and embraced in
simple forms of speech, are the doctrines of the Holy Scriptures.

INSPIRED TRANSLATION.

Besides translating the Book of Mormon, Mr. Smith revised,
corrected and translated the Old and New Testaments — or portions
of them — restoring much that had been lost from the text, and
removing from the text many things of a hurtful tendency which
had been added by uninspired men. In this translation, in the first
eleven chapters, is furnished the easy answer to the question now
agitating the enlightened world, as to why, among all the leadin
ancient nations, among them the Mexicans and Peruvians, an
many of the Pagan nations of to-day, we find nearly all the leading
religious ideas of the Old and New Testaments, though in a
mutilated and corrupted form. It informs us that the creation, the
fall of man, the scheme of redemption in all its details, the punish-
ment of the wicked, the rewards of the righteous and the glory of
the redeemed, were all revealed and taught to man from Adam
down to Noah, and from Noah to his posterity, thus reaching
down to the tower of Babel and the confusion of languages. We
can readily see, on reflection, how natural, how easy and certain
it was that these wonderful and important ideas should flow out
with all the streams of emigration from the Tower to all parts of
the world, and be perpetuated under variously corrupted forms as
they have existed in the past, and as they exist to-day. And with
this view of the matter as furnished us by the Inspired Translation
(as also by the Book of Mormon and the revelations of Joseph),
we can see why it is that Jesus Christ our Lord was, and is, and is
to be, "the Desire of all nations" (Hag. 2:7). Every movement
of the wheels of time — every important change among the nations
or among religionists, every discovery in the heavens above or in
the earth beneath, every hidden thing uncovered and every secret
thing revealed, the revelations and miracle-wonders of "the
spirits of devils," the revelations and testimony of God's Spirit to

JOSEPH'S HISTORY. 201

man — all bear witness, directly or remotely, to the important and
cheering fact that God has spoken from the heavens in these latter
days, and caused his "truth to spring out of the earth;" and that
he called and inspired the youth, Joseph Smith (who was assassi-
nated when thirty-eight years old), as His prophet, seer, revelator,
and translator, whom he honored in the founding and building up
of His church and kingdom, preparatory to the glorious appearing
of our Lord Jesus Christ, and the ushering in of the age of millen-
nial glory. And to these facts tens of thousands of honest, rejoic-
ing hearts can bear truthful testimony. Joseph Smith was a pro-
phet of God, and every effort to disprove that fact only makes it
the more apparent.

JOSEPH'S HISTORY.

As a fitting conclusion, we now give a brief extract from the
History of Joseph Smith to show his parentage; also when, where,
and how he learned of his call to the work of God:

"I was born in the year of our Lord 1805, on the 23d of December, in the
town of Sharon, Windsor county, state of Vermont. My father, Joseph
Smith, senior, left the state of Vermont, and moved to Palmyra, Ontario
(now Wayne) county, in the state of New York, when I was in my tenth
year. In about four years after my father's arrival at Palmyra, he moved
with his family into Manchester, in the same county of Ontario. His family
consisted of eleven souls, namely, my father, Joseph Smith, my mother, Lucy-
Smith, (whose name previous to her marriage was Mack, daughter of Solo-
mon Mack), my brothers, Alvin, (who is now dead), Hyrum, myself, Sam-
uel Harrison, William, Don Carlos, and my sisters Sophronia, Catherine and
Lucy.

"Some time in the second year after our removal to Manchester, there was,
in the place where we lived," an unusual excitement on the subject of reli-
gion. ... I was at this time in my fifteenth year. My father's family
was proselyted to the Presbyterian faith, and four of them joined that
church, namely, my mother, Lucy; my brothers Hyrum, Samuel Harrison,
and my sister, Sophronia.

"During this time of great excitement, my mind was called up to serious
reflection and great uneasiness ; but, though my feelings were deep and often
pungent, still I kept myself aloof from all those parties ; though I attended
their several meetings as often as occasion would permit.

"While I was laboring under the extreme difficulties caused by the con-
tests of these parties of religionists, I was one day reading the Epistle of
James, first chapter, and fifth verse, which reads, 'If any of you lack wis-
dom, let him ask of God, that giveth to all men liberally, and upbraideth
not; and it shall be given him.' Never did any passage of Scripture come
with more power to the heart of man than this did at this time to mine. It
seemed to enter with great force into every feeling of my heart. I reflected
on it again and again, knowing that if an/person needed wisdom from God,
I did ; for how to act I did not know, and unless I could get more wisdom
than I then had, would never know ; for the teachers of religion of the dif-
ferent sects understood the same passage so differently as to destroy all con-

202 JOSEPH'S HISTORY.

fidence in settling the question by an appeal to the Bible. At length I came
to the conclusion that I must either remain in darkness and confusion, or
else I must do as James directs, that is, ask of God. I at last came to the de-
termination to "ask of God," concluding that if He gave wisdom to them
that lacked wisdom, and would give liberally, and not upbraid, I might ven-
ture. So, in accordance with this, my determination to ask of God, I retired
to the woods to make the attempt. It was on the morning of a beautiful
clear day, early in the spring of 1820. It was the first time in my life that
I had made such an attempt to pray vocally.

"After I had retired into the place where I had previously designed to go,
.having looked around me, and finding myself alone, I kneeled down and be-
gan to offer up the desires of my heart to God. I had scarcly done so, when
immediately I was seized upon by some power which entirely overcame me
und had such astonishing influence over me as to bind my tongue so that I
could not speak. Thick darkness gathered around me, and it seemed to me
for a time as if I were doomed to sudden destruction. But — exerting all my
powers to call upon God to deliver me out of the power of this enemy which
.had seized upon me, and at the moment when I was ready to sink into des-
pair and abandon myself to destruction ; not to an imaginary ruin, but to
the power of some actual being from the unseen world, who had such a
marvellous power as I had never before felt in any being — just at this mo-
ment of great alarm, I saw a pillar of light exactly over my head, above the
brightness of the sun, which descended gradually until it fell upon me. It
no sooner appeared than I found myself delivered from the enemy which
lield me bound. When the light rested upon me I saw two personages,
whose brightness and glory defy all description, standing above me in .the
air. One of them spake unto me, calling me by name, and said, pointing to
the other — 'This is my beloved son, hear him.'

"My object in going to inquire of the Lord, was to know which of all the
sects was right, that I might know which to join. No sooner, therefore did
I get possession of myself, so as to be able to speak, than I asked the per-
sonages who stood above me in the light which of all the sects was right —
for at this time it had never entered my heart that all v/ere wrong — and
which I should join. I was answered that I must join none of them, for
they were all wrong, and the personage who addressed me said that all
their creeds were an abomination in his sight ; that those professors were all
corrupt ; 'they draw near to me with their lips, but their hearts are far from
me; they teach for doctrine, the commandments of men ; having a form of
godliness, but they deny the power thereof.' He again forbade me to join
with any of them ; and many other things did he say unto me, which I can
not write at this time.

"When I came to myself again, I found myself lying on my back, looking
up into heaven. ... It caused me serious reflection then, and often has
since, how very strange it was that an obscure boy, of a little over fourteen
years of age, "and one, too, who was doomed to the necessity of obtain-
ing a scanty maintenance by his daily labor, should be thought a character
of sufficient importance to attract the attention of the great ones of the most
popular sects of the day, so as to create in them a spirit of the hottest per-
secution and reviling. But, strange or not, so it was, and was often cause of
great sorrow to myself. However, it was nevertheless a fact that I had had
a vision. I have thought since that I felt much like Paul, when he made
Iris defense before king Agrippa and related the account of the vision he
liad when he 'saw a light, and heard a voice ;' but still there were but few

JOSEPH'S HISTORY. 203

who believecj him ; some said he was dishonest, others said he was mad ;
and he was ridiculed and reviled ; but all this did not destroy the reality of
his vision. He had seen a vision, he knew he had, and all the persecution
under heaven could not make it otherwise ; and though they should perse-
cute him unto death, yet he knew, and would know unto his latest breath,
that he had both seen a light and heard a voice speaking to him, and all the
world could not make him believe otherwise. So it was with me, I had ac-
tually seen a light, and in the midst of that light I saw two personages, and
they did in reality speak unto me, or one of them did ; and though I was
hated and persecuted for saying that I had seen a vision, yet it was true. .
. . I continued to pursue my common avocations in life until the 21st of
September, 1823, all the time suffering severe persecution at the hands of all
classes of men, both religious and irreligious, because I continued to affirm
that I had seen a vision.

"During the space of time which intervened between the time I had the
vision, and the year 1823, — having been forbidden to join any of the reli-
gious sects of the day, and being of very tender years, and persecuted by
those who ought to have been my friends, and to have treated me kindly,
and if they supposed me to be deluded, to have endeavored in a proper and
affectionate manner to have reclaimed me — I was left to all kinds of temp-
tations ; and mingliug with all kinds of society, I frequently fell into many
foolish errors, and displayed the weakness of youth, and the corruption of
human nature ; which, I am sorry to say, led me into divers temptations, to
the gratification of many appetites offensive in the sight of God. In con-
sequence of these things, I often felt condemned for my weakness and im-
perfections ; when, on the evening of the above-mentioned 21st of Septem-
ber, after I had retired to my bed for the night, I betook myself to prayer
and supplication to Almighty God, for forgiveness of all my sins and follies,
and also for a manifestation to me, that I might know of my state and stand-
ing before Him ; for I had full confidence in obtaining a divine manifestation,
as I had previously had one.

"While I was thus in the act of calling upon God, I discovered a light ap-
pearing in the room, which continued to increase until the room was lighter
than at noonday, when immediately a personage appeared at my bedside
.standing in the air, for his feet did not touch the floor. He had on a loose
robe of most exquisite whiteness. It was a whiteness beyond anything
earthly I had ever seen ; nor do I believe that any earthly thing could be
made to appear so exceedingly white and brilliant ; his hands were naked
and his arms also a little above the wrists ; so, also, were his feet naked, as
were his legs a little above the ankles. His head and neck were also bare.
I could discover that he had no other clothing on but this robe, as it was
open so that I could see into his bosom. Not only was his robe exceedingly
white, but his whole person was glorious beyond description, and his coun-
tenance truly like lightning. The room was exceedingly light, but not so
very bright as immediately around his person. When I first looked
upon him I was afraid ; but the fear soon left me. He called me by name,
and said unto m<- that he was a messenger sent from the presence of God to
me, and that his name was Moroni ; that God had a work for me to do ; and
that my name should be had for good and evil among all nations, kindreds
and tongues, or that it should be both good and evil spoken of among all
people. He said there was a book deposited, written upon gold plates, giv-
ing an account of the former inhabitants of this continent and the source
from whence they sprang. He also said that the fulness of the everlasting

204 JOSEPH'S HISTORY.

^

gospel was contained in it, as delivered by the Savior to the ancient inhabit-
ants ; also, that there were two stones in silver bows — and these stones,
fastened to a breastplate, constituted what is called the urim and thummim
— deposited with the plates ; and the possession and use of these stones were
what constituted seers in ancient or former times ; and that God had pre-
pared them for the purpose of translating the book.

"After telling me these things he commenced quoting the prophecies of
the old Testament. He first quoted part of the third chapter of Malachi, and
he quoted also the fourth or last chapter of the same prophecy, though with
a little variation from the way it reads in our Bible. Instead of quoting the
first verse as it reads in our books, he quoted it thus : 'For behold, the day
cometh that shall burn as an oven, and all the proud, yea, and all that do
wickedly shall burn- as stubble ; for they that come shall burn them, saith the
Lord of hosts, that it shall leave them neither root nor branch/ And again,
he quoted the fifth verse thus : 'Behold, I will reveal unto you the priest-
hood, by the hand of Elijah the Prophet, before the coming of the great and
dreadful day of the Lord ' He also quoted the next verse differently: — 'And
he shall plant in the hearts of the children the promises made to the fathers,
and the hearts of the children shall turn to their fathers; if it were not so,
the whole earth would be utterly wasted at its coming.' In addition to
these, he quoted the eleventh chapter of Isaiah, saying that it was about to
be fulfilled. He quoted also the third chapter of Acts, twenty-second and
twenty-third verses, precisely as they stand in our New Testament. He said
that that prophet was Christ; but the day had not yet come when 'they
who would not hear his voice, should be cut off from among the people,' but
soon would come.

"He also quoted the second chapter of Joel, from the twenty-eighth verse
to the last. He also said that this was not yet fulfilled, but was soon to be.
And he further stated the fulness of the Gentiles was soon to come in. He
quoted many other passages of Scripture, and offered many other explana-
tions which can not be mentioned here. Again, he told me that when I got
those plates of which he had spoken — for the time that they should be ob-
tained was not then fulfilled — I should not show them to any person ;
neither the breastplate with the urim and thummim ; only to" those to
whom I should be commanded to show them ; if I did I should be destroyed.
While he was conversing with me about the plates, the vision was opened
to my mind that I could see the place where the plates were deposited, and
that so clearly and distinctly that I knew the place again when I visited it.''

205

INDEX.

Adam — Michael, an Angel 90

American Antiquities 145, 153, 158

Apocyrpha 84

Apostasy of Latter Day Saints 171, 173

Authority 95

Baptism 48, 50, 51, 82, 83, 135, 147

" Children 83

" For the Dead 147

" Object of 52, 81

" Of Ancient Date 49, 82

" Mode of 51,135

Bible and Book of Mormon Compared 36, 128

Bible Defects in History 7, 27, 33, 86, 135

" Imitation 98

" Miracles vs. Those Now 141

" More Truth Than it Alone 55

Book of Lehi 78

Book of Mormon Brought Forth 198

Book of Mormon, Coming forth of 150

" ' u Historical Errors Possible 6

" " Morals and Theology 171

•' " Not Found by a Gentile 173

" Prophecies of 167,174

Christ's Appearing Before His Birth and After His Resurrection 17-20

" Birth, Place of , 12

" Time of 8, 135

" Crucifixion, Time of 7, 165

" Genealogy 46

" Second Coming 17

Christian Doctrine Among the Heathen 49

" Name of 22

Christians Not All Priests 58

Chronology 9

Church Organization 173, 191, 197, 198

Cities Sunk at Time of Crucifixion . . . 163

206 INDEX.

Compass 145

Confusion of Languages 130

Consciousness After Death 106

Covenant Breaking 87

Cross 163

Criticism on Mormonism Invited : 5

Defects— Scripture 27

Destruction of Jaredites and Lamanites 129, 142

Directors 31, 143

Doctrine of Christ 191

Egyptian Art in Peru and Mexico 159

" Reformed 138

Elias— Gabriel 99, 123

Endless Punishment 148

Errors in Book of Mormon History Possible 6

" in Bible 7, 27, 33, 86, 135

Fathers — two 47

Feet Washing 88

Finder of Book of Mormon Not a Gentile 173

Fossil Remains 164

Free the Slaves 195-197

Gathering 131, 168

Generation, What Constitutes -. . . 7 Y

Genesis — Who Wrote 81

Gift— first 97

Grammar, Joseph's 37, 40

Hell 115, 122

Horse 166

Inspiration, Degrees of 41

Inspired Translation 35, 42, 80, 128. 134, 200, 201

Interpreters 28, 31, 32, 34, 86, 94, 141, 142

Jaredites, Destruction of 129, 144

" Longevity of 127

Jaredite Kings 128

John the Baptist Resurrected 63

" a Priest 54

" Apostle, Priest 60

John the Evangelist to Tarry 89-

Joseph's Land 162

Joseph and Oliver's Ordination 52, 65-

Joseph as a Translator and Prophet 6, 94, 125

Joseph's Ministry and Writings 191, 195>

Joseph Prophesied 198, 199-

INDEX. 207

Joseph's Prophecies Fulfilled: 181

« " " Brighamite Apostasy 192

« " " Famines 182,185

" » " His Own Death 192

« " " Persecution of Saints 188, 191

» " u Pestilences and Scourges 177,178-

11 " " Slaves Marshaled for War 183

" " " Spiritualism 189-191

» " u Wars, Foreign 182,184

" « " " Indian 184

" " " War of Rebellion 184

." " " Waves of the Sea 182"

Joseph's Seed 195

Laban Killed 133

Lamanites, Destruction of 129, 142-

Land of Joseph 162

Language — Change 26, 132, 161

Longevity, Jaredite 127

Nephite 144

Man of Sin 193

Miracles 143, 175

More Truth 55

"Mormon," Word 84

Mulek, Son of Zedekiah 140

National Bank 197

Nephi, a King 124

" Builds a Temple 1 24

Nephites, Destruction of 129, 142

u Longevity 144

" Numbers of 125, 126

" Perpetuated 132

New Jerusalem 75

No Variableness 20

Oliver, to Translate 138

Omissions 30

Ordinations, Joseph and Oliver 52, 64, 137'

Organization of the Church 176, 191

Page, Hiram 136

Papacy, Fall of, Foretold 165

People of Zarahemla 24

" Two *45

Plagiarism, Charge of, Refuted 20, 81, 96, 130

Plates of Book of Mormon 23, 27, 28, 68, 71, 100, 139, 147, 152:

208 INDEX.

Polygamy Not Joseph's Doctrine 115

Pre-existence 19, 43

Priesthood, Aaronic 16, S3, 56, 59, 63

" Melchisedek 13, 55, 59, 62, 137

Primitive Gospel 198

Printing House 84

Prophecies of Book of Mormon 165, 168

of Joseph 118, 193

Eeign, Long 129

"Relics11 155, 166

Eeformed Egyptian 138

Second Coming of Christ , 11

"Seventy Weeks" of Daniel 9

Sheol 122

Sons of Levi 53

Soul of Man 41, 94, 108

Spaulding 174

Spiritual Creation 43

Gifts 192

Spirits 113-125

Stone, — Hiram Page 135

Temple 126

Testimony of Cowdery, "Whitmer and Harris 71, 99, 135, 137

Three and Eight Witnesses 99

Three Glories 92, 149

" Nephites 24

Tithes 15

Translator 199, 200

" Joseph as a 6, 85, 96

" Responsible Only for the Faithfulness of His Work 6

Truth, All, Harmonious 176

Try the Spirits 194

Urim and Thummim 3], 95

Witnesses, Three and Eight 100

Zarahemlaites .v 25

Zend Avesta 21

Zion Not Removed.. ..133