The Mormon's own book; or Mormonism tried by its own standards - reason and scripture

BANCROFT
LIBRARY

•o

THE LIBRARY

OF

THE UNIVERSITY
OF CALIFORNIA

6m/

THE

MORMON'S OWN BOOK;

OE,

MORMONISM

TEIED BY ITS OWN STANDAEDS— EEASON
AND SCEIPTUEE.

BY T. ¥. P. TAYLDER.

DEDICATED TO THE LONDON CITY MISSION.

Oeov TJ a\7]6€ia. — PLATO.

LONDON:
PAETEIDGE, OAKEY, AND CO., PATERNOSTER ROW.

MDCCCLV.

LOTTDOJT :

BLACKBURN AND BUST, PRINTERS,
HOLBOBIT HILL.

DEDICATION.

TO THE COMMITTEE

LONDON CITY MISSION.

GENTLEMEN,

The following pages were written with the view of
assisting those who have particularly to combat the errors
of Mormonism. Foremost amongst these will be found the
devoted Missionaries of your most excellent Society. It is
not so much from the pulpit as in domiciliary visitation that
the evil tendencies of this pernicious system can be success-
fully exposed and overturned. "While, therefore, the author
hopes that it may not prove uninteresting to the clergy, it
is more especially adapted to the Missionary in his house to
house visitation, and when familiarly exposing the system.
It may, therefore, be considered as a Manual of the subject,

A2

IV DEDICATION.

for the use of the agents of your and other kindred
Societies.

Believing that this Dedication will be received in the same
catholic spirit as that in which it is written, and with the
sincere desire that those efforts which you have so success-
fully used may be still more eminently distinguished,

I have the honour to remain,

Gentlemen,

Tour most obedient servant,
THE AUTHOR

CONTENTS.

PAGE

PREFACE. . . . . . viii

INTRODUCTION — Mormonism not novel — Errors always on the
increase — Historical account of Mormonism — Leading doctrines
of Mormomsm — Church order — Never fully tested ... 1

PAET I.

MORMON PRETENSIONS TO DIVINE AUTHORITY.

SECTION I.— INSPIRATION AND REVELATION. — (1.) Inspiration —
Revelation, immediate and mediate — Mormon belief in continued
revelation — Not resembling Jewish daily sacrifice — Application of
the term revelation in Scripture — Mormon claim to inspiration.
(2.) Eevelation possible, probable, and necessary. (3.) External
evidence of the Book of Mormon nugatory. (4.) Internal evidence
equally so — The production of one individual and not of many,
as pretended — Modern in style — Chronology inconsistent with
scientific discoveries — Contradicts itself in facts and theology —
Libel on Divine wisdom — Copies errors of the "authorised
version" — Opposed to Scripture. (5.) Origin of the Book of
Mormon — Written by Spaulding — Statement of Mrs. Davidson
and other persons 6

SECTION II. — DAILY KETELATION. — (1.) Claim of Mormons to
inspiration — Witnesses of the "Golden Plates" — Their immoral
character — Book of doctrines and covenants — Substance of it.
(2.) Daily revelation unreasonable — One revelation necessary to
authenticate another — Subverts authority — Not necessary for
doctrine or discipline — Strange doctrine of Q-od's person — Daily
revelation unnecessary in essentials and non-essentials — Unsup-
ported by antiquity — Not mentioned by the " fathers," infidels,
or heretics — Opposed to Scripture — No perfection in the Mor-
mon system — Mormon reasons for continued revelation considered 31

VI CONTENTS.

PAET II.

MOBMON MATEEIALISM. PAGE

SECTION I. — Mormon notions of the Godhead, spirituality, omni-
presence, and moral nature — Subject stated. . . . .43

SECTION II. — THE PHILOSOPHY OP THE MOEMON is IRRATIONAL.
— Man a complex being — Matter and mind — Idealism — Existence
of matter — Power of God proved in creation — Mind proved to
exist by motion, intelligence, and thought — Absurdity of opposite
belief — Consciousness — Intuition — Omnipresence of God — Mor-
mon's God confined to one spot 49

SECTION III. — MOEMON MATEEIALISM TJNSCEIPTTJEAL AND ANTI-
SCEIPTUEAL. — (1.) Bible the "Word of God" — Glosses and com-
ments on it — Mormon statement of God's possessing a "body,"
parts, and passions " — Spirituality of God distinctly revealed —
Mormon scheme contradicts itself and Scripture — Opposed to
Christ's pre-existence — "Natural" and "spiritual" body.
(2.) Scripture declaration that " God is a spirit" — The psalmist,
etc., no materialist — Mormon pretension in bestowing the gifts of
the Holy Spirit — Mormon denial of God's infinity, perfection,
and omnipresence — Denial of "moral image" — Tritheism of
Mormonism — Parts in the Godhead — Atoms of the Holy Spirit —
Mormons bolder than Socialists. 66

SECTION IV. — MOEMONISM USELESS TO MAN AND DEEOGATOEY TO
GOD. (1.) Mormonism debasing to the human mind. (2.) Brings
God down to fallen man. (3.) Eesponsibility of exposing the
system 87

PAET III.

MOEMON OPPICES AND INSTITUTIONS.

SECTION I. — MOEMON OFFICES. — (1.) Church offices called by "new
revelation" — Claim extraordinary powers — Mormon priesthood,
viz., Melchisedic and Aaronic — All subordinate offices appendages
to the Melchisedec priesthood — Scripture test applied. (2.) Priests
of the Bible — Peculiarity of the Melchisedec priesthood — Mel-
chisedec a type of Christ — Only exercised by Christ — Arrogance
of Mormons . 94

CONTENTS. Vll

PAGE

SECTION II. — MORMON ORDINANCES.— (1.) "Baptism for the
remission of sins " — Held by Mormons as necessary to salvation
— To be administered only by Mormon priests — J. Smith par-
doned before baptism — Observations on Acts ii. 38, and 1 Peter
iii. 21. (2.) Baptism for the dead — Not of modern origin —
Observations on 1 Cor. xv. 29 100

SECTION III. — MORMON CUSTOMS.— (1.) Anointing — Mormon prac-
tice of it differs from Roman Catholic — Texts on which they
base the practice considered — Apostolic use of it — Common
among the Jews — The Apostles healed the sick without it . . Ill

SECTION- IT. — MORMON PRETENSIONS TO MIRACULOUS POWERS
AND PROPHECY. — (1.) Morrnon claims to miracles — Definition of
a miracle — Mosaic and Christian miracles — Evidence required
of Mormon miracles — Their record of miracles — Failure to work
them — Miracles no criterion of truth. (2.) Mormon prophecy —
Prophecy a proof of Divine revelation — Prophecy extended
sometimes to unbelievers — Smith's claims as a prophet — His
failure therein — Mormon duplicity — Their miracles and prophecy
visionary 114

PAET IV.

MORMON MORALITY.

SECTION I. — MORMON MYSTERIES. — (1.) Secret ceremonies — Mys-
teries of two kinds — Former practices at Nauvoo — Oath of the
Van Dusens. (2.) Resemblance between Mormonism and
heathenism — Secresy — Violation of it visited with death — The
few only admitted — Holy water used — Anointing — G-arment of
peculiar virtue — Signs — Cries — Grestures — Libations — Oath —
Licentiousness 135

SECTION II. — POLYGAMY, OR, THE SPIRITUAL- WIFE DOCTRINE. —
(1.) "Celestial marriage;" or "Plurality of wives" — Origin
of the doctrine amongst the Mormons — Produces an unexpected
catastrophe — More fully taught to the faithful few — Testimony
of Martha Brotherton — Polygamy openly avowed. (2.) Mormon
authority for polygamy rests on one of their own revelations —

Vlll CONTENTS.

PA&E

An ex post facto one — Polygamy practised at Utah — Proved by
two witnesses — Revelation permitting plurality — Smith allowed,
but not his wife, to practise the sin — Robert Owen and Orson
Pratt — Mormon revelations at variance— Natural theology con-
demns polygamy — Existing state of society condemns it — No
benefit in adopting it — Opposed to Scripture — Patriarchal cus-
tom— Rules for polygamy — Mormon interpretation of Scripture,
Old Testament — New Testament — Blasphemy — Glorying in
polygamy — Libel on Luther 148

CONCLUSION.

Denial of private judgment — Priestcraft — Other Mormon autho-
rity— Transmigration — Spiritual vegetables — Blessings of trans-
gression— General conclusions 184

APPENDIX.

Mr. Orson Pratt's reply to the Second Part of this work — His dis-
honesty in argument — Absurdity of his conclusions. . . . 193

General Statistical View of the Mormons, according to the Census
Returns of 1851 199

PREFACE.

PURE Christianity has nothing to fear from those who
attempt to overthrow it, because it is based on an immove-
able foundation, and sustained by the protecting power of
God. All the innovations, corruptions, and additions, of false
and designing men, can never overthrow that Church which
is " built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner-stone," (Eph.
ii. 20.) The Church of Christ has ever prevailed against
all opposing and contending systems, and has invariably
brought them to nought. The Church has a glorious
destiny in the future, and its growing power shall become
more and more apparent, until every other system is passed
into oblivion, and all heresy ceased. The modern form of
heresy termed Mormonism, which is a compound of Moham-
medanism and Paganism, and which scruples not to use any
and every means for its publication, will have its day, and
then will be numbered with exploded theories and long
forgotten heresies. Mormonism, considered as a spiritual

X PREFACE.

power — for a religions system it is not — only tends to deepen
more fully and develop more manifestly man's fallen nature.
It is a system which, instead of elevating man's moral
power, debases it. It does not ameliorate, but deteriorate
the moral principle in man. Hitherto it has only endured
and spread by criminal concurrence with the evils, and by
ministering to the desires of corrupt humanity.

In refusing to call this system a religious system, the
reason is, that it is a libel on the Christian religion ; it
brings God down from his lofty dwelling-place and purity
to the grovelling worms of the earth ; instead of elevating
man to God, it brings God down to man. It is time,
therefore, because of the vileness of the doctrines taught,
because of the extent to which the contagion has spread,
and because of the social evils, as well as dark superstition
involved, that the entire system should be fully and clearly
exposed. We are aware that the advocates of Mormonism
have thrown, until recently, a veil over its greatest defor-
mity. They have attempted to persuade us that under
that veil, concealed behind the drapery, was the most
lovely form, a veritable Yenus de Medicis ; but when the
curtain is raised, we see nothing but ghastly deformity;
beauty there is none ; and instead of embracing, we instinc-
tively withdraw from the immoral impersonation.

The advocates of the system, seeing so many adopting

PBEFACE. XI

their errors, become emboldened to proceed in the specu-
lation, and have now gained such a position that they throw
off the mask, and challenge investigation and exposure. Mr.
Orson Pratt has not scrupled in this, when he has introduced
the doctrine of spiritual marriage, which in other words is
polygamy. He says, in the pages of the " Seer," vol. i. p. 16,
" Convince us of our errors of doctrine, if we have any, by
reason, by logical arguments, or by the Word of God, and
we will be ever grateful for the information." We shall
attempt this in the following pages. It is with this object
in view that this humble endeavour has been made, that
the truth may be sustained and error overthrown ; and if it
should prove the means of restoring any from the slough of
Mormonism, or prevent any from embracing it, the author's
wish will be accomplished, and he would gratefully render
those thanks to the G-od of truth, to whom all praise
is due.

"We cannot, however, conclude these prefatory remarks
without a few observations on some authors, concerning whom
justice demands the assertion, that too great leniency, if not
culpable conniving, has been given in their works on Mor-
monism to the evils of the system. What can the examiner
of the truth or falsehood of Mormonism think of the following,
from the pen of Mr. Mayhew ? He says, that the " language
in their public documents, together with the recorded facts

PEEFACE.

of the excision and excommunication of offending members,
would seem to exonerate the Mormon system from the
vices of Mormon members. They also prove, whatever may
have been the moral state of Mormon society in time past,
that it has already greatly improved. And as to the
accusations against their founders, even when made by
undoubtedly pious men, the Mormons have an indisputably
valid answer, which they have thus worded for themselves : —
' Pious men, who prayed often and fasted frequently,
affirmed that Jesus and his apostles were foul impostors,
vile Sabbath-breakers, gluttons, wine-bibbers, treasonable
persons, not fit to live. Do you judge Jesus by the testi-
mony of pious enemies ? No ; you judge his character, etc.
by the testimony of friends. Pursue the same line of judg-
ment towards Joseph Smith, and the issue is triumph : his
bosom burned with a love to humanity, manly, frank, and
Godlike. Tou believe in the testimony of Moses, yet
Moses killed the Egyptian, and hid his body in the sand !
Joseph Smith never did anything like that. Tou believe
and receive the Psalms and Proverbs, yet David and Solomon
sinned foully and fearfully. Let your reason and common
sense speak and judge righteous judgment. A false prophet
will ever teach something false : Joseph taught in perfect
accordance with Scripture, just as a true prophet must do.' "*
* " History of the Mormons," p. 216.

PBEFACE. XU1

It is astonishing that such a writer as Mr. Mayhew

should consider this " an indisputably valid answer." If

the prophet Joseph never killed any one, he is gravely

accused of something very like it. Mr. Caswell says,

" Smith had publicly prophesied, in 1841, in the presence of

thousands, that his old enemy, Eoggs, the ex-governor of

Missouri, would die by violent hands within a year. He

now offered a reward of five hundred dollars to several of

the Danites, (that is, the army of Zion), if they would

assassinate the gentleman in question. One of the terrible

band accordingly proceeded more than two hundred miles,

to Independence, where the ex-governor resided. Smith

being asked by Bennett, the mayor, to inform him where

this Danite had gone, promptly replied, with a significant

nod, c that he was gone to fulfil prophecy.' In the course

of two months the Danite returned to Nauvoo ; and, on the

day following his arrival, the news reached that place that

the governor had been assassinated. The Danite, who had

previously been miserably poor, now appeared in possession

of an elegant carriage and horses, and with his pockets full

of gold." The government of the United States caused

Smith to be apprehended as an accessory to this murder.*

David and Solomon are likewise represented as sinning

* See " Principles and Practices of the Mormons," p. 57, by the
Eev. J. H. Gray, M.A.

XIV PREFACE.

"foully and fearfully," when it suits their purpose; but
when polygamy has to be defended, then the foul and
fearful sins of David and Solomon are otherwise represented
as so many blessings, and all their wives and concubines as
the pledges of Grod's favour. If " reason and common sense
speak," Mormonism will ever be considered as a corrupt
human system, and Joseph Smith an impostor. The writer
of an able article in the "Edinburgh Quarterly Eeview"
for April, 1854, has not overlooked this partiality of Mr.
Mayhew. He says, " To call such a man a martyr, is an
abuse of language which we regret to find in a writer so
intelligent as Mr. Mayhew. "We must also protest against
the attempt to represent this vulgar swindler as a sincere
enthusiast. ' There is much in his late career,' says Mr.
Mayhew, 'which seems to prove that he really believed
what he asserted,' etc.* The answer to such representa-
tions is obvious. First, so far from Joseph's scheme being
' unprofitable,' it raised him from the depths of poverty to
unbounded wealth. Secondly, he had from his earliest
years shrunk from 'honourable industry,' and preferred
fraud to work. Thirdly, so far from his having lived in
' continual misery and persecution,' he gained by his suc-
cessful imposture the means of indulging every appetite
and passion." The reviewer says again, " It is inexplicable
* See " History of the Mormons," pp. 158, 159.

PREFACE. XV

how any one who had ever looked at Joseph's portrait
could imagine him to have been by possibility an honest
man. Never did we see a face on which the hand of Heaven
had more legibly written — rascal. That self-complacent
•simper, that sensual mouth, that leer of vulgar cunning,
tell us at one glance the character of their owner." "We do
not pretend to a knowledge of physiognomy, such as is
evidently possessed by the reviewer ; but these observations
are anything but flattering to Mormonism and its followers.

As Mr. Orson Pratt, one of the apostles of Mormonism,
was pleased to publish a Reply to the Second Part of this
volume, which originally appeared as a pamphlet in 1849,
it has become necessary that some sort of notice should be
taken of his production. It has, however, been deemed
unnecessary to reconstruct or alter the original work, as
the " Reply" is conceived to be anything but an answer or
refutation of immaterialism. Mr. Pratt' s reply is entitled,
" The Absurdities of Immaterialism," and is only another
addition to those previously existing of the instances of the
false and unscriptural reasonings in which Mormonism is
so prolific. A short Appendix only has been necessary, to
show the unhappy dilemma in which the Mormon apostle
has placed himself.

Having thus prefaced this little work, we claim for it a
candid reading from all, whether Mormons or others. It

XVI PREFACE.

has been written during leisure hours from business, and
without the means of reference to authorities which might
have strengthened the arguments. Still we hope that it
will not be read unprofitably, even by those who are in no
danger of falling into the whirlpool of Mormonism ; and
that it will be beneficial to many who, while hesitating to
embrace the system, would desire to do so, if the system be
scriptural; and, on the other hand, if unreasonable and
unscriptural, would repudiate it. "With these feelings, and
with a sincere desire for truth, we launch forth the volume,
commending it to the kind consideration of all truth-
seekers, and to the blessing of that Divine Eeing who is
" God over all, and blessed for evermore."

London, March 2, 1855.

THE MORMON'S OWN BOOK.

INTEODUCTION.

Mormonism not novel — Errors always 011 the increase — Historical
account of Mormonism — Leading doctrines of Mormonism — Church
order — Never fully tested.

IN all ages of the world true religion has ever met with
imitators. Ancient history, both sacred and profane,
abounds with records of the corruptions of true religion,
and the successful setting up of false systems of worship.
The parallel which might be drawn between the truths
revealed, time by time and part by part, as so many scraps,
until the whole was finished and complete, and the innova-
tions, corruptions, and imitations of former and latter times,
would be startling.

The innovations of schismatics, the corruptions of heretics,
and the imitations of the heathen, form a complete collateral
history, in regard to chronological dates, with the successive
developments of Divine truth by revelation.

It is unnecessary to draw this parallel, or to produce facts
in corroboration of the statement, because it is evident to
every reader of history.

There is, then, nothing wonderful or new in the rise of
such a system as Mormonism, vile and corrupt as it is.
Many heresies crept into the church in the first ages of
Christianity ; and as truth did not arrive at its full extent

2 INTRODUCTION.

in the days of Moses, but was gradually revealed through
successive ages until " life and immortality were brought to
light by the Gospel;" so also error has not been fully deve-
loped at once, little by little it has accumulated, until the
monster stands forth naked and unintimidated in his hydra
deformity. Error has been on the increase continually.
Additions have been, and doubtless will be made, until it
has arrived at perfection. It has been always deteriorat-
ing, getting worse and worse. "Evil men and seducers
shall wax worse and worse, deceiving, and being deceived."
(2 Tim. iii. 13.) These seducers, 7077x6 s, are so many
enchanters and impostors, who pretend to reveal truth, but
whose pretension is a cheat and their authority a delusion.
The Mormons adduce their grand argument for the Divine
authority of the Book of Mormon from Isaiah xxix. 4:
" And thou shalt be brought down, and shalt speak out of
the ground, and thy speech shall be low out of the dust, and
thy voice shall be as of one that hath a familiar spirit, out
of the ground, and thy speech shall whisper out of the
dust." Compare Isaiah viii. 19, — " And when they shall say
unto you, Seek unto them that have familiar spirits, and
unto wizards that peep, and that mutter : should not a people
seek unto their Grod? for the living to the dead?" The
prophet expresses his indignation at the folly of such
idolaters. This passage, which they adduce as evidence of
authority, is really an evidence of their apostasy. Error
has been impairing more and more, until it assumes the
worst possible aspect — the most horrible appearance.*

The historical account of tlie Mormons may be contracted
to a very narrow space. f

* See Parkhurst on the word yorjres.

t The most succinct account of the rise and development of Mormon-
ism, appears in the recently published volume of the " Census Returns"
of " Religious Worship in England and Wales," from the pen of Horace
Mann, Esq.

HISTORICAL ACCOUNT. 3

"Mr. Joseph Smith, Jun.," the founder of the sect, " was
born in the town of Sharon, Windsor county, Vermont, on
the 23rd December, 1805. He was a farmer by occupation." *
He appears, from Mr. Pratt' s statement, to have received a
very limited education. When he was about fourteen or
fifteen years of age, he was impressed with the necessity of a
preparation for a future state of existence. During the con-
tinuance of this anxiety, he received a visit from "two
glorious personages," and "was informed that his sins were
forgiven." "He was also informed upon the subjects which
had for some time previously agitated his mind, namely, that
all the religious denominations were believing in incorrect
doctrines, and, consequently, that none of them was acknow-
ledged of G-od as His church and kingdom." He received a
second vision on 21st September, 1823, when he was visited
by a " glorious being," w^ho declared himself to be an angel of
God. From this angel he received a communication respect-
ing the locality where the "golden plates" would be found.
After disinterring the " golden plates," he discovered "two
transparent stones, clear as crystal, set in the two rims of a
bow." These were to assist him in translating the record
written on the plates. He then employs a scribe to write the
translation as he interpreted. A Mr. Martin Harris found
the means of its publication, and thus was produced the
Book of Mormon, claiming to be a Divine revelation, and
equal in authority to the Bible. There were, however,
various mishaps in carrying it through the press ; 116 pages
of manuscript disappeared; and as the prophet did not
produce a second translation, they are lost to the Mormons.
These pages were purloined ; and the prophet, fearing the
attempt of a second translation, in which discrepancy with
the first could have been detected, received a timely revelation
that translation must cease for the present. Ten months
subsequently he discovers other plates, as good and even

* " Remarkable Visions," by Orson Pratt.
B 2

4 INTRODUCTION.

better than those which had been stolen. The work of
translation was resumed, and ultimately the Book of Mor-
mon appeared, translated by "Joseph Smith, Author and
Proprietor."

The internal evidence of the Book of Mormon is contra-
dictory to itself and to the Scriptures. The external evi-
dence is dependent on men void of moral character and
notoriously wicked, whose testimony was refused on oath, f

Another book afterwards became necessary, and the
"Book of Doctrines and Covenants" was produced. Prom
one degree they advanced to another, and taught that con-
tinued revelations were necessary to salvation, that there
was a daily revelation, and all their bishops, priests, etc.,
were inspired.

The remaining leading doctrines of the Latter Day Saints
embrace, — the efficacy of baptism for the remission of sins ;
the laying on of hands for the gifts of the Holy Ghost ;
transmigration of souls ; baptism for the dead ; the mate-
rialism of all existence ; anointing the sick for their reco-
very ; miraculous powers and the gift of prophecy ; speaking
with tongues, and the interpretation thereof.

Their church order consists of the priesthood, divided into
two parts, the Melchisedecian and Aaronic ; bishops, apostles,
priests, elders, and teachers. They have councils and tri-
bunals for the settlement of doctrines. % Truth is made
dependent on a council, and not a revelation, contradictory
to their doctrine of " daily revelation," and showing that
all their revelations are not considered by them infallibly
true.

The mysteries of their temple form the third branch of
their disciplinary platform, or ecclesiastical polity. No

* "External Evidences of the Book of Mormon," by W. Palmer,
Ckatteris.
f Ibid. p. 5.
1 " Book of Doctrines and Covenants," p. 80.

EXPOSURE NECESSARY. 5

Mormon is perfect until he has passed through these sacred
mysteries.

To receive all these doctrines without examination consti-
tutes a Mormon's faith ; and to pass through their ordi-
nances, and be initiated into their temple mysteries or free-
masonry, constitutes a perfect Mormon.

Notwithstanding the many treatises written in opposition
to this novel scheme, it has never as yet received, that full
test of right reason and evangelical truth which alone will
tend to expose the entire system. The boldness of its
advocates terrifies the ignorant, the weak, and the supersti-
tious. It will not be until the mask is removed that the
hideous deformity will become visible, and a check put to
the progress of this monstrosity.

PART I.

MORMON PRETENSIONS TO DIVINE AUTHORITY.

SECTION I.

INSPIRATION AND BEVELATION.

(1.) Inspiration — Eevelation, immediate and mediate — Mormon belief
in continued revelation — Not resembling Jewish daily sacrifice — Ap-
plication of the term revelation in Scripture — Mormon claim to
inspiration. (2.) Revelation possible, probable, and necessary.
(3.) External evidence of the Book of Mormon nugatory. (4.) In-
ternal evidence equally so — The production of one individual, and
not of many, as pretended — Modern in style — Chronology inconsistent
with scientific discoveries — Contradicts itself in facts and theology —
Libel on Divine wisdom — Copies errors of the " authorised version" —
Opposed to Scripture. (5.) Origin of the Book of Mormon — Written
by Spaulding — Statement of Mrs. Davidson and other persons.

I. " ALL Scripture is given by inspiration of God, and is
profitable for doctrine, for reproof, for correction, for in-
struction in righteousness : that the man of God may be
perfect, throughly furnished unto all good works." (2 Tim.
iii. 16, 17.)

1. Inspiration is a Divine breathing, eeoTrvevffros. It is a
communication from God to the understanding of man of
those things which would otherwise remain secret. It is in
this sense that the word is invariably used in Scripture.
" There is a spirit in man : and the inspiration of the
Almighty giveth them understanding," (Job xxxii. 8 ;) " The

INSPIEATION AND KEVELATION. 7

Lord giveth wisdom : out of his mouth cometh knowledge
and under standing," (Prov. ii. 6 ; Daniel i. 17, and ii. 19, 23.)

2. Revelation, airoKa\v^is, is an opening or manifesting of
anything previously hidden or secret. Eevelation is of two
kinds : —

(1.) " Immediate revelation is that by which God de-
livereth himself to man by himself, without the intervention
of man."

(2.) " Mediate revelation is the conveyance of the counsel
of God unto man by man. By the first he spake unto the
Prophets ; and by the second in the Prophets, and by them
unto us."*

3. The Latter Day Saints believe that " many revelations
and prophecies have been given to this church" (the Mor-
mon), and " that God will continue to give revelations —
until the saints are guided unto all truth. "f

(1.) This scheme can find no resemblance to the daily
sacrifice of the Jews (Exod. xxix. 42, 46), for that was
abolished; but it has an affinity to the divinations of the
heathen, and to the attempts of false prophets. (Jer. xiv.
14, xxiii. 16 ; Ezek. xiii. 3, 9.)

(2.) The term revelationis applied in the Scriptures to the —

(a.) Time of the appearing of the Lord Jesus Christ.
(2 Thess. i. 7 ; Titus ii. 13.)

(5.) It is used as a command or revelation of the Divine
will. (Gal. ii. 2.)

(e.) And as a book containing revelations. (Eev. i. 1.) Pro-
perly, it is the removing of the veil which hides anything ;
metaphorically, it is the manifesting anything secret or occult.

4. The Mormons claim to have received inspiration, which
enabled Joseph Smith to translate from certain plates, on
which were found certain hieroglyphics in the "reformed
Egyptian" character, into English; and they claim for this

* Pearson on the Creed, p. 9.
t " Remarkable Visions," p. 15.

8 MORMON PRETENSIONS TO DIVINE AUTHORITY.

and other productions the same authority as that which the
Bible possesses, on the ground that it is a revelation from
Grod to man of his will and commandment. The Book of
Mormon, like every other pretender to inspiration and
Divine authority, can only be tried by certain tests, distin-
guished into internal and external evidences. Let us calmly
apply these tests.

II. That a revelation from Grod to man is not only pos-
sible, but also probable and necessary, is evident to the least
reflection on the subject. It is necessary, however, to have
a certitude that this revelation is qenuine, that is, that it

U

was written by the persons whose names it bears, and at
the date at which it professes to be written. Also, that it is
authentic, that is, relating matters of fact as they really hap-
pened, and, consequently, possessing authority.

III. The external evidences both of the Old and New
Testament Scriptures are so abundant, that their genuine-
ness cannot be successfully questioned. The books were
transcribed by those who were coeval with the authors.
They were transmitted from one generation to another.
There was no motive to corrupt them, and none to pro-
pagate a falsehood. These books have also been in the
custody of those who were either specially appointed to
watch over their preservation, or held them in such high
estimation that they were constantly making copies of them,
and translating them into other languages. What part of
this test can the Book of Mormon endure ? Where is the
evidence of the coeval authority ? where the proof of their
transmission from one generation to another ? into whose
custody were they placed for safety ? The first book of
Nephi, with which the volume commences, claims the anti-
quity of "the reign of Zedekiah, king of Judah," about six
hundred years before the Christian era. Nephi was a pro-
phet, and the son of a prophet, but the Jews heard nothing
of him or of his golden plates ; they were at last buried in

INTEENAL EVIDENCES. 9

the earth for preservation, and by special revelation they
came to light about fourteen hundred years after the latest
circumstances which they pretend to relate are supposed to
have occurred, and after their interment. The authenticity
of the Book of Mormon wants the historical evidence of
unequivocal testimony to its truth. There is nothing said
by contemporary writers respecting the events described;
there are no monuments remaining of the events said to
have transpired.

IV. The internal evidences are equally nugatory in proof
of Divine authority. — 1. Where can be found the seal of its
Divinity? In what page can be found the signature of its
Divine inspiration ? Does it possess those peculiar charac-
teristics which distinguish the Bible from all other books,
and which elevate it to an altitude which no pretender can
reach? Is it found in such peculiar phraseology as the fol-
lowing: "A more history part are written upon nine other
plates," (p. 63, 3rd edition, stereotyped ;) " And it came to
pass that I did make tools of the ore which I did molten out
of the rock," (p. 37.) These, and many other quotations
might be adduced, for the peculiar idiom abounds throughout
the entire volume, and prove that the production is a most
illiterate attempt on the credulity of mankind. With a
pretension to inspiration and an inspired translator, it might
be supposed that something approaching a proper medium
of communicating the sense would be used, and not such
palpable barbarisms. Such, however, is the poverty of
style and language in the Book of Mormon, that nothing in
it indicates inspiration. The phraseology is uniform, the
imagery is the same, and the poverty of both is strikingly
manifest throughout the production. How different in this
respect from the Holy Scriptures ! There we find the most
sublime poetry, the most concise and powerful language, —
nothing like verbosity, but everything indicating that it was
the production of various inspired men at different times,

10 MORMON PRETENSIONS TO DIYINE AUTHORITY.

"who spake as they were moved by the Holy Ghost," and
not, as in this case, the evident production of one, and only
one, individual mind. Nephi commenced his record 600
years before Christ, and Maroni finished his 400 years after,
and yet there is the same construction of sentences, the
same imagery, and the same unnecessary verbiage through-
out the book. It wants " the seal of high divinity," and,
primd facie, exhibits its falsehood and imposture.

2. Not to mention the modern character of the style,
except in one instance, — "A few who had dissented over unto
the Lamanites," (p. 508,) which the "AthenaBum" justly
observes, " ought long since to have exposed the delusion," —
the imposture is detected by the many quotations from the New
Testament.

THE BOOK OP MORMON.

" A prophet who should come
before the Messiah, to prepare the
way of the Lord : yea, even lie
should go forth and cry in the
wilderness, Prepare ye the way of
the Lord, and make his paths
straight ; for there standeth one
among you whom ye know not,
and he is mightier than I, whose
shoe's latchet I am not worthy to
unloose." — (p. 17.)

" The Lamb of Ood, who should
take away the sins of the world —
baptize in Bethabary beyond Jor-
dan."—(p. 17.)

"And there shall be one fold
and one shepherd." — (p. 52.)

" To be carnally minded is
death ; and to be spiritually
minded is life eternal." — (p. 75.)

" They shall be thrust down to
hell."— (p. 74.)

THE BIBLE.

" The voice of one crying in the
wilderness, Prepare ye the way of
the Lord, make his paths straight
— he that cometh after me is
mightier than I — there standeth
one among you, whom ye know
not, whose shoe's latchet I am not
worthy to unloose." — (Compare
Matt. iii. with John i.)

" The Lamb of God, which
taketh away the sins of the world —
Bethabary beyond Jordan, where
John was baptizing." — (John i.)

"And there shall be one fold
and one shepherd." — (John x. 16.)

"For to be carnally minded is
death ; but to be spiritually minded
is life and peace." — (Kom. viii. 6.)

" Shalt be thrust down to hell.
—(Luke x. 15.)

CHRONOLOGY AND THEOLOGY. 11

3. Not only is the chronology of the Book of Mormon
shown to be inconsistent with the Bible, but with scientific
discoveries. Thus, the invention of the mariner's compass
was known to Nephi 600 years before the Christian era, and
1900 years before it was known to Mavio Grivia, the gene-
rally supposed inventor. "Behold, I took the compass,"
says Nephi, " and it did work whither I desired it," (p. 43.)
This argument a Mormonite answered by quoting the pas-
sage (Acts xxviii. 13), "And from thence we fetched a
compass, and came to Rhegium." The text reads, "o0cv
Trepif\9ovTes KarrivTt}ffap.Gv eis Pyyiov," which, literally rendered,
means " thence, going around, we brought (the ship) to
Rhegium." It will require more than a Mormon's inspired
learning to find anything of the mariner's compass here.

4. The Book of Mormon contradicts itself.

(1.) It contradicts its own facts. At page 510 it says, " If
there be faulty, they be the faults of man. But behold, we
know no fault;" then at page 515, assigning a reason for
the " reformed Egyptian characters," it says, " If we could
have written in Hebrew, ye would have no imperfection in
our record."

(2.) Its theology is at variance. Hope is made necessary
to " attain faith." " How is it that ye can attain unto
faith, save ye shall have hope ?" (p. 556.) But on the same
page it is said, " Without faith there cannot be any hope."

5. It is a libel on the wisdom of God. In the Book of
Ether, chap. i. p. 517, there is an account of one Jared, who
" came forth with his brother and their families, with some
others and their families, from the great tower, at the time
the Lord confounded the language of the people." This
Jared, and his brother, " a man highly favoured of the
Lord," escaped the confusion of tongues, but were com-
manded to journey " northward ;" when they would be
brought into " a land which is choice above all the land of
the earth." Coming into " the valley of Nimrod," " called

12 MORMON PRETENSIONS TO DIVINE AUTHORITY.

after the mighty hunter," they " caught fowls of the air,"
and made a vessel to "carry the fish of the waters;" also,
" Deseret, a honey-bee," of which they "carried swarms,"
and " seeds of every kind." At length they arrived at
"that great sea which divideth the lands," on the shore of
which they dwelt in tents four years, when they were com-
manded to build barges of the following description, " ac-
cording to the instructions of the Lord," (p.- 519 :) " And
they were small, and they were light upon the water; even
like unto the likeness of a fowl upon the water, and
they were built after a manner that they were exceeding
tight, even that they would hold water like unto a dish ;
and the bottom thereof was tight like unto a dish, and the
sides thereof were tight like unto a dish; and the ends
thereof were peaked ; and the top thereof was tight like
unto a dish ; and the length thereof was the length of a
tree; and the door thereof, when it was §hut, was tight
like unto a dish." It seems, however (p. 520), that Jared's
brother was a more skilful naval architect than the in-
structor. "When the work was performed, it was found
there was no "light" and nothing wherewith to "steer;"
that they " could not breathe, save the air which is in them ;
therefore we shall perish." To obviate this difficulty, which
had been casually and unaccountably overlooked by Jared's
god, it was commanded, " Behold, thou shalt make a hole in
the top thereof, and also in the bottom thereof; and when
thou shalt suffer for air, thou shalt unstop the hole thereof,
and receive air. And if so be that the water come in upon
thee, behold ye shall stop the hole thereof, that ye may
not perish in the flood." Yet there "was no light;" and
Jared's brother was told, " Ye cannot have windows, for they
will be dashed in pieces." Then he was asked, " "What will
ye that I should prepare for you, that ye may have light
when ye are swallowed up in the depths of the sea?"
Without, however, giving an answer, he very unpolitely

LIBEL ON GOD'S WISDOM. 13

turns his back upon his god, and " went forth to Mount
Shelem, and did molten out of a rock sixteen small stones
— white and clear as transparent glass," which would be
two for each barge. " The finger of the Lord — as the finger
of a man, like unto flesh and blood" touched these " stones."
Then the " Lord showed himself," and said, " I am Jesus
Christ. I am the Father AND the Son" (p. 522).

Thus was Jared and company safely landed on the western
continent. The contradictions, glaring inconsistencies, and
shameful libels on the all-wise Creator in this historical
account is only worthy of an. idiot. It is fit to be considered
only as a morceau from a raving madman. And is the great
Architect who built the skies — in whose " hand are the deep
places of the earth, the strength of the hills is his also.
The sea is his, and he made it," (Psalm xcv. 4, 5) — inca-
pable after the flood to instruct man how to build a large,
when, before 'the flood, he informed him to construct an ark?
Is He whose " understanding is infinite," to be instructed
by man ? He who " knoweth all things," and " hath done
all things well," to be dependent on the mere after-thought
of foolish man ? The thought is as ridiculous as it is im-
pious ; it is a mixture of absurdity and blasphemy. Not to
mention the anticipation of ivindow breaking, even before
the manufacture was discovered, and which might have been
obviated probably by using plate glass, equally and as well
known to Jared, what will be thought of the ventilation ?
Dr. Eeid can temper the atmosphere in the Houses of Par-
liament much better than the Mormon's god knew how to
do in these " exceeding tight" barges. For such ignorance
to be couched in language vainly attempting the language of
the sacred volume, shows the length to which superstition will
carry a giddy and unscrupulous man. Again, look at the
theology. The Lord is represented as saying, " I am the
Father and the Son," uniting in himself paternity and
filialty ; the father of himself, and yet the son of himself.

6. So nearly has' it copied the English version of the

14 MORMON PRETENSIONS TO DIVINE AUTHORITY

Scriptures, that it has accepted the manifest errors of
that translation, and that at a time when, according to its
own chronology, the English had not been authorised.
Nephi is supposed to write 600 years before Christ, and
in the 1st Book of JN"ephi, chap. vi. par. 4, there is a quo-
tation from the prophet Isaiah xlviii. 16, verbatim, " The
Lord G-od and his Spirit hath sent me." Bishop Lowth,
with every other learned commentator, has rendered it,
"And now the Lord Jehovah hath sent me, and his Spirit,"
and quotes Origen cont. Gels. lib. i. " Who is it, that
saith in Isaiah, And now the Lord hath sent me and his
Spirit ? in which, as the expression is ambiguous, is it the
Father and the Holy Spirit who have sent Jesus ; or the
Father, who hath sent both Christ and the Holy Spirit ?
The latter is the true interpretation." There is no point of
doctrine involved in the ambiguity of which Origen speaks,
but evidently, if the fictitious author of the Book of Nephi
or the inspired translator were not closely following the
authorised version, it is strange that both should fall into
the same ambiguity.

Another instance. In the Book of Maroni, chap. vii. par. 4,
there is a long quotation from 1 Cor. xiii., and so closely is
the authorised version followed, that a word is quoted which
all admit to be an interpolation. The word is found in
verse 5, " Charity is not easily provoked." The word "easily"
is not found in any manuscript, or any version of the origi-
nal text, ov irapo^vverai simply means, "is not in a parox-
ysm, or is not irritated." Surely the inspired Joseph Smith,
the seer, the prophet, the translator, etc., should have
known, if Maroni did not, that the word somehow crept in
to soften the passionate King James. It shows, however,
that Smith was as ignorant of the original Greek as he was
of the science of naval architecture. He is said to have
been guilty of many things, but all will hold him guiltless
of learning and philosophy.

7. The Book of Mormon is opposed to the Scriptures of

OPPOSED TO THE SCRIPTURES. 15

revealed truth. It is pretended (Nephi,book i. chap. iii. par. 41)
that the reason of the Grentiles stumbling so exceedingly is
because the corrupt church, — " that abominable church,"
meaning Christians of all sects and denominations, — " have
kept back the most plain and precious parts of the Gospel
of the Lamb." Of course, by this is to be understood
the Book of Mormon, and all other doctrines which the
Mormons in their wisdom are pleased to engraft thereon.
It may be feared that these saints are themselves guilty of
that which they allege against others. The title-page bears
testimony to the fact. " Wherefore it is an abridgment of
the record," and " an abridgment taken from the Book of
Ether," and is not the " Book of Doctrines and Covenants —
selected from the Revelations of Grod by Joseph Smith."
But to consider the additions with which they have fur-
nished us, and which they consider of such great import-
ance. In the second Book of Nephi the fall of man and
the consequences of his transgression are fully entered into,
and among other thoughts it is said, " If ye shall say there
is no sin, ye shall also say there is no righteousness ; and if
there be no righteousness, there be no happiness." A
theory amounting to this, that Adam was not righteous
before his fall, and consequently experienced no happiness.
It is then said, that man had placed before him "the
forbidden fruit in opposition to the tree of life," because
" it must needs be that there was an opposition," and " the
Lord G-od gave unto man that he should act for himself.
"Wherefore man could not act for himself, save it should be
that he was enticed by the one or the other." "Without
remarking on this palpable contradiction, let the following
quotation be considered, — " And now, behold, if Adam had
not transgressed, he would not have fallen ; but he would
have remained in the garden of Eden." A discovery which
no one it is presumed will for a moment dispute. " And all
things which were created must have remained in the same

16 MOEMO^ PRETENSIONS TO DIVINE AUTHORITY.

state (in) which they were, after they were created; and
they must have remained for ever, and had no end. And
they would have had no children; wherefore, they would
have remained in a state 'of innocence, having no joy, for
they knew no misery ; doing no good, for they knew no sin.
But, behold, all things have been done in the wisdom of him
who knoweth all things. Adam fell, that men might be ;
and men are, that they might have joy."* There is no joy
in innocence; and according to this theory, man can only have
joy by committing sin, and can do no good for the same
exquisite reason. The human family also owe their existence
to the transgression of their first parents; they are, indeed,
according to Mormon theology, the very progeny of sin.
" Man sinned that men might be." But how does this agree
with the Mosaic narrative ? " And God said, Let us make
man in our own image, after our likeness: so God created
man in his own image, in the image of God created he him ;
male and female created he them. And God blessed them,
and God said unto them, Be fruitful, and multiply, and
replenish the earth, and subdue it : and have domim'9n : — and
God saw every thing that he had made, and, behold, it was very
good. And the evening and the morning were the sixth day."
(Gen. i. 26, 31.) Adam created in the image of God had no
joy ; he was pronounced " very good" superlatively good; but
he had not liappiness, because as yet he knew no sin. Did
ever sane man propound such an absurdity ? Never until
that Mormon gospel was published, which pretends to show
things kept by " the abominable church,' from being known
to mankind. Subsequently it is said, — " Of every tree in the
garden thou mayest freely eat : but of the tree of knowledge
of good and evil, thou shalt not eat of it : for in the day that
thou eatest thereof, thou shalt surely die." (Gen. ii. 16,
17.) According to Mormonism, " men could not be," unless
Adam did eat. Adam was in a strait between two. " Be
ij book ii. chap. ii. par. 8.

MOEMONISM CONTRADICTOBY. 17

fruitful and multiply," but " Thou shalt not eat of the tree."
You cannot multiply unless you do eat of this tree. Here
are two commands given ; offend against either and you go
against your Creator, who is as just as he is powerful, as
wise as he is eternal. You are placed in that position that
I give you two diametrically opposite commands, both of
which you must keep, which you "will find impossible; but
infinite wisdom and boundless goodness have so ordered it.
How bewildered our first parents must have been! They
were "innocent," so says Nephi, but they knew no "joy."
How could it be expected under such peculiar circum-
stances ? If they thought of fulfilling one command, the
penalty of breaking the opposite alarmed them. Could joy
be experienced under such contradictory sensations as those
which must have agitated their minds f Joy, when in either
case misery was before them, because of inevitable trans-
gression ! Joy, when the grim monster death was brandishing
his direful weapon, and the sword of justice naming over
their heads! Poor innocents! they were soon to learn a
painful lesson. They had not as yet sinned, and knew no
joy, for they knew no misery. Certainly such a state of
mind must be a miserable one, although as yet they had not
sinned. Misery preceded the offence, and death was to
follow.

" Difficilis, facilis, jucundus, acerbus es idemj
Nee tecum possum vivere, nee sine te."

This is the vaunted doctrine of the " Latter Day Saints."
These are they who rail against all others, and say, " Stand
by, for I am holier than you." These are they who pretend
to be the only true exponents of truth and error, of right
and wrong ; who boast of visions and revelations. If they
have received this by revelation, it will certainly take
another revelation to extricate our first parents from their
unhappy dilemma.

Y. — 1. The origin of the Eook of Mormon is a question
c

18 HOBMON PEETEKSIONS TO DIYINE AUTHORITY.

of easy solution. It has been asked, if the Book of Mormon
be not a translation of records engraved on plates by
ancient prophets, whence did it originate, and how came it
into the possession of Joseph Smith ? Is it probable, or
even possible, that with the defective education of Joseph
Smith, acknowledged by his ablest advocate Orson Pratt ;
that he could write such a book, or even employing Oliver
Cowdery as his amanuensis, that he could dictate such a
production ?

There appears but little, if any doubt, that it was the
fruit of the imagination of one Solomon Spaulding.

It appears that in the year 1809, a man of the name of
Solomon Spaulding, who had formerly been a clergyman,
failed in business, at a place called Cherry Yale, in the
State of New York. He was a person of some literary
taste, and his attention being directed to the notion which
then excited some interest and discussion, namely, that the
North American Indians were the descendants of the lost
ten tribes of Israel, it appeared to him that the idea afforded
a good groundwork for a religious historic novel. He
laboured for three years upon this work, which he entitled,
" The Manuscript Found." "Mormon" and his son " Maroni,"
the principal characters in the Book of Mormon, occupy the
same position in thia production. In 1812, the MS. was
presented to a printer named Patterson, residing at Pitts-
burgh, Pennsylvania, with the intention of its being
published. The author dying before any satisfactory arrange-
ment, the manuscript was left in the possession of Mr.
Patterson, who appears to have had little interest in the
production. The printer died in 1826, having previously
lent the manuscript to Sidney Eigdon, a compositor by
profession. Eigdon subsequently became only subordinate
to Smith himself, the principal leader of the Mormons.
"Whether Smith or Eigdon suggested the idea of using
Spaulding' s production, and calling it a new Bible, it is

STATEMENT OF HAERIS. 19

unnecessary to know ; but that they used this manuscript,
and palmed it off on their followers as a revelation from
God, is very evident. Spaulding's wife and other relatives,
immediately on the appearance of the Book of Mormon,
identified it with the novel of " The Manuscript Found."
John Spaulding, brother of Solomon, declared on oath, " he
had recently read the Book of Mormon, and to his great
surprise he found nearly the same historical matter and
names as in his brother's writings. To the best of his
recollection and belief, it was the same that his brother
Solomon wrote, with the exception of the religious matter."

A correspondent of the "Episcopal Recorder," published
in Philadelphia, describes another agent of this superstition,
named Harris, and a visit which this writer received from
him, in Palmyra, in 1827.

The following is an extract from his statement: Harris
remarked —

"That he reposed great confidence in me as a minister of Jesus
Christ, and that what he had now to communicate, he wished me to
regard as strictly confidential. He said, he verily believed, that an
important epoch had arrived— that a great flood of light was about to
burst upon the world ; and that the scene of Divine manifestation was
to be immediately around us. In explanation of what he meant, he
then proceeded to remark, that A GOLDEN BIBLE had recently been dug
from the earth, where it had been deposited for thousands of years,
and that this would be found to contain such disclosures as would settle
all religious controversies, and speedily bring on the glorious millenium.
That this mysterious book, which no human eye of the present genera-
tion had yet seen, was in the possession of Joseph Smith, jun., ordinarily
known in the neighbourhood by the more familiar designation of Joe
Smith ; that there had been a revelation made to him, by which he had
discovered this sacred deposit, and two transparent stones through
which, as a sort of spectacles, he could read the Bible, although the box
or ark that contained it had not yet been opened ; and that, looking
through those mysterious stones, had transcribed from one of the leaves
of this book the characters which Harris had so carefully wrapped in
the package which he was drawing from his pocket. The whole thing
appeared to me so ludicrous and puerile, that I could not refrain from

c 2

20 MOEMON PRETENSIONS TO DIYINE AUTHORITY.

telling Mr. Harris that I believed it a mere hoax, got up to practise
upon his credulity, or an artifice to extort from him money, for I had
already, in the course of the conversation, learned that he had advanced
some twenty-five dollars to Joe Smith as a sort of premium, for sharing
with him in the glories and profits of this new revelation. For at this
time his mind seemed to be quite as intent upon the pecuniary advan-
tage that would arise from the possession of the plates of solid gold, of
which this book was composed, as upon the spiritual light it would
diffuse over the world. My intimation to him, in reference to the
possible imposition that was practised upon him, however, was indig-
nantly repelled.

" Before I proceed to Martin's narrative, however, I would remark in
passing, that Smith, who has since been the chief prophet of the Mor-
mons, and was one of the most prominent ostensible actors in the first
scenes of this drama, belonged to a very shiftless family near Palmyra.
They lived a sort of vagrant life, and were principally known as money
diggers. Joe, from a boy, appeared dull, and utterly destitute of genius j
but his father claimed for him a sort of second sight — a power to look
into the depths of the earth, and discover where its precious treasures
were hid. Consequently, long before the idea of a GOLDEN BIBLE
entered their minds in their excursions for money digging, which usually
occurred in the night, that they might conceal from others the place
where they struck upon treasures, Joe was generally their guide —
putting into a hat a peculiar sort of stone he had, through which he
looked, to decide where they should begin to dig. According to Martin
Harris, it was on one of these night's excursions, Joe, while he lay on
his bed, had a remarkable dream. An angel of God seemed to approach
him, clad in celestial splendour. This Divine messenger assured him
that he, Joe Smith, was chosen of the Lord, to be a prophet of the most
high God, and to bring to light hidden things that would prove of
unspeakable benefit to the world. He then disclosed to him the exist-
ence of this GOLDEN BIBLE, and the place where it was deposited ; but,
at the same time, told him that he must follow implicitly the Divine
direction, or he would draw down upon him the wrath of heaven. This
book, which was contained in a chest or ark, and which consisted of
metallic plates, covered with characters embossed in gold, he must not
presume to look into under three years. He must first go on a journey
to Pennsylvania ; and there, among the mountains, he would meet with
a very lovely woman, belonging to a highly respectable and pious family,
whom he was to take for his wife. As a proof that he was sent on this
mission by Jehovah, as soon as he saw this designated person, he would

SMITH A MOISHY DIGGEE. 21

be smitten with her beauty ; and though he was a stranger to her, and
she was far above him in the walks of life, would at once be willing to
many him, and go with him to the ends of the earth. After their
marriage he was to return to his former home, and remain quietly there
until the birth of his first child. When this child had completed his
second year, he might then proceed to the hill beneath which the mys-
terious chest was deposited, and draw it thence and publish the truths
it contains to the world. Smith awoke from this dream, and, according
to Harris, started off towards Pennsylvania, not knowing to what point
he should go. But the Lord directed him, and gained him favour in
the eyes of such a person as was described to him."

Now, whether the angel commanded him to steal this
young woman, does not appear from his own statement ; but
that of his father-in-law (which you shall presently hear)
plainly shows that there was anything but honest dealing in
the matter.

" He was married, and had returned. His first child had been born,
and was now about six months old. Joe had not been altogether obedient
to the heavenly vision. After his marriage and return from Pennsylvania,
he became so awfully impressed with the high destiny that awaited him,
that he communicated the secret to his father and family. The money-
digging propensity of the old man operated so powerfully, that he insisted
upon it that they should go and dig, and see if the chest was there — not
with any view to remove it until the appointed time, but merely to
satisfy themselves. Accordingly, they went forth, in the stillness of night,
with their spades and mattocks, to the spot where slumbered this sacred
deposit. They had proceeded but a little while in the work of excava-
tion, when the mysterious chest appeared; but, lo! instantly it moved
and glided along out of their sight. Directed, however, by the clair-
voyance of Joe, they again penetrated to the spot where it stood, and
succeeded in gaining a partial view of its dimensions; but while they
were pressing forward to gaze at it, the thunders of the Almighty shook
the spot, and made the earth tremble, a sheet of vivid lightning swept
along over the side of the hill, and burnt terribly around the spot
where the excavation was going on, and again, with a rumbling noise,
the chest moved oil' out of their sight. They were all terrified, and fled
towards their home. Joe took his course silently along by himself. On
his way homeward, being alone and in the woods, the angel of the Lord
met him, clad in terror and wrath; he spoke in a voice of thunder, and

22 MORMON PRETENSIONS TO DIVINE AUTHORITY.

forked lightning shot through the trees and ran along upon the ground;
the terror of the Divine messenger's appearance instantly struck Smith
to the earth, and he felt his whole frame convulsed with agony, as
though he was stamped upon by the iron hoofs of Death himself. In
language most terrific did the angel upbraid him for his disobedience,
and then disappeared. Smith went home trembling and full of terror;
soon, however, his mind became more composed. Another Divine com-
munication was made to him, authorising him to go alone, and bring
the chest, and deposit it secretly under the hearth of his dwelling, but
by no means to look into it. The reason assigned by the angel for this
removal was that some report in relation to the place where this sacred
book was deposited had gone forth, and there was danger of its being
disturbed. According to Harris, Smith now followed the Divine direc-
tion ; he was in possession of the two transparent stones laid up with
the G-OLDEN BIBLE! by looking through which he was enabled to
read the golden letters on the plates in the box. How he obtained these
spectacles ivithout opening the chest, Harris could not tell. But still he had
them, and by means of them he could read all the book contained."

Mr. Orson Pratt enlarges, in his " Eemarkable Visions,"
on these things. This statement, therefore, may be con-
sidered authentic.

" The book itself was not to be disclosed until Smith's child had attained
a certain age ; then it might be published to the world. In the interim,
Smith was to prepare the way for the conversion of the world, by trans-
scribing the characters from the plates, and giving translations of the
same. This was the substance of Martin Harris's communication to
me upon our first interview. He then carefully unfolded a slip of paper,
which contained three or four lines of characters, as unlike letters or
hieroglyphics of any sort as well could be produced, were one to shut
up his eyes, and play off the most antic movements of his pen upon
paper. The only thing that bore the slightest resemblance to the letter
of any language that I had ever seen, were two upright marks joined by
a horizontal line, that might have been taken for one of the Hebrew
characters. My ignorance of the characters in which this pretended
ancient record was written, was to Martin Harris new proof that Smith's
whole account of the Divine revelation made to him was entirely to be
relied upon. The golden plates were said to have been engraved in
Egyptian hieroglyphics, although the native language of the Jews of
course was Hebrew ; but the reason assigned is, that the record might
be comprised in a smaller space ; but I am greatly mistaken if writing

23

in such characters would not occupy more room than the same amount
of matter written in Hebrew; but, be this as it may, the true reason for
broaching this story was, that if Smith had professed a knowledge of
Hebrew, there were plenty of men qualified to expose his ignorance by a
few plain questions ; but by professing to translate characters which
were not even known to the learned, he thought he should escape detec-
tion ; but his subtilty deceived him, and in an unlucky moment lie fell
into a snare, and the fiction was neatly exposed. The Eev. H. Caswell,
an Episcopal clergyman and professor of a college, paid a visit to Nauvoo
(the city of the Mormons), to obtain information respecting the people.
In the course of an interview with the prophet, he produced an ancient
book, in a strange language, which excited much interest among the
assembled Mormons, who were eager to know its contents. The book
was handed to Smith, who, upon examination, pronounced it to be a
" Dictionary of Egyptian Hieroglyphics. " Mr. Caswell then coolly
informed the company that the volume was a Greek Psalter ! The way
that Smith made his transcripts and translations for Harris was the
following : — Although in the same room, a thick curtain or blanket was
suspended between them, and Smith, concealed behind the blanket,
pretended to look through his spectacles, or transparent stones, and
would then write down, or repeat, what he saw ; which, when repeated
aloud, was written down by Harris, who sat on the other side of the
suspended blanket. Harris was told that it would arouse the most
terrible Divine displeasure if he should attempt to draw near the sacred
chest, or look at Smith while engaged in the work of deciphering the
mysterious characters. This was Harris's own account of the matter
to me.

" It was not till the discovery of the manuscript of Spaulding, of which
I shall subsequently give some account, that the actors in this imposture
thought of calling this pretended revelation the BOOK OF MORMON. This
book, which professed to be a translation of the G-OLDEN BIBLE,
brought to light by Joseph Smith, was published in 1830, to accomplish
which Martin Harris actually mortgaged his farm.

" It is a volume containing five hundred and eighty-eight duodecimo
pages, consisting of fifteen different books, purporting to be written at
different times, and by different authors, whose names they respectively
bear. The period of time which these historical records profess to
cover is about a thousand years, if we commence with the time of
Zedekiah, King of Judah, and terminate with the year of our Lord 420.
But if we date from the confusion of tongues, it will then range over a
period of two thousand eix hundred years.

24 MORMON PRETENSIONS TO DIYINE AUTHORITY.

" This book has exerted a most important influence in giving some
plausibility to the claims set up by the originators of the Mormon
impostures. I am quite confident there never would have been any
permanent converts to Mormonism, had not this volume been ushered
into existence. The story of the GOLDEN BIBLE, like a thousand
previous and no less marvellous tales, told by Joe Smith, would have
long since sunk into oblivion, but for the publication of this book. Its
origin, and how it came into being, is with some a grave question. It
is quite certain that neither Joe Smith nor Martin Harris had intelli-
gence nor literary qualification adequate to the production of a work of
this sort. Who then was its author ? The Mormons say that it is a
revelation from God ; that the successive narratives spread upon its
pages are the identical records engraven upon the metallic plates to
which we have already referred, that were like the leaves of a book, and
that the writing upon these plates was in the reformed Egyptian lan-
guage. Now, had the originator of this fabulous history, upon which
the Book of Mormon is based, kept entirely behind the scenes up to the
present period — had there been no clue by which the authorship of this
figment of the imagination could be traced— it would still have been
abundantly evident, to every intelligent person, that it was the product
of some shrewd and designing mind, who calculated to find his advan-
tage in gulling the credulous and superstitious. The people of Palmyra,
at the commencement of the printing of this book, only laughed at the
ridiculousness of the thing, and wondered at the credulity of Harris.
As the publication progressed, and the contents of the work began to
be made known, the conviction became general that there was an actor
behind the scene moving the scenery of far higher intellectual qualifica-
tion than Smith or Harris — and subsequent circumstances have dis-
covered him in the person of Sidney Bigdon."

Here then was the origin of the conspiracy ; but we pro-
ceed with the description : —

" In a little work published in America, entitled " Religious Creeds
and Statistics" the author gives a brief sketch of Mormonism, and,
among other things, inserts a letter, or statement, written by Isaac Hale,
the father-in-law of Joe Smith, giving some account of his first
acquaintance with him. While at Palmyra, I met with a respectable
clergyman of the Episcopal church, who had formerly belonged to the
Methodist connection, that was acquainted with Mr. Hale. He speaks
of his living near the great bend in Pennsylvania. He was professedly a
religious man and a very zealous member of the Methodist church. The

STATEMENT OF ME. HALE. 25

letter to which I have referred is accompanied with a statement, declar-
ing that Mr. Hale resides in Harmony, Penn. ; appended to the letter,
also, is Mr. Hale's affirmation, or affidavit, of the truth of the statement
there made, taken before Charles Dimon, justice of the peace ; and there
is also subjoined the certificate of William Thompson and David Dimock,
associate judges in the Court of Common Pleas, in the county of Sus-
quehanna, declaring that 'they have for many years been personaUy
acquainted with Isaac Hale, of Harmony township, who has attested
the foregoing statement, or letter, and that he is a man of excellent
moral character and of undoubted veracity."

The letter, or statement above referred to, is as follows :

" I first became acquainted with Joseph Smith, jun., in November,
1825. He was at that time in the employ of a set df men who were
called ' money-diggers;' and his occupation was that of seeing, or pre-
tending to see, by means of a stone placed in his hat, and his hat placed
over his face. In this way he pretended to discover minerals and
hidden treasure. His appearance at this time was that of a careless
young man, not very well educated, and very saucy and insolent to his
father. Smith and his father, with several other money- diggers, boarded
at my house while they were employed in digging for a mine that they
supposed had been opened and worked by the Spaniards many years
since. Young Smith gave the money- diggers great encouragement at
first ; but when they had arrived, in digging, to near the place where he had
stated an immense treasure would be found, he said the enchantment was
so powerful that he could not see. They then became discouraged, and
soon after dispersed. After these occurrences, young Smith made
several visits at my house, and at length asked my consent to marry my
daughter Emma. This I refused ; and I gave him my reasons for so
doing ; some of which were that he was a stranger, and followed a
business that I could not approve. He then left the place. Not long
after this he returned ; and while I was absent from home, carried off
my daughter into the state of New York, where they ^vere married with-
out my approbation or consent. After they had arrived at Palmyra,
New York, Emma wrote to me, inquiring whether she could have her
property, consisting of clothing, etc. I replied, that her property was
safe and at her disposal. In a short time they returned, bringing with
them a Peter Ingersol, and subsequently came to the conclusion that
they would move out, and reside upon a place near my residence.
Smith stated to me that he had given up what he called ' glass-looking,'
and that he expected to work hard for a living, and was willing to do so.

26 MORMON PRETENSIONS TO DITINE AUTHORITY.

Soon after this, I was informed they had brought a wonderful book of
plates down with them. I was shown a box in which it was said they
were contained, which had, to all appearance, been used as a glass-box,
of the common-sized window glass. I was allowed to feel the weight of
the box, and they gave me to understand that the book of plates was
then in the box, into which, however, I was not allowed to look. I
inquired of Joseph Smith, jun., who was to be the first that would be
allowed to see the book of plates? He said it was a young child.
After this I became dissatisfied, and informed him that if there was
anything in my house of that description which I could not be allowed
to see, he must take it away ; if he did not, I was determined to see it.
After that the plates were said to be hid in the woods.

" About this time Martin Harris made his appearance upon the
stage ; and Smith began to interpret the characters or hieroglyphics,
which he said were engraven upon the plates, while Harris wrote down
the interpretation. It was said that Harris wrote down one hundred
and sixteen pages and lost them. Soon after this happened, Martin
Harris informed me that he must have a greater witness, and said he
had talked to Joseph Smith about it ; Joseph informed him that he
could not, or durst not, show him the plates ; but that he (Joseph)
would go into the woods where the book of plates was, and that when
he came back Harris should follow his track in the snow, and find the
book and examine it for himself. Harris informed me afterwards that
he followed Smith's directions, and could not find the plates, and was
still dissatisfied.

" The next day after this happened, I went to the house where Joseph
Smith, jun., lived, and where he and Harris were engaged in their
translation of the book. Each of them had a written piece of paper,
which they were comparing, and some of the words were, ' My servant
seeketh a greater witness, but no greater witness can be given to him.'
There was also something said about ' three that were to see the thing,
(meaning, I suppose, the book of plates) ; and that, ' if the three did not
go exactly according to orders, the thing would be taken from them.' I
inquired whose words they were, and was informed by Joseph that they
were the words of Jesus Christ. I told them that I considered the whole
of it a delusion, and advised them to abandon it. The manner in which
he pretended to read and interpret it was tlie same as when he looked for
the money-diggers, with the stone in his hat, and his hat over his face,

WHILE THE BOOK OF PLATES WAS AT THE SAME TIME HID IN THE
WOODS !

" After this Martin Harris went away, and Oliver Cowdery came and

AFFIDAYIT OF INGEESOL. 27

wrote for Smith, while he interpreted, as above described. This is the
same Oliver Cowdery whose name may be found in the Book of Mor-
mon. Cowdery continued a scribe for Smith until the Book of Mormon
was completed. Joseph Smith, jun., resided near me for some time
after this, and I had a good opportunity of becoming acquainted with
him, and somewhat acquainted with his associates. And I conscien-
tiously believe, from the facts I have detailed, and from many other
circumstances, that the Book of Mormon (so called) is a silly fabrication
of falsehood and wickedness, got up for speculation, and with a design
to dupe the credulous and unwary, and in order that its fabricators
might live upon the spoil of those who swallowed the deception.

" ISAAC HALE."

Another affidavit of some importance is that of the neigh-
bour and confidential friend of Smith, Peter Ingersol. He
says," One day he came and greeted me with a joyful counte-
nance. Upon asking the cause of his unusual happiness,
he replied in the following words : ' As I was passing yester-
day across the woods, after a heavy shower of rain, I found
in a hollow some beautiful white sand that had been washed
up by the water. I took off my frock and tied up several
quarts of it, and then went home. On my entering the
house, I found the family at dinner, who were all anxious to
know the contents of my frock. At that moment I hap-
pened to think of what I had heard about a history, found
in Canada, called ' The Golden Bible.' So I very gravely
told them that it was the Grolden Bible ; to my surprise
they were credulous enough to believe what I said. Accord-
ingly, I told them that I had received a command to let no
man see it, * For,' says I, ' no man can see it with the naked
eye and live.' However, I oifered to take out the book and
show it to them, but they refused to see it, and left the room.

* Now,' said Joe, ' I have got the fools fixed, and will

carry out the fun.' "

Mrs. Spaulding, widow of Solomon Spaulding, subsequently
married a Mr. Davidson ; and a statement of hers was pub-
lished in a Boston newspaper, in May, 1839.

28 MOEMON PBETENSIONS TO DIVINE AUTHOEITT.

This very decisive information is as follows : —

" As the Book of Mormon, or Golden Bible (as it was originally
called), has excited much attention, and is deemed by a certain new
sect of equal authority with the sacred Scriptures, I think it a duty
which I owe to the public to state what I know touching its origin.

" That its claims to a Divine origin are wholly unfounded, needs no
proof to a mind unperverted by the grossest delusions. That any sane
person should rank it higher than any other merely human composition,
is a matter of the greatest astonishment ; yet it is received as Divine by
some who dwell in enlightened New England, and even by those who
have sustained the character of devoted Christians. Learning recently
that Mormonism had found its way into a church in Massachusetts, and
has impregnated some with its gross delusions, so that excommunication
has been necessary, I am determined to delay no longer in doing what
I can to strip the mask from this mother of sin, and to lay open this
pit of abominations.

" Solomon Spaulding, to whom I was united in marriage in early life,
was a graduate of Dartmouth College, and was distinguished for a lively
imagination and a great fondness for history. At the time of our mar-
riage he resided in Cherry Valley, New York. From this place we
removed to New Salem, Ashtabula county, Ohio, sometimes called Con-
neaut, as it is situated on Conneaut Creek. Shortly after our removal
to this place his health sunk, and he was laid aside from active labours.
In the town of New Salem there are numerous mounds and forts, sup-
posed by many to be the dilapidated dwellings and fortifications of a race
now extinct. These ancient relics arrest the attention of the new settlers,
and become objects of research for the curious. Numerous implements
were found, and other articles evincing great skill in the arts. Mr.
Spaulding, being an educated man, and passionately fond of history, took
a lively interest in these developments of antiquity ; and in order to
beguile the hours of retirement, and furnish employment for his lively
imagination, he conceived the idea of giving an historical sketch of this
long lost race. Their extreme antiquity led him to write in the most
ancient style, and as the Old Testament is the most ancient book in the
world, he imitated its style as nearly as possible. His sole object in
writing this imaginary history was to amuse himself and his neighbours.
This was about the year 1812. Hull's surrender at Detroit occurred
near the same time, and I recollect the date well from that circum-
stance. As he progressed in his narrative, the neighbours would come
in from time to time to hear portions read, and a great interest in the

OBTGItf OF BOOK OF MOEMOW. 29

work was excited amongst them. It claimed to have been written by
one of the lost nation, and to have been recovered from the earth, and
assumed the title of " Manuscript Found." The neighbours would
often inquire how Mr. Spaulding progressed in deciphering the manu-
script ; and when he had a sufficient portion prepared he would
inform them, and they would assemble to hear it read. He was enabled,
from his acquaintance with the classics and ancient history, to introduce
many singular names, which were particularly noticed by the people,
and could be easily recognised by them. Mr. Solomon Spaulding had
a brother, Mr. John Spaulding, residing in the place at the time, who
was perfectly familiar with the work, and repeatedly heard the whole of
it read. From New Salem we removed to Pittsburgh, Pa. Here Mr.
Spaulding found a friend and acquaintance in the person of Mr. Pat-
terson, an editor of a newspaper. He exhibited his manuscript to Mr.
Patterson, who was very much pleased with it, and borrowed it for
perusal. He retained it for a long time, and informed Mr. Spaulding
that if he would make out a title page and preface, he would publish it,
and it might be a source of profit. This Mr. Spaulding refused to do.
Sidney Rigdon, who has figured so largely in the history of the Mormons,
was at that time connected with the printing office of Mr. Patterson, as
is well known in that region, and as Rigdon himself has frequently
stated, become acquainted with Mr. Spaulding's manuscript, and copied
it. It was a matter of notoriety and interest to all connected with the
printing establishment. At length the manuscript was returned to its
author, and soon after we removed to Amity, Washington county, etc.,
where Mr. Spaulding deceased in 1816. The manuscript then fell into
my hands, and was carefully preserved. It has frequently been examined
by my daughter, Mrs. M'Kenstry, of Monson, Massachusetts, with
whom I now reside, and by other friends."

This important statement of Mrs. Davidson is conclusive
testimony of the real origin of the Book of Mormon ; but
further she says : —

" After the Book of Mormon came out, a copy of it was taken to New
Salem, the place of Mr. Spaulding's former residence, and the very place
where the Manuscript Found was written. A woman preacher appointed
a meeting there, and in the meeting read and repeated copious extracts
from the Book of Mormon. The historical part was immediately recog-
nised by all the older inhabitants as the identical work of Mr. Spaulding,
in which they had all been so deeply interested years before. Mr. John
Spaulding was present, and recognised perfectly the work of his brother.

30 MORMON PRETENSIONS TO DIVINE AUTHORITY.

He was amazed and afflicted that it should have been perverted to so
wicked a purpose. His grief found vent in a flood of tears, and he
arose on the spot and expressed to the meeting his sorrow and regret
that the writings of his deceased brother should be used for a purpose
so vile and shocking. The excitement in New Salem became so great
that the inhabitants had a meeting, and deputed Dr. Philastus Hurlbut,
one of their number, to repair to this place, and to obtain from me the
original manuscript of Mr. Spaulding, for the purpose of comparing it
with the Mormon Bible, to satisfy their own minds and to prevent their
friends from embracing an error so delusive. This was in the year 1834.
Dr. Hurlbut brought with him an introduction and request for the
manuscript, which was signed by Messrs. Henry Lake, Aaron Wright,
and others, with all of whom I was acquainted, as they were my neigh-
bours when I resided at New Salem. I am sure that nothing would
grieve my husband more, were he living, than the use which has been
made of his work. The air of antiquity which was thrown about the
composition doubtless suggested the idea of converting it to purposes
of delusion. Thus an historical romance, with the addition of a few
pious expressions and extracts from the sacred Scriptures, has been
construed into a new Bible, and palmed off upon a company of poor
deluded fanatics as Divine. I have given the previous brief narration
that this work of deep deception and wickedness may be searched to the
foundation, and the authors exposed to the contempt and execration
they so justly deserve.

" MATILDA DAVIDSON."

Prom these evidences, both external and internal, of the
Book of Mormon, it is evident that its claim to be ranked
with the inspired writings of the Old and New Testaments
cannot be allowed ; that it is a vile imposture palmed on
the credulous by designing men for the purpose of per-
sonal aggrandizement, and consequently that the whole
system is a cheat and a lie.

CLAIM OF SMITH TO BEVELATION. 31

SECTION II.

DAILY REVELATION.

(1.) Claim of Mormon to inspiration — Witnesses of the " golden plates"
— Their immoral character — Book of Doctrines and Covenants — Sub-
stance of it. (2.) Daily revelation unreasonable — One revelation
necessary to authenticate another — Subverts authority — Not necessary
to doctrine or discipline — Strange doctrine of God's person — Daily
revelation unnecessary in essentials and non-essentials — Unsupported
by antiquity — Not mentioned by the " Fathers," infidels or heretics —
Opposed to Scripture — -No perfection in the Mormon system — Mor-
mon reasons for continued revelation considered.

I. THE Apostle Paul, in writing to Timothy, said, " From a
child thou hast known the Holy Scriptures, which are able
to make thee wise unto salvation through faith which is in
Christ Jesus. All Scripture is given by inspiration of
God, and is profitable for doctrine, for reproof (trpos €\eyxor,
for proof or demonstration), for correction, for instruction
in righteousness: that the man of God may be perfect,
throughly furnished unto all good works." (2 Tim. in.
15-17.) It is the Divine breathing on the mind of man
which gives weight and importance to the revelations
which he makes. Every man, therefore, employed by God
mediately to convey revealed truth to his fellow men must
be inspired.

In this respect the Mormons are consistent, because they
not only claim to be the only medium through which God
reveals his will in these latter days, but also that their apostles
and prophets are inspired. Thus, Joseph Smith " was called
and chosen to be an instrument in the hands of God, to
bring about some of his marvellous purposes." This was
communicated to him by " an angel of God." * It was only
by " the power of God " that Joseph Smith was enabled to

* " Remarkable Visions," by Orson Pratt.

82 MORMOW PBETENSIONS TO DIVINE ATTTHOKITY.

translate the " reformed Egyptian " characters on the metal
plates. The title page of the Book of Mormon informs us
that "the interpretation" is "by the gift of God," and
"power of God." The three witnesses to the book state,
that " we know that they have been translated by the gift
and power of God, for his voice hath declared it unto us ;
wherefore we know of a surety that the work is true. And
we also testify that we have seen the engravings which are
upon the plates ; and they have been shown unto us by the
power of God, and not of man. And we declare with words
of soberness, that an angel of God came down from heaven,
and he brought and laid before our eyes, that we beheld and
saw the plates, and the engravings thereon." * Inspiration,
therefore, was claimed by Joseph Smith, and by others for
him. Pity that these witnesses did not continue to receive
such heavenly visitants, for these " angels' visits " were not
only " few," but " long between." The character of these
witnesses has been given either by the " Saints " themselves,
or by others, on oath. Thus Harris, who paid for the
printing, "according to the oaths of Stoddard and Ford,
frequently whipped, kicked, and turned his wife out of bed,

* " The witnesses distinctly state that they saw the plates ' through
the grace of God,' and that the angel of God came down from heaven,
and laid the plates before their eyes ; yet Harris confessed to a gentleman
in Palmyra that he did not see them exactly in the same manner as he
saw any other visible object, but ' with the eye of faith, and by the
power of God, not of man ;' and that they were * all the time covered
with a cloth.' "— Frere's " History," p. 11 ; Caswell's " Prophet," p. 67.)
Harris's own words were these : " Did you see the plates, and the
engravings on them with your bodily eyes ?" He replied, " Yes, I saw
them with my eyes ; they were shown unto me by the power of God,
and not of man." "But did you see them with your natural, your
bodily eyes, just as you see this pencil-case in my hand?" Harris
replied, " I did not .see them as I do that pencil-case, yet I saw them
with the eyes of faith; I saw them just as distinctly as I see any-
thing around me, though at the time they were covered over with a
cloth."

SMITH'S MOBAL CHARACTER. 33

and out of doors. This was confirmed by her own deposi-
tion of November 29, 1833." Harris stands accused by the
prophet himself, in the "Elder's Journal" for August, 1838,
of "all kinds of abominations ; swearing, lying, cheating,
swindling, and every species of debauchery" Cowdery and
"Whitner, the other witnesses, are accused by the prophet
in like manner, in the "Times and Seasons," vol. i. pp.
81-84, of lying and slandering, of having their consciences
seared with a hot iron; of being murderers at heart; of
being asses, and anything but gentlemen or Christians.

Such being the character of these witnesses, what credit
can be placed on their testimony ? Happy would it have
been for the whole affair if the visits of the angels had been
more frequently repeated. Smith's character was equally
disreputable.

Mr. Caswell informs us that "the false prophet was
accustomed to drink to excess, and that on one occasion he
said that it was necessary for him to become intoxicated
lest, since he was a prophet of the Lord, people should
worship him as a god." At another time he said, "that
several of the elders had often got drunk, and had never
made confession ; but that he became intoxicated that they
might see how bad it looked, and now confessed his sin, in
order to set the elders a good example."*

The new Bible, however, being once introduced into the
world, it was necessary to obtain further revelations that
the imposture might be successfully carried on. In due
time, therefore, the " Book of Doctrines and Covenants "
appeared, pretending to be a " selection" from revelations to
Joseph Smith and others of the fraternity. The " doc-
trines" of this book are found in seven lectures on faith,
and the remaining portion of the book consists of revela-
tions concerning the erection of the Nauvoo temple, and of

* " The City of the Mormons," pp. 50, 51.
D

34 MORMON PRETENSIONS TO DIVINE AUTHORITY.

disciplinary affairs in the Mormon congregation. It states
that Joseph Smith was ministered unto " by an angel of
God, and gave unto him commandments which inspired
him ;" and after stating that by such inspired power Joseph
Smith was enabled to translate the Book of Mormon, the
corollary is drawn, that the time of inspiration and revela-
tion has not ceased, but " that G-od does inspire men, and
call them to his holy work in this age and generation, as
well as in generations of old, thereby showing that he is the
same God yesterday, to-day, and for ever." Presuming,
therefore, that the Scriptures are not sufficient for man's
"instruction in righteousness," or "that the man of God
may be perfect, throughly furnished unto all good works,"
they give in this production particulars concerning the
deficiency, and instructions how it may be filled up. Thus
there is "a commandment to the church concerning the
manner of baptism;" also "the duty of the elders, priests,
teachers, etc., of the church," in the various positions and
relations which they hold to the members and the adminis-
trations of the sacraments.

In another section of the book we are informed of the
different orders and degrees " in the church," namely, "two
priesthoods, the Melchisedek and the Aaronic, including the
Levitical priesthood." These, with special revelations to
" my servant Joseph," concerning a house being built for
him, that he might " translate" therein, although it would
appear that the Book of Mormon was his only attempt at
translation, for other " golden plates" were not forthcoming;
and " to my servant Sidney Bigdon," Smith's counsellor,
that he " should live as seemeth him good" with revelations
concerning the purchase of land, tything, and other secular
matters, unworthy of such serious interposition on the part
of the Divine Being as to give revelations concerning them,
form the Book of Doctrines and Covenants. Here com-
menced their doctrine of continual or dailii revelation. This

DOCTRINE OF DAILY REVELATION UNREASONABLE. 35

doctrine is set forth by Orson Pratt, one of the twelve
apostles, in his " Remarkable Visions," p. 15, as follows: —
" "We believe that many revelations and prophecies have
been given to this church, and that God will continue to
give revelations — until the saints are guided unto all truth."
It is also given in the Mormon summary of their religious
creed. " We believe in the word of God recorded in the
Bible ; we also believe the word of God recorded in the
Book of Mormon, and all other good books." These "good
looks" are not named. " We believe all that God has
revealed : all that he does now reveal ; and we believe that
he will yet reveal many more great and important things
pertaining to the kingdom of God and Messiah's second
coming."

The question then arises, on what ground of reason, tra-
dition, or Scripture have they authority to arrive at such a
conclusion ? If reasonable, it will appear so to other minds
besides the material mental organization of the Mormons ;
if any traditionary authority can be produced, of course
they can inform us if it has been continually so, since the
first ages of Christianity uninterruptedly proceeding through
authorized apostles and prophets ; or, if it ceased, when,
where, and under what circumstances ; and if, above all,
they have Scripture authority for such a doctrine, let such
be produced, that " the law and the testimony" may decide,
for that sacred book can not only give " instruction in
righteousness," but is "profitable for doctrine, for proof"
of those things concerning man's best and eternal interests.

II. This doctrine is unreasonable.

1. If there be no end of revelation, then there must be
the greatest uncertainty as regards truth and the course to
be pursued in the business of securing our salvation. It
will be necessary that we have a succeeding revelation to
authenticate those previously given. This chain of revela-
tions makes the first dependent upon the second, the second

D 2

36 MORMON PRETENSIONS TO DIVINE AUTHORITY.

on the third, and so on, ad infinitum. A chain of such links
cannot support itself, and is never perfect.

2. It subverts all authority in matters of doctrinal con-
troversy. It has been customary to appeal " to the law and
to the testimony," but by this theory there is only a portion
of the law revealed, and consequently the basis of truth is
not perfect, and the true tribunal not yet made known.
There can be no fixed standard of truth, and no ground of
appeal.

3. It cannot be necessary for doctrine or discipline.

(1.) The Scriptures are " profitable for doctrine," and
able to make us " wise unto salvation through faith which is
in Christ Jesus." The Saviour, in all the efficacy of his atone-
ment and the perfection of his righteousness, has been
preached ; multitudes have been led by the Holy Spirit to
receive that Saviour, and trusting in Him have become
justified, sanctified, adopted, and glorified. All these new
revelations of the Mormons have not added one particle of
perfection to the atoning sacrifice, nor shed an additional
ray of light on " the glorious Gospel of Christ," which is
" the power of God and the wisdom of God." The only
increase they have given to dogmas to be received by their
followers consists in those peculiar doctrines respecting the
person of God, that he has " a body and parts and passions
like unto man," and " that the configuration of his body is
like unto man." That spirit is matter, and particularly that
the Holy Spirit consists of an infinite variety of small par-
ticles or atoms of matter diffused through all space. Not
that they have received this by way of revelation, but on
grounds of reason and common sense. "We " hold the
doctrine of the materiality of all existence — not on any
modern supernatural revelation, unfolding this doctrine, but
on reason and common sense." * This, the only addition to the

•* " Absurdities of Immaterialism," by Orson Pratt, p. 1.

DAILY REVELATION UNNECESSABY IN ESSENTIALS. 37

articles of faith, has not been received by revelation ; con-
sequently, as a matter of mere metaphysical speculation, it
can have no influence on those doctrines necessary to
salvation, and any Mormon on rejecting it cannot, on the
authority of the apostle Pratt, hazard his salvation.*

(2.) It is not necessary to the discipline of the church.

We need not a new revelation to inform us of the use of
the sacraments of baptism and the Lord's Supper, of the
persons who should be received or not into fellowship with
the church. Baptism has no efficacy. If it be considered the
door to the church, it is for the church to open it, and
the ordinance may be performed by any one whom the
church commissions for that purpose. So also the church
celebrates the Lord's Supper in commemoration of his
death. The collective operation of a church is all that is
necessary in acts of discipline. There is no necessity, there-
fore, for a new revelation to provide for the reception or
expulsion of members, and no necessity to have daily revela-
tions for carrying on the general business of a church,
whether as regards the financial affairs or the celebrations of
its ordinances. Eor if these non-essentials are dependent
on daily revelations, then nothing can be known with cer-
tainty and nothing done with confidence without such revela-
tion. Indeed two contradictory revelations may be given
to two opposite persons. Each may with equal reason
appeal to the revelation, and instead of providing an autho-
rity, it would only tend to subvert all government and
introduce strife and confusion.

Daily revelation is not necessary either in essentials or
non-essentials. Individual salvation is not dependent on
the continued revelations of the Mormons, for when these
revelations cease, the certainty of salvation becomes at least

* See a contradiction to this affirmation of Mr. Pratt in his own
words (" Kingdom of God," No. 2, p. 2), quoted at page 47.

38 MORMON PRETENSIONS TO DIYINE AUTHORITY.

doubtful, and the individual thus placed can have no hope
blooming with immortality. In proportion only to the
number of revelations can there be any certitude of salva-
tion ; and if this inference be true, then may the arithmetician
compute the amount of his holiness and the probability of
his salvation by the number of daily revelations he has
received. He may even put it in the regular form of pro-
portion,— as one revelation is to one degree of holiness, so are
fifty or five thousand revelations to his certainty of salva-
tion. " Some fixed, permanent, and multiplicative record of
revealed truth was necessary ; and, accordingly, Christ has
furnished his church with her rule of operation and message
of ministration by the completion of his written word. The
four Gospels are the record of ecclesiastical preparation;
the Acts of the Apostles are the record of ecclesiastical
formation or genesis ; the Epistles are the rule of ecclesias-
tical operation ; the Apocalypse is the record of ecclesiastical
futurity or destiny ; and the whole New Testament is the
ecclesiastical creed and code."* The doctrine is unreason-
able because it increases doubt and uncertainty, and, above
all, because it is unnecessary.

III. The doctrine of daily revelation is unsupported by
antiquity.

1. If a daily revelation had been necessary, the Apostles
would have referred to it, and not left it to be conjectured
by modern pretenders to inspiration and revelation. Christ
said, " Search the Scriptures, for in them ye think ye have
eternal life." (John v. 39.) The apostle Paul says, "What-
soever things were written aforetime were written for our
learning, that we through patience and comfort of the Scrip-
tures might have hope." (Rom. xv. 4.) He says nothing
here of any records likely to be discovered on plates of brass,

* " Ecclesiography, or, The Biblical Church analytically delineated,"
by J. a. Manly, p. 157.

DAILY BEYELATION UNSUPPOHTED BY ANTIQUITY. 39

and to be translated by the prophet and seer Joseph Smith,
or of a daily revelation. Again, " Scripture is given — that
the man of God may be perfected."

2. The early Fathers, contemporaries of the apostles and
others, the opposers of Christianity, with all heretics, always
referred to the Scriptures as an authority and ground of
appeal, and were silent concerning a daily revelation.

Amongst the Christian Fathers who appealed to the
Scriptures, and who were silent about a daily revelation, may
be cited, Clemens Homanus, Justin Martyr, Irenseus,
Clemens Alexandrinus, Origen, Tertullian, Eusebius, and
Theophilus. Tertullian says, " that the truth of doctrines
is to be determined by Scripture," and " that Scripture is
the basis of faith ; that all Christians prove their doctrines
out of the Old and New Testaments." Eusebius says, " they
who corrupt the sacred Scriptures abolish the standard of the
ancient faith." Clement, bishop of Rome, a contemporary
of the Apostles, says, " Look into the Holy Scriptures,
which are the true words of the Holy Ghost. Take the
epistle of the blessed Paul the apostle into your hands ;
verily he did by the Spirit admonish you." Again, Tertul-
lian says, " Look into the words of God, our Scriptures."
Many of these are mentioned in the New Testament, and
the majority of them lived in apostolic times ; yet they
mention nothing about a daily revelation as existing or
necessary. Irenseus says, the Gospel was " committed to
writing by the will of God, that it might be for time to come
the foundation and pillar of faith." Barnabas, the companion
of Paul, Clement, mentioned by Paul, (Phil. iv. 3 ;) Hermas,
also mentioned by the same apostle (Rom. xvi. 14;)
Ignatius, A.D. 70 ; Papias and Polycarp in the first century ;
Irenseus, Clement of Alexandria, and Tertullian, in the
second century ; Origen, Cyprian, Arnobius, and Lactan-
tius, in the third century; and Eusebius in the fourth
century ; all appeal to the Scriptures in confirmation of

40 MOEMON PKETEKSIO1STS TO DIVINE AUTHORITY.

doctrines, and as the basis of truth, and introduce no new
revelation, or speak of revelation as being necessary to
continue.*

2. The opponents of Christianity in the early ages make
no mention of a daily revelation, and heretics were equally
silent.

Amongst infidels, we may mention, Lucian, Julian,
Porphyry, Hierocles, and Celsus. These did not deny the
leading facts of the New Testament. They opposed the
Scriptures, and not a daily revelation.

IV. This doctrine of daily revelation is opposed to
Scripture.

1. " The Scriptures are able to make wise unto salvation."
The "new and better covenant" has succeeded the Jewish
covenant, which decaying and waxing old vanished away,
and being thus antiquated it disappeared. In the Christian
covenant ratified by the blood of Christ the man of God is
made perfect, and the law of God is written on his heart.
God is his God to protect and bless him, and he is to
return obedience and worship. He requires no further
revelation than the " glorious Gospel," which reveals to
him " a new covenant," founded on " better promises," and
manifests an all-sufficient Saviour in the person of Jesus
Christ.

2. In the Mormon system there can be no perfection,
because it teaches that continuous revelation is necessary to
arrive at all truth. If we know not or have not revealed
unto us all necessary truth, there can be no perfection, and
so "the prophet Joseph" himself was not perfect; Orson
Pratt and Brigham Young are not perfect in their religious
creed, and all the Mormons are in like obscurity. They are
all far short of the end of controversy and the goal of truth,
and the Mormon who has received the most revelations is

* Vide Paley's " Evidences of Christianity," p. 129, etc.

DAILY EEYELATION UNSCKIPTUEAL. 41

the nearest to perfection in his faith and the most certain
of his salvation. If new revelations be not necessary in
essentials, of what benefit can they be in non-essentials ?
They can have no salutary influence on man's future destiny,
and can afford him no increased comfort in prospect of
eternity. As well might it be said that one sun is not
sufficient for our hemisphere, but that an indefinite number
is necessary ; that one sun does not give sufficient light and
heat to fructify and beautify the earth, but that a multitude
is necessary ; and that without such an increase, the system
of the universe is incomplete. It is equally reasonable to
say that four hands and four feet would be more beneficial
to man than two hands and two feet. Without any utility,
and without any authority, these self-styled prophets and
revelators intrude themselves within that arena which only
legitimately, by authority of Grod through his holy prophets
and apostles, the sacred volume occupies.

Y. It only remains to adduce a few of the chief passages
of the Scriptures on which the Mormons base their doctrine
of daily revelation, to show that it is unworthy of the
credence of any one who has the least respect for the holy
volume.

1. " The child Samuel ministered unto the Lord before
Eli, and the word of the Lord was precious in those days ;
there ivas no open vision" (1 Samuel iii. 1.) This merely
states a matter of fact ; and what just inference can be drawn
that we have no vision in these days, when the entire Old
and New Testaments are in our possession ? Or what reason
have the Mormons to conclude, supposing we have " no
vision" that they are to supply the deficiency by producing
such contradictory and unscriptural works as the Book of
Mormon and the Book of Doctrines and Covenants ? Two
negatives cannot make a positive.

2. " Behold, the days come, saith the Lord Grod, that I will
send a famine in the land, not a famine of bread, nor a thirst

42 MORMON PRETENSIONS TO DIVINE AUTHORITY.

for water, but of hearing the words of the Lord : and they
shall wander from sea to sea, and from the north even to the
east, they shall run to and fro to seek the word of the Lord,
and shall not find it." (Amos viii. 11, 12.) " Where there
is no vision, the people perish." (Prov. xxix. 18.) " "We
see not our signs : there is no more any prophet." (Psalm
Ixxiv. 9.) " Mischief shall come upon mischief, and rumour
shall be upon rumour ; then shall they seek a vision of the
prophet ; but the law shall perish from the priest, and coun-
sel from the ancients." (Ezek. vii. 26.) " Her prophets
also find no vision from the Lord." (Lam. ii. 9.) All these
passages either speak of facts as transpiring, or prophesy of
future distress on the children of Judah.

The Mormon advocates assume that we are in that posi-
tion ; we have " no vision," when we have " the Scriptures,
which are able to make us wise unto salvation," and which
contain that " Gospel of Christ" which is " the power of
God unto salvation to every one that believeth." (Rom. i.
16.) That we have no apostles and no prophets, and con-
sequently no miracles, when we have all those holy apostles
and prophets " who spake as they were moved by the Holy
Ghost," " not in words of man's wisdom, but in words
which the Holy Ghost teacheth." (1 Cor. ii. 13.) And these
doctrines have been confirmed unto us by miracles wrought
in the name of Christ by his authorized apostles. Having
these, we want no more. They are sufficient for our con-
viction of the truth of Christianity and the holy Gospel, and
having that Gospel we want no spurious Gospel and no mock
apostles and prophets, for these can add nothing to. our
assurance of Gospel truth, and can impart no brighter hue to
our hope of heaven. "We want no modern miracle-workers
and no other Gospel, lest the anathema inaranatha of the
apostle Paul should light on us, and destruction be our
doom.

PAET II.

MOKMOtf MATERIALISM.

SECTION I.

Mormon notions of the Godhead, spirituality, omnipresence, and
moral nature — Subject stated.

is truth?" This is the most important question
which an intelligent mind can entertain. It is a question
which all the philosophers of the Grecian and Roman
schools could not answer. They were sufficiently curious
to look into it, but they only saw the shadow ; clouds and
darkness enveloped it. Their vision was contracted. Indeed,
this was the case, in some measure, with the Jewish nation,
although they possessed a more brilliant light than the
Gentiles. The Jews had revealed to them the notion of the
One Great Supreme, in opposition to the polytheism of other
nations. The Jewish civil and ecclesiastical polities coming
immediately from God, gave them the advantage over the
constitutions of the heathens. Notwithstanding, as neither
the famous schools of the Greeks and Romans, so also
they could not answer this question. It was left for the
glorious outbreak of Gospel truth to dispel these mists.
The veil which previously hid the light was taken away in
Christ. "We now enjoy the full blaze of truth. The light
of truth is now perfect in the power of its expansive glory.
The repository of this truth is in that volume whose

44 MOEMON MATEEIALISM.

authenticity and veracity cannot be successfully questioned.
With the materials afforded us in that sacred book, we are
enabled satisfactorily to answer the question, "What is
truth?"

This has been the general custom in all ages of the
Christian church, " To the law and to the testimony." On
the truth contained in the sacred page they have placed
their fondest hopes, and valued it more than all the gold,
jewels, and precious stones in the universe ; for in that
book

"Ev'ry line is mark'd with the seal of high divinity,
And ev'ry leaf bedew' d with drops of love." — POLLOK.

But now it appears, by some new light suddenly sprung up
from the caves of the earth, that this is all a delusion, and
that unless you believe certain things, as expounded by
certain teachers, who pretend to a new revelation, your
salvation is very questionable. These modern teachers
inform us that all our previous definitions of truth are
erroneous ; — all our estimation of her beauty and value is
ridiculous. They only can draw aside the veil and expose
the lovely and enchanting form of Truth. Hitherto we
have been plagued with the evils which issue from Pandora's
box, but now Hope appears at last, and it is to relieve all
our wants and assuage all our woes.

An " Apostle of the Church of Jesus Christ of Latter
Day Saints," has assured us that our notions of the Godhead
are altogether erroneous, — that " God is a material being,"
that " the true God has a lody, parts, and passions, as well
as man" That a " spirit is as much matter as oxygen or
hydrogen," — that " it is not an immaterial being, which is a
contradiction in terms — immateriality is only another name
for nothing" That "God the Father and God the Son
cannot be everywhere present" If these things are so, then
indeed must we give up all our former conceits, and divest-

MOEMON NOTIONS OF GOD. 45

ing ourselves of our antiquated prejudices, mantle ourselves
in this new robe of light. Locke speaks of the difficulty
there is for a person to change opinions after their being
entertained for several years. How hard it would be for
him to retract all he had ever advanced, and to pronounce it
as false. He would be more likely to act as the man in
the storm, to hold his cloak the closer around him. This
new doctrine, however, has come to us with such unequivocal
evidences of its truth, that forsooth he must be blind ; yea,
culpably blind, who will not instantly dismiss without the
least " longing, ling'ring look behind," all his preconceived
notions, and yield up his judgment to the mere ipse dixit of
these teachers sent from God. Do they not come to us
" with signs and wonders, and with divers miracles and gifts
of the Holy Ghost?" How is it possible that with these
testimonials any can escape condemnation, if they withhold
their allegiance from this novel scheme?

The followers of Joseph Smith entertain peculiar opinions
on all the leading doctrines of sacred writ. They hold the doc-
trine of the materiality of all existence in common with the
ancient Academics ; and, like the Stoics, they have brought
the Divine nature down to the standard of mere man.* With
the modern materialists, they scruple not to teach that
spirit is matter, and that " immateriality is another name for
nothing." They put forth no small claim to authority. All
they publish is with superior credentials. It is written
either by those of the apostolic office or under the inspira-
tion of a new revelation. It would be supposed that this
would assuredly commend itself to the judgment, and that
it would most certainly possess the same marks of veracity
as those authenticated and genuine records which have been
handed down to us from our forefathers, as the uncorrupted

* Longinus excuses Hoiner very handsomely, when he eays the poet
made his gods like men, that he might make his men appear like gods.
This excuse cannot hold with the Mormons.

46 MOEMON MATEEIALISM

words of inspired truth, — that most certainly it would not
in the least oppose or contradict that sacred volume. The
force of this presumption is rendered stronger when we
think of the claims they put forth to exercise dominion over
the faith of others. They support their claims by anathe-
matizing all those who do not acknowledge them. They
say, " Be guided by me only, and such as concur with me in
their opinions ; but on the peril of damnation hear no other."
If their doctrines are founded in truth, then they are worthy
of our assent ; but if they are the offspring of error, they
deserve the most severe reprobation. In either case, true
or false, such claims will only be allowed by a priest-ridden
people, who willingly call any Eabbi who chooses to assume
the title, and to become the followers of this self-constituted
umpire of truth rather than the followers of Christ.* With
the Romanists, they hold the doctrine of the efficacy of
sacraments. Their being "born or baptized with water" is
nothing more or less than the " ex opere operate" of the
Roman Catholics.

They also assail the canon of Scripture, and aver that it
is not full, and that there shall be no end to revelation.
Thus, while the Bramins have their Shaster, the Persees
their Zundavastaw, the Bonzes of China the writings of
Fo-he, the Siamese those written by Sommonocodom, and
the Arabs their Alcoran ; the Mormons have the Book of
Mormon, translated by Joseph Smith, their prophet ; and
with all the pretension they pronounce in its favour, is just
as likely to gain the consent of any enlightened intellect as
those mentioned.

Notwithstanding these diversities of doctrine, and which
are not in unison with those generally received as true,
their pretensions should be calmly weighed. A reasonable

* " A man, if he believes things only because his pastor said so, or
the assembly so determine, without knowing other reasons, though his
belief be true, yet the very truth he holds becomes his heresy." — MILTON.

CALMLY TO BE CONSLUEEED. 47

person will have no sympathy with that individual who un-
hesitatingly pronounces judgment without considering the
evidence. Let the reader hold his prejudice in abeyance,
for a short period at least, and let him calmly and dispas-
sionately consider these statements put forth as real and
necessary truths, essential to salvation. The author of the
tract which it is proposed to examine, says, " the reader's
future well-being in all time to come, depends upon his rightly
understanding" the subjects concerning which he writes,
and these are " tilings of infinite importance, without which,
he can in no wise be saved."*

Beattie, in his "Essay on Truth," observes, "The love of
truth has ever been accounted a good principle. To have
no concern for the truth, to be false and fallacious, is a
character which no person who is not utterly abandoned
would choose to bear ; it is a character from which we expect
nothing but levity and inconsistence. Truth seems to be
considered by all mankind as something fixed, unchangeable,
and eternal ; to vindicate the permanency of truth is to dis-
pute without an adversary." f One of greater authority has
given us the cautionary advice, " Beloved, believe not every

* " The Kingdom of G-od," Part I., by Orson Pratt. Mr. Pratt is
" an apostle of the Church of Jesus Christ of Latter Day Saints," and
has been accustomed to receive revelations for twenty-four years. He
received a revelation as long since as November, 1830, in which God says
to him, " You are my son, and blessed are you, because you have be-
lieved ; and more blessed are you because you are called of me to preach
my gospel, to lift up your voice as with the sound of a trump, both long
and loud. Therefore prophesy, and it shall be given by the power of
the Holy Ghost." (Book of " Doctrine and Covenants," page 208.)
This was probably the first revelation he received. One of the recent
revelations is concerning the materiality of all existence, and bears date
in the tract, " The Kingdom of God," Oct. 31st, 1848. He was the chief
of the Mormons in England, and they must yield obedience in all things
to him. Probably he only produces authorised publications.

f " Essay on Truth," Part I.

48 MOBMON MATEEIALISM.

spirit, but try (So/ajuafcre, prove, test as ly fire) the spirits,
whether they are of God : because many false prophets are
gone out into the world," (1 John iv. 1.) Again, another
inspired teacher says, " Prove (So/a/wi^ere, test) all things,
hold fast that which is good," (1 Thess. v. 21.) This duty
should be performed with a sincere desire to know the truth,
and no false fire should be brought into the arena. Calm-
ness, not fierceness, should characterise all our investiga-
tions. It is always well to remember the advice of
Herbert, —

" Be calm in arguing, for fierceness makes
Error a fault and truth discourtesy."

The chief object of this part is an examination of the
system of the Mormons, so far as it relates to their notion
of a Supreme Being. This notion is set forth in the tract
before mentioned, namely, " The Kingdom of God." The
examiner has nothing to do with the introductory remarks
of that tract, concerning the governments upon earth of
human origin. He has nothing to say for or against the
Divine right of kings. The author may hold his opinions
concerning " empires, kingdoms, principalities, republics,"
being "corrupt, illegal, unauthorised powers;" that " all
emperors, kings, princes, presidents, lords, nobles, and
rulers, act without authority," It will not disturb his
quiet ; and as he is neither a sovereign of a realm, nor of
the titled nobility, and never likely to become so, he feels
no alarm. It is well for Mr. Orson Pratt, however, although
"an apostle" that he published such things in this land of
true liberty, and not among any of the continental nations,
or doubtless, under such alarming symptoms as have recently
shown, and still show themselves, he would not live to
furnish "the Church of Jesus Christ of Latter Day Saints"
with any more such discoveries as those developed in his
small treatise.

IEEATIONAL. 49

The writer's business is chiefly with his views of the
Divine Being, especially those which divest Him of his
spirituality, omnipresence, and, in some respects, of his moral
nature. The author says, " God is a material being" — " He
cannot be everywhere present" — " there is no such thing as
moral image." But while he denies .omnipresence to the
Father and the Son, he ascribes it to the third person of the
Trinity. " God the Holy Spirit is omnipresent ;" and says,
" It exists in vast immeasurable quantities in connexion with
all material worlds." That " the atoms" of which the Holy
Spirit consists " exist in inexhaustible quantities, which is the
only possible way for any substance to be omnipresent"

These, and the like discoveries, it is purposed to consider,
because of their importance. These things are either true
or false. If they are true, they are inexpressibly valuable ;
if they are false, they are contemptibly worthless. If true,
they are excellent ; if false, they are an imposture. If true,
they are tremendously so ; if false, it is reasonable to be
indifferent concerning them, and to esteem tnem with that
levity which they deserve. They appear to be, —

IEEATIONAL, opposed to TETJE PHILOSOPHY.

UNSOEIPTTTEAL and ANTI-SCEIPTTJEAL.

OF NO UTILITY TO MAN, and DEBOGATOEY TO GOD.

SECTION II.

THE PHILOSOPHY OF THE MOEMON IS IEEATIONAL.

Man a complex being — Matter and mind — Idealism — Existence of
matter — Power of God proved in creation — Mind proved to exist
by motion, intelligence, and thought — Absurdity of opposite belief —
Consciousness — Intuition — Omnipresence of God — Mormon's god
confined to one spot.

1. IT has been customary with some authors to consider
man as a complex being, a tripartite person, having a body,

50 MOEMOtf MATERIALISM.

a soul, and a spirit. This doctrine is not only very ancient,
but has claim to high authority. The ancient heathen philo-
sophers who thus distinguished man, were the Pythagoreans,
the Platonists, and the Stoics. The Christian Fathers
were also of the same opinion, namely : — Irenseus, Clemens
Alexandrinus, Origen, and Ignatius. Josephus, the Jewish
historian, most probably held the same opinion. The
greatest authority, however, that can be brought in con-
firmation of this doctrine is, that such a division is made in
the sacred volume. St. Paul divides man into three parts,
namely:— "the Spirit, the Soul, and the Body." (1 Thess.
v. 23.) This verse might be collated with Genesis ii. 7.
" The Lord God formed man of the dust of the ground (the
body), and breathed into his nostrils the breath of life
(the spirit) ; and man became a living soul" (the living,
sensitive part). In this respect man may be considered
very justly as a faint emblem of the existence of the God-
head, as St. Augustine observes, " Homo liabet tres partes,
spiritum, animam, et corpus: itaque homo est imago S. S.
Trinitatis"*

The spirit is the purely immaterial part, which is capable
of separation from the body, and can exist independently
of the body.

The soul is something distinct from that which is pure
spirit. It is the seat of the affections, but is frequently
used in a sense synonymous with pure mind or spirit.
(Matt. x. 28 ; Mark viii. 36, 37.)

The ~body is that material part, " formed out of the dust of
the ground," and is the medium through which the mind is
manifested.

2. As therefore the soul is frequently held as immaterial

* " Man has three parts, the spirit, the soul, and the body, therefore
man is an image of the Holy Trinity." — (Mason's Self-Knowledge,
c. 2.)

IDEALISM. 51

and synonymous with the mind or spirit, it is necessary
only to consider spirit and matter.

In reasoning on such subjects as this which is now pre-
sented, it is of the utmost importance to avoid, as far as
possible, the use of metaphor. The indiscreet use of figura-
tive language has done great injury to science, but in the
philosophy of the mind it is impossible to keep clear of
metaphor.* All those who have treated on the mind,
whether materialists or immaterialists, have been accus-
tomed to use metaphorical terms. Dugald Stewart says,
" They alone who have studied with care the science of
human nature, can be fully sensible how difficult it is, on
the one hand, for the clearest and most cautious thinkers
to describe its phenomena in definite and unequivocal
terms ; and how easy it is, on the other, for the most
superficial critic to cavil, with plausibility, at the best
phraseology *which language can afford. "t Let it therefore
be observed, that in the following reasoning, the word soul
will be generally avoided, but should it be used, it will be
in that popular sense which makes it synonymous with
mind, or spirit, unless when stated to the contrary.

3. The immortal Locke, a name which stands first in
mental science, in his consideration of the sources of human
knowledge, fell into an error which ultimately led to the
pure idealism of Berkeley and Hume.

Nothing could have been farther from the intention of
that remarkable metaphysician, than to lay a foundation for
Hume's refined atheism. Locke adopted the maxims of
the Logicians, " There is nothing in the intellect which was
not first in the sense ; " and he considered the mind of man,
as a tabula rasa, or perfect blank. " The steps by which
the mind attains several truths are," he says, "1st. The
senses let in particular ideas, and furnish the yet empty
cabinet ; they are lodged in the memory, and names got to

* Seattle on Truth, part i. c. i. f Philosophical Essays, p. 147.
E 2

52 MOBMOtf MATEEIALISM.

them."* Again, he says, " Let us suppose the mind to be,
as we say, white paper, void of all characters, without
any ideas ; how comes it to be furnished ?"t He answers,
" By experience and sensation." He then says, that "con-
sciousness constitutes our personal identity." Bishop
Butler observes, " Consciousness, personal identity, pre-
supposes, and therefore cannot constitute personal identity,
any more than knowledge, in any other case, can constitute
truth, which it presupposes." J However, from this source,
or, as Bishop Butler calls it, " wonderful mistake," Berkeley
drew his system of idealism, and pronounced the existence of
matter impossible.

We are such stuff

As dreams are made of, and our little life

Is rounded with a sleep." — SHAKSPEEE, Tempest.

Berkeley, however, thought that if his principles were suc-
cessfully propagated, "Atheism and scepticism would be
utterly destroyed." § Hume advanced in his philosophy to
the terminus of the system, and as Berkeley like Locke
had made our ideas of taste and colours lie not in the
bodies, but merely in the senses; he made beauty and
deformity, virtue and vice, to lie there too. Here was the
perfection of his sceptical theory, which he called " A scep-
tical solution of sceptical doubts;" that is, a doubtful
solution of doubtful doubts. The obvious effect of this
theory and that of the Mormons will be, that there is no
existence whatever. This conclusion from the conjoined
systems is too glaring to be admitted, and yet each system
is supported by equally tenable arguments, and built upon
an equally sure foundation.

* Locke on the Human Understanding, book i. c. ii. sec. 15.

f Ibid, book ii. c. i. sees. 2, 3.

J Dissertation on Personal Identity.

§ Preface to Dialogues.

PBOPEETIES OF MATTER. 53

4. It is presumed, therefore, that most men, if they agree
not in the qualities and properties of that which exists, agree
at least in this, that something exists. They will not there-
fore with Des Cartes reject all evidence of sense, of intui-
tion, and of mathematical demonstration ; to doubt of every-
thing of which it is possible to doubt, and to be persuaded
that everything is false, and then, like the same philosopher,
to presume that he thinks, and from that presumption to
draw the inference that he exists, "Ego cogito, ergo sum."*

Take then, as a principle in common with materialists and
with the Mormons, that there is something which is cog-
nizant to the senses, a real, separate, tangible something
winch exists, and which we call matter or body. You believe
this, because you cannot but believe it. You believe it,
because you must believe it. When you touch a stone, you
are conscious of a certain sensation which you call a sensa-
tion of hardness. The sensation is not hardness, but a
feeling in your mind, accompanied with an irresistible belief
that the sensation is occasioned by the application of an
external and hard substance to some part of your body.
You can neither avoid the sensation nor the belief. You
cannot prove that it exists, it is incapable of demonstration,
but you are certain of its existence. This intuitive belief
you consider to be in accordance with the law of your
nature and the constitution of that nature.f The same
principle of intuition proves the existence of spirit or mind.
But more of this in the sequel.

Matter includes variety, size, an*d form. It is governed
by certain laws which philosophers call " natural laws"
such as attraction and gravitation. The smallest atom
which can be discovered with the most powerful microscope
possesses the same properties, and is influenced by the same
laws as those stupendous bodies, which, like so many

* "I think, therefore I am."
t Beattie on Truth, part i. c. ii.

54 MOEMON MATERIALISM.

lamps suspended in a vast arch, adorn and variegate the
heavens. One principle exercises a power over all, whether
it be the dust on which we tread, or the universe of which
the earth forms a part. All matter has length, breadth,
and thickness, as necessary properties. It is capable also of
the relative qualities of colour, size, form, and weight. The
former are what Dugald Stewart calls "the mathematical
affections of matter." *

5. "Astronomy demonstrates a system of impelling, re-
sisting, and counterbalancing forces, which carry with them
the strongest evidences of an Almighty Creator." t One of
the first sentiments which affect the mind contemplating
the works of nature is that immense power which is every-
where displayed. Turn our eyes in any direction through-
out the whole universe, and almighty power is to be seen.
The Architect who formed these heavens and these worlds,
the sea and the dry land ; and upholds them by the arm of
his power : He who created, and then fixed in their respec-
tive places those wondrous bodies which throng the heavens,
must possess immense power v It was

" The almighty power of God
Which made the mountains rise ;

That spread the flowing seas abroad,
And built the lofty skies."

"The spirituality of the Deity is intimately connected
with the possession of that infinite unlimited power. There
is a vulgar prejudice in favour of matter, and against spirit,
as if the former were possessed of great force, while the
latter is only invested with a feeble degree of energy.
This prejudice arises from our mistaking secondary and
remote effects for causes: seeing the mechanical forces
exerted through the medium of matter, we are thence led to

* Philosophical Essays, p. 153.
f Dr. J. Pye Smith.

MOTION PROVES A MOVES,. 55

suppose that to be the source of power."* Thus we ter-
minate our ideas of power in matter, whereas it is mind,
and mind alone which is the seat of power.

To give a correct definition of the simple idea, power, is
perhaps impossible, but we know that motion is caused by
power. So, also, we cannot define motion. It is exquisite
jargon to say that motion is " the act of being in power, as
far forth, as in power." f Motion is not the natural state of
matter. Matter tends to quiescence ; left alone, it settles
into rest. But we find matter in motion, and regulated
motion — a complex machinery, but withal majestically
simple. There must have been a FIRST MOVER. Matter
could not move itself; it must receive an impulse, and from
the various yet admirably harmonious motions which we
see it possesses, the undoubted conviction is forced on our
minds, that there must exist something extraneous from
matter, to design, commence, and sustain these motions.
How easily is all this understood when the Mosaic account
of the creation is taken into consideration! The Divine
Being " speaks, and it is done ; He commands, and it stands
fast." He said, " Let there be light, and there was light."
No causes intervene between the volition and the effect
produced. "Well might St. Paul style the great First Cause
" the blessed and only Potentate." This reasoning is sub-
stantiated by the discoveries lately made by Professor
"Whewell, and which confirm the suppositions of Sir Isaac
Newton, that there is an extremely subtle fluid diffused
through all space. Professor Whewell, in his Bridgewater
Treatise, has observed, that in consequence of the resisting
medium of this attenuated substance, the planet Jupiter
will lose one-thousandth part of its velocity in its orbit in
seventy millions of years. This counteracting principle will
in sufficient time bring the solar system to a stand still,

* Robert Hall. f Locke, book iii. c. iv. sec. 8.

56 MORMON MATERIALISM.

unless the Divine Artificer should again interpose.* Does
this prove that the subtle substance thus extended through-
out space is capable of motion per se ? It resists motion.
The Mormons make " the Holy Spirit to consist of atoms, in
inexhaustible quantities extending through all space, Bnd
intermingling with all other matter," and yet to be "an
intelligent, all-wise, and all-powerful material substance;"
contradicting their own dogma that the matter of which the
Father's person is composed " cannot occupy the same iden-
tical space with other matter;" how then can the material
atoms of the Holy Spirit "extend through all space and
intermingle with all other matter?" It contradicts their
infamous and impious assertion, that as "the Father and
Son cannot be everywhere present, it is therefore impossible
for them to attend in person to all the multiplied affairs of
government among intelligent beings ; therefore God, in
establishing a government among such beings, has always
called persons of their own number to officiate in his name." t
Such luminous intelligences as Orson Pratt are the govern-
mental officials. But why not give such authority, and
delegate such power to "the inexhaustible atoms" of the

* What is this visible system but a vast piece of machinery, a natural
clockwork, under the inspection of the infinite and eternal Mind ? Of
Him " who sits on the circle of the heavens ? " " By him all things
consist," Col. i. 17 ; are harmoniously united and cemented together.
This idea is beautifully expressed in the following lines, said to be
written over the sun-dial in the porch of the church at Seaham, in the
county of Durham : —

" The natural clockwork, by the Mighty One
Wound up at first — it ever since has run.
No pin drops out, its wheels and springs hold good,
It speaks its Maker's praise, though once it stood ;
But that was by the order of the Workman's power,
And when it stands again, it goes no more."
*' They all shall wax old, as doth a garment." (Heb. i. 11.)
t Tract, " The Kingdom of Q-od," part i. p. 5.

AN IMMATEBIAL SUBSTANCE PEOYED. 57

Holy Spirit, "which extend through all space and inter-
mingle with all matter?" The bold impiety of this state-
ment will be a brand of infamy as long as the system of
Mormonism is known among men. This sublime discovery
of the wonderful works of God does prove that matter is
incapable, in and of itself, to originate motion — that the
beautiful and visible system of things had a commencement,
and if left to itself would have an end — that " the beginning
was not from blind chance, not from dead matter, not
from a cause which might justly be called nothing, but from
a cause of the highest intellectual majesty, a power, a mind
comprehending all things, and an energy capable of com-
manding and combining all things, and making every atom,
and the largest masses of atoms, to conspire to the produc-
tion of one great and glorious end. A design implies a
designer ; a system implies an author and arranger. Such
a design, such a system, is the operation of an intelligent
principle ; that intelligent principle is a mind ; that mind is

6. The existence of mind or of an immaterial substance is
evident, from the fact that man is a thinking being.

"What is meant by an immaterial substance is merely this,
that something exists which is not matter, and is evidently
distinct from matter, which is not dependent on matter for
its existence, and which possesses properties and qualities
entirely different from those possessed by matter. That this
immaterial existence is frequently found in connexion with
a peculiar organization of matter, does not prove that it is
dependent on such organization for its existence. The dis-
tinction between matter and mind is very apparent, although
we may not be able to define how these two dissimilar
natures are united together. Mind is simple, not com-
pounded. Mind is not perceivable to corporeal organs;

* Dr. J. Pye Smith.

58 MOEMON -MATERIALISM.

matter is so perceivable. All tlie qualities of matter are not
comparable with the more excellent qualities of mind, such
as power and intelligence. Mind thinks — matter cannot
think.

It is the existence of this thinking principle which clearly
proves the immateriality of the mind or spirit.

That man is capable of thinking cannot be disputed ; either
this power must proceed from matter, or it must not. Des
Cartes thought the soul, that is, the immaterial substance,
to have its seat in the pineal gland, a little round body,
about the size of a pea, formed of grey matter and situated
in the brain, just above the part where the medulla ollongata,
or spinal marrow, is united to the brain. It would be absurd
for any one to attempt to explain how the spirit and the body
are united, or whether the spirit be diffused throughout the
whole body, or confined to a particular part. It may be
laid down however as a proposition, that the brain is either
the mind or the organ of the mind.* If the brain be the
mind, then the properties of mind, such as perception,
memory, judgment, thinking, etc., are merely the productions
of the brain, just as the bile is the production of the liver,
the saliva of the salivary glands, the tears of the lachrymal
glands, etc. Let these mental productions be exercised for
a short period by the reader. How do you distinguish
between any two given substances, such as that a block of
stone is not a log of wood ? Because they possess different

* The brain is the organ of the mind. The mind perceives through
the medium of the brain. Physiology teaches that if the optic nerve
be severed, there will be no perception of light, although the eye may
remain perfect and uninjured. If the skull press on the brain the effect
will be seen in the loss of memory and consciousness. The conclusion
follows that the brain is the organ of the mind. The mind thinks and
feels through this apparatus. It is the instrument through which the
mind is manifested. It is no more the mind than a musical instrument
is music.

EELATIVELT AND ABSOLUTELY ABSURD. 59

qualities. So also you distinguish between mind and matter.
You are ignorant of the essence of each. You can no more
comprehend matter than mind. The individual who says
he will believe that only which he can comprehend, is
unworthy of argument ; for, if true to his principle, he
would negative his own existence, for he cannot comprehend
himself:

-" I tremble at myself,

And in myself am lost." YOUNG, Night 1st.

But still I believe in my own existence. The properties of
body are size, weight, solidity, resistance, etc. ; those of the
mind are joy, hope, fear, etc. : but weight is not joy, resistance
is not hope, size is not fear : therefore, as a block of stone
is not a log of wood, so mind is not matter.

If the mind be material, and the brain nothing but a large
gland secreting the various affections of thought, hope, joy,
memory, etc., then all these affections or qualities are
material, and must be also little particles of matter, of
different forms and dimensions, and perhaps also of various
colours. Then we might, with the utmost propriety, with-
out the shadow of an absurdity, logically say, " the twentieth
part of our belief, the half of a hope, the top of memory, the
corner of a fear, the north side of a doubt," etc. Mind then
is not matter. Materialism is not only relatively, but abso-
lutely absurd. If mind be matter, or matter mind, then we
may have the square or cube of joy or grief, of pain or plea-
sure. "We may divide a great joy into a number of little
joys, or we may accumulate a great joy by heaping together
the solid parts of several little joys. We shall then have
the colour and shape of a thought. It will be either white,
grey, brown, crimson, purple, or it may be a mixture of two
or more colours. Then we shall have a dark grey hope, a
bright yellow sorrow, a round brown tall pain, and an
octagonal green belief; an inch of thought, a mile of joy.

60 MOEMON MATEEIALISM.

He would not have a, grain of sense who believes such absur-
dities. There would then be great philosophy in the saying
of the blind man, who on being asked "what the colour
scarlet was like ?" gave for an answer, that "it was like the
sound of a trumpet." Mr. Orson Pratt calls matter into
existence of which the world knows but little. He has not
only "intelligent" matter, but " all-wise" and "all-powerful"
matter. This matter is capable of division into parts ; for
all matter has length, breadth, and thickness. Then we shall
have the half of an intelligent atom of matter, the eighth of
an all-wise atom, the thousandth part of an all-powerful
atom, etc. Such are the absurdities which " the Latter Day
Saint" embraces, and on which he is to suspend not merely
his judgment, but his salvation. The great apostle of the
Mormons, Orson Pratt, says, that without the right under-
standing of these things " you can in no wise be saved."

There is another conclusion equally absurd, if the exist-
ence of an immaterial substance be denied, and thinking be
ascribed to matter, and that is, the mind must always think
in the same way, in the same direction. " If man," says
Dr. Priestley, " be a material being, and the power of think-
ing the result of a certain organization of the brain, does it
not follow, that all his functions must be regulated by the
laws of mechanism, and that, of consequence, all his actions
proceed from an irresistible necessity." He says again,
" The doctrine of necessity is the immediate result of the
doctrine of the materiality of man ; for mechanism is the
undoubted consequence of materialism" So also Priestley's
follower, Darwin, says, that "ideas are material things,"
" they are contractions, motions, or configurations of the
fibres of the organs of sense." Here is the real perfection
of materialism ! It destroys man's accountability to God !
There is then no such thing as praise or blame, fear or hope,
reward or punishment, and, consequently, no religion. How
can the Mormons reconcile this conclusion with their reli-

DESTEOTS MAN'S ACCOUNTABILITY. 61

gious fabric, built on revelations and visions ? By the bye,
how do they obtain these said revelations ? If their God
be a material being, he must necessarily act mechanically.
Therefore all his visions and revelations must be through
some material medium, and not, as immaterialists would sup-
pose, by spirit operating on spirit ; it must be body acting on
body. The vision then must be some subtle gas, coming
from the great seat of the fluid to the individual man. It
must be a material substance, for it cannot be immaterial
— that being, in accordance with Orson Pratt' s vocabulary,
"nothing." If they deny its being a substance, then you
may take it as an index of their creed, in which there is
nothing solid or substantial to the mind of a reasonable person.
There is a hint which may be thrown out for the special
benefit of these " saints" rather " late" in this, because they
have had no revelation about it as yet. They say the spirit
is material. They will grant that death is the separation of
the soul from the body. Now, they may keep their spirits
on earth, if they only provide themselves with a few articles
at a trifling expense. And, moreover, they may be in no
anxiety about the spirits of departed friends being in prison,
without being able to release them at pleasure. They have
only to provide themselves with a bottle sufficiently large
(Orson Pratt will be able to tell them of the size and shape),
and let it be well stoppered and luted down, and as the ma-
terial or gaseous spirit, whether oxygen, carbon, or a com-
pound gas, leaves the body, it must be caught in the bottle
and there preserved, neatly labelled, and placed in some
conspicuous place in their dwellings. It is equally easy for
them to do this, as for the chemist to preserve his gas.
They will be able chemically to examine and test it ; try its
weight and volume, and the quality of the atoms of which it
is composed.

Doubtless they will find it extremely powerful, and particu-
larly so if concentrated. One caution they should receive.

62 MOEMON MATEEIALISM.

If it prove a similar gas to that of the vapour of ether or
chloroform, it would be well strongly to advise them, how-
ever much they might desire to iuhale the substance, to be
extremely cautious, and not attempt such a thing unless
they have some elder or priest of their church present, who
could relieve them by his restoratives. Well may the words
of La Fontaine be used in reference to such absurdities :

" Quintessence d'atome, extrait de la lumiere."

The reader may have heard of pills being made from the
rays of the sun — " Pilulse radiis solis extractum;" but the
spirit of man is too subtle a material substance for reduction
to such a use. Such are the glaring absurdities of this
Mormo-material scheme ! They weary the mind, while they
offend the nobler moral sentiments, and therefore are
unworthy of any farther pursuit in this direction.

7. The last consideration which it is necessary to advance
for the real existence of mind is consciousness.

The highest degree of evidence of which the truth is capable
is intuition. This, the first principle of evidence, is the com-
mon standard of truth, and is that common sense which leads
men to form correct notions of things. By the senses man
becomes acquainted with the existence of external things —
the material world. By consciousness, or the internal sense,
he becomes acquainted with the existence and identity of his
own mind. This is direct evidence, it is intuitive, and that
man may, with justice, be considered as beside himself, who
doubts such evidence. It is the dictate of common sense, an
intuitive truth, and by the law of his nature he does and must
believe it. The contrary of this is absurd. It may be asked,
on what ground the Mormons would prove their own
personal identity ? The attrition which is constantly going
on in the body makes it impossible for them even to define
identity. It is generally considered that in a few years our
bodies are entirely changed. How then, on the material

CONSCIOUSNESS AND IDENTITY. 63

scheme, can a Mormon tell that he is the same person now
that he was twenty years since, or shall be ten years hence ?
The matter is continually changing. It is like the Athenian
galley, which was sent every year to Delos. Plutarch tells
us, " that in the time of Demetrius Phalereus, the Athenians
still preserved the custom of sending every year to Delos the
same galley, which about a thousand years before . had
brought Theseus and his company from Crete ; and that it
then used to be a question in the schools, how this could be
the same vessel when every part of its materials had been
changed more than once." But, supposing the mind to be
immaterial, and the definition of identity is easy and simple,
for it is identity of " the principle which feels and thinks,
without reference to the changeable state of the particles of
the brain, or of the body in general." *

8. Orson Pratt says, "The Father is a material being."
" The elementary materials of his body are not susceptible
of occupying, at the same time, the same identical space with
other matter ;" and " a spirit is as much matter as oxygen or
hydrogen. It has many properties in common with other
matter."f The spirit of man, then, is matter, and how can
the spiritual matter occupy the same space with the matter
of which the body consists ? In the book of " Doctrines and
Covenants," put forth by the Mormons, it is said, " the spirit
and the body are the soul;" J and again, "man is spirit. "§
Now, what is the soul, according to this theory ? Matter
also ? No doubt Orson Pratt would so judge. It cannot

* Dr. Thomas Brown's " Philosophy of the Human Mind," Lecture 12.

f " The Kingdom of G od," part i. p. 4. Orson Spencer says in like
manner, " The most subtle and refined spirit conceivable, is a material
existence, as far removed from immateriality as the east is from the
west." (Letter 8.) But in the 5th Letter he says, the Holy Ghost is
"an unemlodied personage." So that matter is unemlodied, or it is
matter and not matter.

J Page 97. § Ibid. p. 246.

64 MOBMON MATEEIALISM.

be immaterial. "Immateriality," lie tells us, "is only
another name for nothing," but the soul is something. It
must be "a man beside himself." Verily, that man must be
Orson Pratt !

9. In the book of " Doctrines and Covenants," it is put as
an objection of the opposer of the system — " Where is your
G-od ?" * Truly this may be put. But Orson Pratt would
answer in his style, that " the king occasionally visited his
subjects in ancient times, and once tarried with them for
several years ; but he received such cruel abuse from many
of the people, that he left them, and went to some other part
of his dominions. Where the king is gone the people can-
not tell."t Or he would say, that the " Holy Spirit extends
through all space, intermingling with all other matter ;"J
and then he might quote the words of Lucan, " Jupiter est
quodcunque vides." § Simonides being asked by Dionysius
the tyrant, what God was? desired a day's time to consider
of it before he made his reply. When the day was expired,
he desired two days ; and afterwards, instead of returning
his answer, demanded still double the time to consider it.
This great poet and philosopher, the more he contemplated
the nature of the Deity, found that he waded the more out
of his depth ; and that he lost himself in the thought, instead
of finding an end of it. || Orson Pratt has no such difficulty;
he unhesitatingly informs you, as a certain, yea, a revealed
truth, from God himself, that "he is a material being," and
that he does not " materially differ" in " size" from " a man"
— that " man resembles him in the features and form of his
body."

And will this puny mortal man, and this worm of the
earth, liken the Supreme and incomprehensible Jehovah to
himself? "To whom will ye liken me ? saith the Lord," —

* Doctrines and Covenants, p. 294.

t The Kingdom of G-od, pare i. p. 2. J Ibid, part i. p. 5.

§ Whatever you see is Grod. || Addison, "Attributes of G-od," p. 78.

DENIES GOD'S PERFECTIONS. 65

to a pigmy, a worm ? Where is the perfection of the Deity?
In this absurd system there is no perfection in God. If the
soul, released from the body, should take her flight and
continue to penetrate into the infinity of space for millions
and millions of years, she would then find herself as near the
Creator as when she first set out ; she would still be within
the centre of His vast empire and presence. " God's centre
is everywhere, and His circumference nowhere." Man is
not left to the dubious inductions of philosophy to assure
himself of the existence of mind, or the fact that there is an
All- wise, All-powerful, and Omnipresent God ; he is assured
of it. Scoffers may wrangle, and mockers may blaspheme ;
but he has evidence sufficient to satisfy his mind of its own
existence, and of the existence of a great First Came and
Designing Infinite Mind.

" What am I, whence produced, and for what end ?
Whence drew I being, to what period tend ?
Am I the abandon' d orphan of blind chance,
Dropp'd by wild atoms in disorder'd dance ?
Or from an endless chain of causes wrought,
And of unthinking substance, born with thought —
Am I but what I seem, mere flesh and blood,
A branching channel with a mazy flood ?
The purple stream that through my vessels glides,
Dull and unconscious flows, like common tides ;
The pipes, through which the circling juices stray,
Are not that thinking I, no more than they !
This frame, compacted with transcendent skill,
Of moving joints, obedient to my will j
Nursed from the fruitful glebe, like yonder tree,
Waxes and wastes — I call it mine, not me.
New matter still the mould'ring mass sustains ;
The mansion changed, the tenant still remains ;
And from the fleeting stream repair' d by food,
Distinct, as is the swimmer from the flood." ABBUTHNOT.

It is clearly shown from the arguments adduced, that
materialism, or Mr. Orson Pratt 's Mormonism, is absurd,

66 MORMON MATERIALISM.

irrational, and unphilosophical. And yet this is the system
which men of reason are called on, with all the authority
Heaven can bestow, to embrace, and yield up their judgments
to be led by such ignorant and presumptuous teachers, who
have yet to learn the first rudiments of philosophy. The
very deist will smile at such credulity, if we should be found
so weak ; for there is more reason in his belief, erroneous
though it be, than in this refined materialism, only equalled
in the refined atheism of Hobbes and Spinoza. Perhaps our
inspired author and apostle imagined he was about to raise a
system which would defy all the sages of the present time to
demolish ; and what is the real case ?

" Deceiving bliss ! in bitter shame it ends,
His prop a cobweb, which an insect rends."

SECTION III.

MOEMON MATERIALISM UNSCBIPTUEAL AND ANTI-SCEIPTFBAL.

(1.) Bible the " Word of God" — Glosses and comments on it— Mor-
mon statement of God's possessing a " body, parts, and passions" —
Spirituality of God distinctly revealed — Mormon scheme contradicts
itself and Scripture — Opposed to Christ's pre-existence — " Natural"
and " spiritual" body. (2.) Scripture declaration that " God is a
Spirit" — The Psalmist, etc., no materialist — Mormon pretension in
bestowing the gifts of the Holy Spirit — Mormon denial of God's
infinity, perfection, and omnipresence — Denial of " moral image" —
Tritheism of Mormonism — Parts in the Godhead — Atoms of the
Holy Spirit — Mormons bolder than Socialists.

1. THE writer receives the Eible as the sure word of
testimony, not written by fallible man, but by the power and
wisdom of the Eternal. " Not in words which man's wis-
dom teacheth, but which the Holy Ghost teacheth." 1 Cor.

APPEALS TO SCEIPTUEE. G7

ii. 13. He hopes, therefore, that the reader will not as a
mere speculist endeavour to ascertain the meaning of the
sacred volume ; but having ascertained, will, with devout and
hallowed feelings, present a reasonable service to Him who
is revealed in that sacred book.

2. It is to be feared that the absurd glosses and inco-
herent comments which have been made on the sacred text,
have given too great scope to the enemies of the faith for
the charge of inconsistency and nonsense. Corruptions
have been introduced into the church, in all ages and in an
endless variety of shape ; but there has been this one peculiar
characteristic, that however diversified the form, however
gorgeous the drapery, or great the eclat which has attended
their introduction, they have had a striking peculiarity in
their deformity, which has never been successfully concealed.
Strange to say, many of these forms of error have made the
Holy Scriptures the ground of their appeal. Some, not
even satisfied with the canon of the sacred books, have
added, in opposition to all testimony and veracity, their own
terrestrial production, and elevating it to the altitude of the
heavenly oracles, yea, even within its beams of light, have
arrogantly and presumptuously claimed for it the same cre-
dence as is cheerfully accorded to the former. They then
boisterously denounce all who give not the same heed to
their fondling ; notwithstanding the dark and deep earthly
lineaments too visible on its features. Too many of these
sects have tortured the word of God, so as to make it speak
any and every language, however discordant or jarring.
" Every party, one would think, fancies itself possessed of
the only key to the heavenly treasure contained in the
Bible. Certain it is, that every party finds things there
which none but themselves can discover. The true partisan,
of whatever party he be. neglecting the plain declarations of
Scripture (which are far the most numerous) as of no
moment, recurs, chiefly, for the support of Us system, to

68 MORMON MATERIALISM.

those passages wherein there is some difficulty. Again,
when it suits his purpose, renouncing the use of common
sense, what the ordinary idioms of language and rules of
interpretation require to be understood figuratively, he
explains literally ; what, on the contrary, the scope of the
context requires to be understood as literal, he explains
as figurative. The Scriptures are neither ambiguous nor
obscure; but men's judgments are pre-engaged ere they
examine them."*

3. There are four things expressed in the tract, to which
we have already alluded, on which it is desirable to offer a
few remarks, showing that they are unscriptural and anti-
scriptural. The tract is widely circulated by the Latter Day
Saints as infallibly true. The author says, " God has a
body, parts, and passions ; can go from place to place, — can
eat, drink, and talk as well as man. Man resembles him in
the features and form of his body, and he does not differ
materially in size."f These two sentences have reference
to the form of existence of the Godhead, and, with the
expression, " The Father is a material being," J are in
opposition to the spirituality of the Divinity.

" The substance of his (the Father's) person occupies
space the same as other matter. The elementary materials
of his body are not susceptible of occupying at the same
time the space with other matter. The substance of his
person, like other matter, cannot be in two places at the
same instant. It also requires time for him to transport
himself from place to place. "§ This is asserted as "equally
applicable to the person of the Son." Here is a denial of
the infinity of God the Father and God the Son.

" The human race are l his offspring,' made in his (God's)

* Dr. Q-. Campbell's « Spirit of the Gospel."
f " The Kingdom of G-od," part L p. 4.
\ Ibid, part i. p. 4.
S Ibid, part i. p. 4.

DENIES MORAL IMAGE. 69

likeness and image, not after his moral image, but after the
image of his person. There is no such thing as moral image.
Such an image cannot exist. Morality is a property of some
being or substance. A property without a being or sub-
stance to which it appertains is inconceivable. A property
can never have figure, shape, or image of any kind. Hence,
a moral image never had an existence except in the brains
of modern idolaters."* This is in opposition to the moral
perfections of the Godhead.

" The Holy Spirit being one part of the Godhead, is also
a material substance, of the same nature and properties in
many respects as the Spirits of the Father and Son. It
exists in vast immeasurable quantities in connexion with all
material worlds. This is called God in the Scriptures, as
well as the Father and the Son. God the Father and God
the Son cannot be everywhere present ; indeed, they cannot
be even in two places at the same instant ; but God the
Holy Spirit is omnipresent — it extends through all space,
intermingling with all other matter, yet no one atom of the
Holy Spirit can be in two places at the same instant, which
in all cases is an absolute impossibility. It must exist in
inexhaustible quantities, which is the only possible way for
any substance to be omnipresent. All the innumerable
phenomena of universal nature are produced by the actual
presence of this intelligent, all-wise, and all-powerful
material substance called the Holy Spirit. It is the most
active matter in the universe ; producing all its operations
according to fixed and definite laws enacted by itself ] in
conjunction with the Father and the Son." t From this
extract the inference is drawn that the author's system
consists of three Gods, or Tritheism, denying the unity of
the Godhead ; or that these three material substances make
one God, each being only a part in the Deity. On each of

* " The Kingdom of God," part i. p. 4.
f Ibid, part i. p. 5.

70 MOBMON MATERIALISM.

these points it is desirable to ascertain the sense of Scrip-
ture, and to test the truth or falsehood of this novel scheme.

4. The Spiritual Existence of G-od is a fact distinctly and
fully revealed in the sacred oracles.

It is true that material elements are at times ascribed to
Him ; but who, unless he be a Mormon, would therefore con-
clude, in opposition to the express declarations of His spiri-
tual nature, that he has a fleshy body, only because in a few
obscure and figurative passages He is arrayed in the mortal
attributes of man ? "Who would conceive such humiliating
views of the incomprehensible Supreme, now that " life and
immortality are brought to light," except he were given over
judicially " to believe a lie," and thus his eyes were blinded ?
(2 Thess. ii. 8, 12.) This theory, however, is not of yester-
day. It is as old at least as the days of Homer. He speaks
in his " Odyssey" (xvii. 485-6) of the gods visiting the
earth in human form. He did not require a revelation to
attain to such a high mystery; but these philosophical
theologians of our day can do nothing and know nothing
without a revelation. Surely, Shakespeare was speaking
prophetically of the Mormons, not of the poets, when he
penned the lines : —
" The poet's eye, in a fine frenzy rolling," etc. — Midsummer Night's Dream.

It should have been thus : —

" The Mormon's eye, in a fine frenzy rolling,

Doth glance from heaven to earth, from earth to heaven,

And as imagination bodies forth

The forms of things unknown, the Mormon's pen

Turns them to shapes, and gives to airy nothing

A local habitation and a name."

As already observed, the sacred text is made to speak any
language and every language. "Words and sentences are
taken either literally or figuratively, as it most pleases the
upholder of a system, without regard to the canon of
interpretation.

PROVED TO BE TTNSCBIPTUBAL. 71

In the case of the angels' visit to Abraham and their
partaking of food, who would conclude they must have
fleshy bodies like the Mormons ; and that one of them, to
whom a divine title is given, possessed the same attributes
as man ? The occurrence is one altogether supernatural,
and done in mercy to man's weakness and the infant state
of the then knowledge of God. It might be assumed with
equal propriety that the Divine Being is " a rock,'* " a
fortress," " a tower," " a shield," "a buckler," because he
is so styled in the Bible. Let a few brief passages of Scrip-
ture be quoted on this point, and then let the reader judge;
only desiring him to remember that one passage of Scrip-
ture, if obscure, should not be interpreted by another more
obscure, but by one less obscure. For instance, it is said,
" God is a Spirit ;" and again it is said, " a spirit hath not
flesh and bones." These are express declarations illustra-
tive of each other, and it is thence concluded with the utmost
propriety that the Spirit of God, or God, is of an entirely
different nature from that mortal frame which man possesses,
and also, that the spirit which inhabits the mortal taber-
nacle resembles the Divine Being, and thus the expression is
comprehended, that "man was made in the image of God."
Now, if such an obscure passage as that to which reference
has been made, be collated with these, ought a reasonable
person to conclude that " God is a material being ? " To draw
such a conclusion, such a testimony as the following would not
be sufficient : that " God is flesh." That would only balance
the testimony ; and as both could not be believed, seeing
they directly contradict each other, then neither must be
believed, which would be that God is nothing — that it is
immaterial which is believed, and " immateriality" according
to our author, is " nothing" Or, if the declaration of the
author of the tract be taken as inspired, that " the Father
is a material being," there is still the same dilemma. You
cannot tell which to believe; both cannot be true, and

72 MOEMON MATERIALISM.

therefore you conclude God is nothing. But when you
take such obscure passages as the following, of the Lord
eating with Abraham (Gen. xviii. 8), and of his showing
himself in his glory to Moses (Exod. xxxiii. 23), and set
them in comparison with " God is a spirit," and " a spirit
hath not flesh and bones," you conclude, and justly too,
that these bodily forms were assumed in mercy to man. For
had God appeared in all his glory, we should have been
ready to say with Job, " Withdraw thy hand far from me,
and let not thy dread make me afraid," (Job. xiii. 21.)
In the same case of Job, the more important because he
-ived about the time of Abraham, and was a man highly
favoured of God : God had " made an hedge about him,"
so that Satan could not touch him. Was it an hedge of
bricks or stones? Satan saith to the Lord, " Put forth thine
hand now, and touch his bone and his flesh, and he will
curse thee to thy face. And the Lord said unto Satan,
Behold, he is in thine hand," (Job ii. 5, 6.) Job says, he
receives " it" from the hand of God whether " good" or
" evil," (ii. 10.) Again he says, " The arrows of the
Almighty are within me," (vi. 4.) Had then the
Almighty really shot material arrows at Job, and were they
left undrawn ? Again, " Am I a sea, or a whale, that thou
settest a watch over me ? Thou scarest me with dreams,
and terrifiest me through visions : What is man, that thou
shouldest magnify him ? and that thou shouldest set thine
heart upon him ? And that thou shouldest visit him every
morning, and try him every moment ? How long wilt thou
not depart from me; thou shalt seek me in the morning,
and I shall not be," (vii. 12—21.) It is evident that
these visions were not of God, for he desired to see him.
He says, " Oh, that I knew where I might find him," etc.
(xxiii. 3, 10.) And when he had no direct vision, but in
God's providence towards him, he says, " I have heard of thee
by the hearing of the ear, but now mine eye seeth thee"

CONTEADICTS ITSELF AND SCRIPTTTBE. 73

(xlii. 5.) There is evident proof here that these things
are not to be taken literally. If so, then when Job says,
" "Withdraw thy hand from me," he mistakes the hand of
Satan for that of God ; for he was in Satan's hand. " The
Lord said unto Satan, Behold, he is in thine hand,"
(ii. 6.)

Now, when you read, " I have made the earth by my out-
stretched arm," (Jer xxvii. 5 ;) or, " The arm of the Lord
is revealed," (Isa. liii. 1,) " The Lord hath made bare
his holy arm," (Isa. ii. 10,) you understand that (rod's
power is manifested in the first instance by the creation of
the earth, and in the other instances, that the hidden power,
which was kept secret for ages, was revealed in Christ as
the Saviour, when by his teaching and miracles he proved
his Divine mission. If this Mormon scheme be correct,
then God should have been often seen by the Jews, and
there need not to have been so much prominence given to
these instances, as he might have been seen daily. God
promised that he would "walk" among them. "I will
walk among you, and will be your God," (Lev. xxvi. 12.)
It is true, then, that God can walk, or, as Orson Pratt says,
" go from place to place." But do the Jewish historians
refer to such a thing? The expression implies Divine
watchfulness and protection ; and you would say with Job,
" God is not a man, as I am," (ix. 32.)

This scheme contradicts itself ; for if Christ were possessed
of a body of flesh and blood, how could he become incar-
nate ? The Mormons believe in the incarnation, but this
contradicts it. Their doctrine implies that he had a lody
before he was incarnate, or he had a body before he had a
body, or he had a body and had not a body at the same time.

It contradicts the Scriptures. Christ Jesus " being in
the form of God, took upon him inform of a servant, and
was made in the likeness of men: and being found in fashion
as a man," etc., (Phil. ii. 5 — 8.)

74 MOEMOff MATEBIALISM.

It is opposed to the pre-existence of Christ. If a body-
be necessary to his existence, then he had none, and did not
exist until born of the Virgin, (Luke i. 35.) But " he
was in the beginning with God." " The Word was made
flesh," (John i. 2—14.) " He took upon him the form of
a servant ; he was made in the likeness of men." If a body
be necessary to his existence, then he existed before he
existed. He existed before he had a body ; but as nothing
can exist without, according to this scheme, and seeing
Christ did exist before he had a body, then he existed and
did not exist at the same time. But which body are we to
believe is really the true body that is to be called the Son of
G-od ? Is it the body he possessed when as " the angel of
the covenant" he appeared unto Abraham? Or, the body
" which was made of the seed of David, according to the
flesh ?" Or, that body the church, of which it is said, " the
church which is his body?" (Ephes. i. 22, 23.) Now
which body is really the body of the Christ ? He cannot
have three bodies. Let the Mormon inform you, if he can !

St. Paul, in 1st Corinthians xv. 44, distinguishes between
"a natural body" and "a spiritual body." He says,
" There is a natural body, (o-w/ia ^VXIKOV,) and there is a spi-
ritual body," (o-otpa nvfvpaTiKov.) Existences of not only
dissimilar, but opposite qualities. In 1st Corinthians, llth
chap., St. Paul discusses the subject of the Lord's Supper,
and at the 29th verse, he speaks of those who brought
condemnation on themselves because they did not discern
the Lord's body. How could they discern it ? That body
was in a place that is within the veil, even heaven. Now,
according to this theory, it could not be in two places at
the same time ; in heaven, and present with them on earth.
If we suppose so, then we go into all the absurdities of
transubstantiation, and must either suppose our Lord to
possess a multiplicity of bodies, which is a contradiction, or
conclude that the apostle speaks of another body, which

ASCRIBES A FLESHY BODY TO GOD. 75

true believers discerned when they partook of the Lord's
supper. That body is the glorified body of Christ, and not
a wafer, but the body in which he once suffered, and now
wears on his triumphant throne, discerned by faith. The
same line of argument rescues from the sacrilegious hands
of the Mormons the Scripture, " Except ye eat the flesh of
the Son of man, and drink his blood, ye have no life in you.
Whoso eateth my flesh, and drinketh my blood, hath eternal
life, and I will raise him up at the last day. For my flesh
is meat indeed, and my blood is drink indeed,"* (John vi.
53—56.) Again, St. Paul says, "In him dwelleth all the
fulness of the Godhead bodily," (Col. ii. 9.) Mr. Orson
Spencer's comment on this text is a curiosity in itself.
(Letter 8th.) He says, " The Godhead had a body," and
" his body is so nearly and exactly like unto the body of
Christ, that there is no difference — the body and person of
Jesus Christ and the Father are alike. If one has a fleshy
material body, the other has the same. If one resembles in
stature the seed of the woman, the other also wears the
same resemblance." He then speaks of the Father "wear-
ing a body of flesh and bones." It might be inquired if
Mr. Spencer, who writes A.B. after his name, did not lose
his rationality, when he lost his position of a minister of the
Gospel. That man an A.B. indeed ! to pen such glaring
absurdities ! Certainly, he has not reached the A. B.C. of
reason, the first three letters of logic! Did the human
lody of our Saviour contain the body of the Father, and " the
innumerable particles" of the Holy Spirit ? If the theory
be as true as the apostle's statement, then it will follow
that three bodies or material substances could occupy the
same place at the same time, which is absurd, or, according
to our author, " impossible." " It pleased the Father that
in him should all fulness dwell," (Col. i. 19 ;) and why ?

* The Mormons must be Anthropophagi, according to their literal
translation.

76

MORMON MATERIALISM.

Because those things which were only typified or adum-
brated by the ceremonial law, were actually fulfilled in
Him " who was made flesh," who was the substance, not
the shadow, who was "the very image," the image itself,
(avrrjv TTJV etKova,) which they pointed out, (Heb. x. 1, 14.)
Or, all the fulness of the Godhead dwelt in him bodily,
substantially, visibly. The Godhead dwelt in the body of
Christ as the soul in the human body. " God was mani-
fest in the flesh," (1 Tim. iii. 16.) Thus also Christ
was, according to the Athanasian Creed, " God, of the
substance of the Father, begotten before the worlds, and
man of the substance of his mother, born into the world ;
who although he be God and man yet he is not two, but
one Christ."

If the spirit be a material substance, it cannot occupy
the same space with other matter. How then ean the
Mormon explain the case of Mary Magdalene ? She pos-
sessed seven spirits. These were seven material substances
in the same place ? Our Lord cast out a legion of evil
spirits in one case. Were they all material substances ?
If so, they "condensed" themselves, as Spencer uses the
term, into a very small space. No doubt the reader ques-
tions the possibility of any sane person first embracing and
then calmly propagating such errors. Surely their mental
vision must be obscured and their eyes blinded.

The Holy Spirit is said " to extend through all space,"
and in this respect to differ from the person of the Father
and the Son. Certainly, according to the Mormon material
scheme, they have no authority for this in Scripture. It is
said, " The Holy Ghost descended in a bodily shape like a
dove" upon the Saviour, and like "as cloven tongues of
fire" on the apostles. How can a dove "extend through
all space, and intermingle with all other matter?" It is
a clear impossibility, and consequently their scheme is
inconsistent.

ANTI-SCKIPTUBAL. 77

These considerations might be greatly extended, but it is
unnecessary to advance any more Scriptures to show that
the material doctrines of the Mormons, respecting the
person of the Father, the Son, and the Holy Spirit, are
unscriptural, and the only authority they possess is the
heated imagination of these misguided " Saints"

(2.) This Mormon-Materialism is anti-scriptural.

1. The Scripture declaration on the subject now reviewed
is neither equivocal nor meagre. It is written like a sun-
beam throughout the whole Bible. It is the express testi-
mony of the Scriptures that " God is a Spirit : and they that
worship him must worship him in spirit and in truth," (John
iv. 24.) That this is to be understood, as not meaning a
possession of mortal attributes, or a substance of flesh and
bones, is evident from the testimony of the same infallible
witness, one sufficiently well acquainted with all existence,
as it really exists— one, not likely either to fall into error,
or knowing it to be an error, to expound it to men, as a
substance differing from material existence, if it did not so
differ. He says, "a spirit hath not flesh and bones,"
(Luke xxiv. 39.)

It is because " God is a spirit," that " He maketh
his angels ministering spirits," (Heb. i. 14.) It is because
He is a Spirit, that he is the " God of the spirits of all flesh,"
(Numb, xxvii. 16.) It is because He is a Spirit, that he
differs from the Egyptians and their gods. "Now, the
Egyptians are men and not God, and their horses flesh and
not spirit," (Isa. xxxi. 3.) It is because He is a Spirit,
that the heathen are condemned, who " change the glory of
the uncorruptible God into an image made like to corruptible
man," (Rom. i. 23.) And it is because " God is a Spirit,"
that the same condemnation will fall on all those who hold
similar opinions ; and bring down Him of whom it is said,
" Touching the Almighty we cannot find him out," (Job
xxxvii. 23,) to the standard of mere men, and speak in the

78 MORMON MATERIALISM.

ignorance of their minds of his "size" and "form;" and
that, "when he has been seen among men, he has been
pronounced, even by the wicked, as one of our own
species."* In opposition to the express testimony of the
inspired apostle, that He is " the King eternal, immortal,
invisible" (1 Tim. i. 17;) "The blessed and only potentate,
the King of kings, and Lord of lords, who only hath immor-
tality, dwelling in light which no man can approach unto,
(4>fo>s OIKIDV enrpoeriToj',) whom no man hath seen or can see"
(1 Tim. vi. 15, 16.) And, speaking of God as a substance
of matter to be seen by man, and as actually being seen
by man, when the Scriptures aver that " no man hath seen
God at any time," (John i. 18.)

2. The Psalmist was no materialist when he said, " Into
thine hand I commit my spirit," (Psalm xxxi. 5.) St. Paul
was no materialist when he said, " "We know that if our
earthly house of this tabernacle were dissolved, we have a
building of God, a house not made with hands, eternal in
the heavens," etc., (2 Cor. v. 1 — 8.) The proto-martyr
Stephen was no materialist when he prayed, " Lord Jesus,
receive my spirit," (Acts vii. 60.) If Stephen had been a
materialist, he would not have commended his spirit to
Christ ; if he believed that the spirit and body were one,
or the spirit were material, he would have acted differently.
Stephen could have fallen into no error on this subject ; he
was inspired. Unless God were omnipotent, he could not
receive the spirit ; unless God were omnipresent, how could
he receive the spirit on the spot, or distinguish Stephen's
spirit from any other, which might then have escaped from
another body ?

3. These pretenders speak very largely of their authority
and power in bestowing, not only the gifts of the Holy
Spirit, but the Holy Spirit himself. It is said " himself" in

* " The Kingdom of God," part i. p. 4.

79

opposition to the term "it;" for which there is the autho-
rity of John xv. 26, " When the Comforter is come — the
Spirit of truth — he (eiceivos) shall testify of me." These
teachers claim to themselves the power of " administering
the Spirit" grounding their pretensions on Paul and
Timothy being "able ministers of the Spirit." If the
Spirit be a material substance, it should have been able
administers of the Spirit. Query ? If the Spirit be a
gaseous fluid, then these Mormons are so many electrical
machines, and must be conscious of the passage of the
fluid. Such are the revolting absurdities of this scheme,
that it is with difficulty a pious mind, having any proper
conception of G-od, can stoop to pursue them through
their murky and malarious labyrinth. It is dangerous
to come into anything like proximity to them. If, like
the Squash, they emitted their pestiferous odours on your
approach, there would be little danger ; but being infidels
and materialists at heart, they have yet the impiety and
daring hardihood to assume the name of " Saints." It
is hoped the reader has already seen sufficient of their
character and capacity, to avoid contact with such inflated
materialists.

4. The next consideration is their denial of the infinity,
perfection, and omnipresence of the Grodhead. The reader
is referred to page 68 for the quotation from the tract.

In opposition to this statement it is only necessary to
adduce the express declarations of the Most High. " The
eyes of the Lord are in every place, beholding the evil and
the good," (Prov. xv. 3.) " Neither is there any creature
that is not manifest in His sight, but all things are naked
and open unto the eyes of him with whom we have to do,"
(Heb. iv. 13.) " Thou compassest my path and my lying
down, and art acquainted with all my ways : whither shall
I go from thy Spirit ? or whither shall I flee from thy pre-
sence ? If I ascend up into heaven, thou art there : if I

80 MOBMON MATERIALISM.

make my bed in hell, behold, thou art there. If I take the
wings of the morning, and dwell in the uttermost parts of
the sea ; even there shall thy hand lead me, and thy right
hand shall hold me," (Psalm cxxxix. 1—12.) " Am I a God
at hand, saith the Lord, and not a God afar off ? Can any
hide himself in secret places that I shall not see him ? Do
not I fill heaven and earth ? saith the Lord. The heaven
and the heaven of heavens cannot contain thee. Great is
the Lord, his understanding is infinite," (Jer. xxiii. 23,
24.)

If G-od be not everywhere present, he cannot be the most
perfect being. If God be not everywhere present, he cannot
be infinite. If limits circumscribe his presence, then we can
conceive that additions may be made to his person, and he is
then mutable. It may be here remarked, that one error with
respect to the perfections of the Deity, effects not merely
any individual attribute, but extends itself to all the per-
fections of the Godhead. " Thus saith the Lord, Behold,
heaven is my throne, and the earth is my footstool,"
(Isa. Ixvi. 1.) " In Him we live, and move, and have our
being," (Acts xvii. 28.) " He filleth all things," (Ephes.
iv. 10.)

" The essential presence is without any division of him-
self. I fill heaven and earth — not part in heaven and part in
earth (as the Mormons make the Holy Spirit to exist) —
I fill one as well as the other. One part of his essence
is not in one place, and another part of his essence in
another place : he would then be changeable ; for that
part of his essence which was now in this place he might
alter to another, and place that part of his essence which
was in another place to this ; but he is undivided every-
where. It is impossible that one part of his essence can be
separated from another ; for he is not a body, to have one
part separable from another. The light of the sun cannot
be cut into parts; it cannot be shut into any place and

MOBMON GOD LIKE UNTO BAAL. 81

kept there ; it is entire in every place ; shall not God, who
gives the light that power, be much more present himself ?
Whatsoever hath parts is finite, but God is infinite ; there-
fore hath no parts of his essence. Besides, if there were
such a division of his being, he would not be the most
simple and uncompounded Being, but would be made up of
various parts; he would not be a spirit, for parts are
evidences of composition, and it could not be said that God
is here or there ; but only a part of God is here and a part
of God is there. But he fills heaven and earth ; he is as
much a God in the earth beneath, as in heaven above.
1 The Lord he is God in heaven above, and upon the earth
beneath : there is none else,' (Deut. iv. 39.) Entirely in
all places, not by scraps and fragments of his essence."*
" Thou art everywhere present, O Almighty God ! Yes,
thou art here, thou art afar off, thou finest the universe.
Here grows a flower, there shines a sun ; thou art there,
thou art here. Thou art in the breeze and in the tempest ;
in the light and in the darkness ; in an atom, and in a
world. Thou art here in this flowery valley, thou lendest
thine ear to my feeble accents, and thou hearest from the
foot of thy throne the sublime songs which accompany the
harps of the seraphim." t

How applicable are the words of the prophet to such a
god as that depicted by this apostle of the Mormons!
Baal was a god possessing perfections like those of the god
of the Mormons. He was a god, having a " body, parts,
and passions ;" and one who could " eat, drink, and talk ;"
that is, he is supposed to possess those attributes. Like
the Mormon god, he had departed to another place ; for the
prophets of Baal cried aloud to him, and he could not hear
them. Elijah said, " Cry aloud : for he is a god ; either he is

* Charnock on the "Omnipresence of God."
f Sturm's Keflections.

82 MORMON MATERIALISM.

talking, or he is pursuing, or he is in a journey, or per-
adventure he sleepeth, and must be awaked. And they
cried aloud," (1 Kings xviii. 27.) They were in earnest,
but they received no answer. " The imaginary modern
G-od "* was not so popular then as now. He had only one
prophet, but that one prophet received an answer by fire,
from that God, whom " the heaven of heavens cannot con-
tain," (1 Kings viii. 27.)

" My prostrate soul adores the present G-od :
Praise I a distant Deity ?" YOUNG, NigU 4ta.

5. Mr. Orson Pratt says, " There is no such thing as
moral image," etc. (See the entire quotation at pages 68,
69). This denies in some respects the moral perfections of
the Godhead. The writer will be brief with this part of his
task ; merely producing a few Scriptures to the contrary.

" And God said, Let us make man in our image, after
our likeness : So God created man in his own image,
in the image of God created he him," (Gen. i. 26, 27.)
That this was not a bodily likeness is evident, from the com-
mand given : " Of the tree of knowledge of good and evil,
thou shalt not eat of it : for in the day that thou eatest
thereof thou shalt surely die," (Gen. ii. 17.) Adam did
eat of the tree, but he did not die, naturally, the same day ;
what then is the evident consequence ? But that he died
morally, or lost the moral image of God ? This conclusion
is strengthened by the words of the apostle Paul, a much
greater authority than the apostle Pratt ! St. Paul, in
writing to the Colossians, says, " Te have put on the new
man, which is renewed in knowledge, after the image of God
that created him," (Col. iii. 10.) And again, to the
Ephesians, " Te have put on the new man, which after God
is created in righteousness and true holiness," (Ephes. iv.
24.) To the Corinthians he says, " As we have borne the

* Orson Pratt.

DENIES MOEAL IMAGE. 83

image of the earthy, we shall also bear the image of the
heavenly," (1 Cor. xv. 49.) The whole context of the latter
Scripture, from the 44th to the 50th verse, is an evident
proof that there is such a thing as a moral image.

Mr. Pratt says, " Morality is a property of some being or
substance. A property without a being or substance to
which it appertains, is inconceivable. A property can never
have figure, shape, or image of any kind." This is very
consistent with his materialism, which makes joy, grief,
pain, and pleasure, to be material substances ; but not con-
sistent with the fact, as stated by St. Paul, " God, who
commanded the light to shine out of darkness, hath shined
in our hearts, to give the light of the knowledge of the
glory of God in the face of Jesus Christ," (2 Cor. iv. 6.)
Here is " the glory of God," or a property essentially
belonging to God ; the knowledge of the glory, and " the
light of the knowledge of the glory ;" and all this, "in the
face of Jesus Christ." Another Scripture will be sufficient
on this point. " We all, with open face beholding as in a
glass the glory of the Lord, are changed into the same image
from glory to glory, even as by the Spirit of the Lord,"
(2 Cor. iii. 18.) " A moral image never had an existence
except in the brains of modern idolators," says the author
of the tract. St. Paul then was an idolator. It has
existed in the brains of modern idolators ? As a small
piece of matter ? "Well, no matter where it existed, as it
did exist. But what exists in the brain of Mr. Orson Pratt ?
It would be well for that gentleman occasionally to be re-
minded of the well-known lines of Burns, —

" O wad some power the giftie gie us,
To see oursels as others see us ;
It wad frae monie a blunder free us,
And foolish notion."

The last quotation (see page 69) is now to be considered.
That shows the author's doctrines tend to Tritheism : or

G 2

84 MOEMON MATERIALISM.

that he denies the personality of each person in the Trinity,
making each to be only a part in the Godhead.

The doctrine of the Trinity in Unity, is one of the utmost
importance. It is the basis of religion. That theory, then,
which denies or obscures this doctrine, is unworthy of recep-
tion. But here is a man, pretending to Divine inspiration,
who informs us that " the Father differs in some respects
from general matter, and the elementary materials of his
body are not suspectible of occupying at the same time the
same identical space with other matter." What does the
author mean by " the elementary materials of his body?"
Is his body a compounded substance, capable of being re-
duced to original and simple elements ? He says the same
"reasonings" "Was ever a word more perverted ? " Rea-
sonings," indeed ! such as would not do honour to the head
of a school-boy ! After all, they are " reasonings" not
divine revelations. These "reasonings" or statements, "are
equally applicable to the person of the Son." So they are
two distinct substances. They being matter cannot occupy
the same identical space at the same time. " The Holy
Spirit is also a material substance of the same nature and
properties, in many respects, as the spirits of the Father and
the Son." Here is a third material substance, and if each of
these material substances be God, it follows there are three
Gods, not one God ; and the Godhead of the Father, of the
Son, and of the Holy Ghost, is not, as the creed of
Athanasius says, " all one" Our author falls into a very
ancient error in this statement. It is that of the Manichees,
who believed Christ to be of similar substances, but not of
the same substance (omoousios) with the Father.* But the
author says, "The Holy Spirit being one part of the God-
head;" observe, "one part;" then the Father and the Son
are the other parts, and these three parts make one God.
Neither is perfect God, but only a part of a God. The
* See Pearson " On the Creed," Art. ii.

ATOMS OF THE HOLY SPIBIT. 85

Father and the Son are not omnipresent, but " the innu-
merable atoms" of the Holy Spirit are omnipresent. The
Holy Spirit then must be the chief or greatest part, and
should have the priority. One thing is known, that if there
be any superiority or inferiority in the Godhead, it cannot
be the Holy Spirit which is superior. Tor St. Paul says,
the Son is the "Great God." "Looking for the glorious
appearing of the Great God and our Saviour Jesus Christ,"
(Titus ii. 13.)

Orson Pratt says, " Each atom of the Holy Spirit is
intelligent, and, like all other matter, has solidity, form, and
size, and occupies space."

" Each atom intelligent?" Then each possesses an indi-
viduality or personality, and therefore has a separate
identity and consciousness. It follows that each atom is
God, and consequently there must be as many gods as there
are atoms. We shall then have an infinite variety of gods,
or, according to this wonderful discoverer, " vast immeasur-
able quantities" of gods, "in connexion with all material
worlds." Yet he says, "If several of the atoms of the
Spirit should unite themselves together into the form of a
person, then this person of the Holy Spirit would be
subject to the same necessity as the other two persons of
the Godhead, that is, it could not be everywhere present."
Mr. Pratt seems to have but little respect for his god, when
he talks of an 'omnipresent existence losing that perfec-
tion, and that because " several " — he does not say how
many ! it may be ten or ten thousand — of these atoms
become rebellious and unite into "the form of a person."
But is not each in a form now, having " solidity, form, and
size?" These rebellious atoms, however, limit themselves
to a place, become the person of the Holy Spirit, and " the
vast quantities" of atoms which are cut off" are left — where?
Eeason cannot inform you ! Pratt, Spencer, and Company,
are the repository of that secret.

00 MOBHON MATEEIALISM.

7. The inconsistencies and contradictions of the author's
theory might be shown from their own books ; viz., the Book
of Mormon, and the " Book of Doctrine and Covenants,"
which are peculiarly their own property ; but it will suffice
merely to show how applicable the argument of Mr. Giles,
of Leeds, against the Socialists is against Mormonism. He
says, " From their profane railing against the personality of
the ever-blessed God, no less than the general strain of
their writings, it is easy to see that the advocates of the
' Rational System' are materialists, in the most extensive
sense of the term. Yet ashamed of their atheism, or terri-
fied at their own shadow, they shrink from the sight of it
in words, and, instead of boldly avowing their belief that
the God who made them is matter, skulk into ambiguities,
affirming only that He ' may be such, for anything known
to the contrary.' " Observe, the Socialist is too timid to
avow that God is material, but the Mormon, the " Latter
Day Saint" is not so cowardly. The Mormon Saint scruples
not to tell you that he is certain by revelation that God is
material. There is no ambiguity with him ! The Socialist
is somewhat modest in his statements ; but he speaks autho-
ritatively! Mr. Giles continues, " Vain the hope of shelter
in such an asylum. The immateriality of the Deity, like
every other simple proposition, is either true or false ; and
since the Socialist will not venture to assert the latter, we
shall undertake, from his own acknowledgments, to prove
the former, and thus show that his handing over the
question to uncertainty must have arisen either from inca-
pacity to see or unwillingness to avow the result of his own
admission." *

Poor, timid, cautious Socialist! You were too much
alarmed at your spectral illusions ! You should have sought
the apostle of the Latter Day Saints, Orson Pratt, and by

* Vide " Lectures against Socialism," by J. E. Giles.

MOBMONISH AND SOCIALISM. 87

his miraculous gifts he would have inspired you with suffi-
cient courage to declare your real belief in Grod's material
existence ! But there, it could not be 1 Your " rational
system" was the result of mere induction, but here is one
of revelation ! Your Eobert Owen possessed not the claims
of Joseph Smith! He laboured with his mind — Joseph
Smith had it made ready to hand ! Eobert Owen could not
produce by reason what Orson Pratt knows by revelation.
Ah ! poor, poor Socialist ! You could only arrive at doubt :
but the Mormon arrives at certainty ! He is your superior !
At his shrine you must burn your incense !

SECTION IV.

MOBMONISM USELESS TO MAN AND DEBOGATOBY TO GOD.

(1.) Monnonism debasing to the human mind. (2.) Brings God down
to fallen man. (3.) Besponsibility of opposing the system,

1. AFTEB, all the pretensions of the Mormons and the
discoveries they have made of the Divine nature, their
utility to man may be questioned. It is always well to unite
the useful with the agreeable ; or, as the ancients called it,
"utile dulci;" but it is a query if there be anything either
useful or pleasant in their system. Certainly their doctrine
will not tend to elevate man, either to a higher degree of
intellectual or moral beauty. It will stultify the intellect
and debase the moral powers. That individual who believes
in the materiality of G-od, values little either the praise or
blame of his compeers, and who, void of all shame, excuses
himself of all his inconsistencies on the ground of necessity.
That individual who brings the Divine and incomprehensible
Jehovah down to the standard of human nature, has no fixed

88 MOEMON MATEEIALISM.

rules of morals, and no desire to possess them. He has no
restraint, and wishes to have none on his actions. The
experience of the world and the testimony of all history
establish this principle, that, as are the gods, so are the
people. It is not said that hideous effects have followed
the doctrines of the Mormons.* It is not said that any
demoralising effects have positively and actually transpired.
But this is said, that the doctrines which are here examined
lead legitimately to this conclusion, that such doctrines
cannot produce lovely effects any more than an evil tree can
bring forth good fruit. The doctrine withdraws all salutary
restraint of the Divine presence, and leaves its mistaken
votary to hope that as God is not omnipresent, he may not
be omniscient, and that he may escape more easily from
condemnation. Cicero objects to an ethical system, that it
savoured of nothing grand or generous, (nihil magnificum,
nihil generosum sapit) ; so Dugald Stewart says, when he
studied the material systems of Hartley, Priestley, and
Darwin ; " I feel as if I were examining the sorry mechanism
that gives motion to a puppet." When man discovers that
G-od is only a material being, he rapidly accumulates the
presumption to compass him with infirmities like himself.
True religion elevates man, false religions humble God. The
hallowing effects of the Christian verity is to elevate above
the corruptions which are in the world through lust, and
to make its subject " a partaker of the Divine nature."
But that which is of the earth is earthy.

2. This system is derogatory to Grod, because it brings him
down to the level with man. " It is extremely difficult
to form any idea of Grod at all worthy of his majesty and
greatness." t But not so, if this theory be true; few things

* This part was first published in 1849; since then the most
demoralizing doctrines have been publicly vindicated, and the worst
results have followed.

f Sturm's Reflections.

DEBASING^ AND DEMOEALIZING. 89

are more easy. " To whom will ye liken me, saith the
Lord?" The Mormon saint answers, "To a being like
myself, and possessing the same properties as myself, and
about the same size''' And is this all he can teach us ?
Then the pious man prefers his error, for he will be more
happy in it. After all the pretensions of the church for
such a lengthened period — after all the controversies,

" This ocean into tempest tost,"
is it only,

" To waft a feather, and to drown a fly?"

Is " the King eternal, immortal, invisible, the blessed and
only Potentate, who only hath immortality, and dwelling in
unapproachable light," such a pigmy as a Mormon ? Then let
man continue in his rambling ideality ! Let him picture to
himself one whom the most exalted effort of his mind cannot
grasp ; if it do him no more good than inspire him with awe
and wonder, and trembling adoration ; and with angels he
hides his face in his hands, in contemplating the glories of
Grod's moral and intellectual nature, and trying all his
strength in searching for untraversed lines of splendour ; if
this be all, let him remain in error ! He will be happy ! If
it be only imagination — let him alone, he will be happy !
But if, after contemplating these things, he finds all is
tinsel, all is varnish, then he will be miserable ; for this
system, their god, cannot satisfy the longings of his soul, or
the anxious bursting throbbings of his desires — their god is
too little, too small, too insignificant! He wants a real
God, whom he can adore ; at whose feet he can fall with
rapturous emotions of veneration, and " in whose presence
there is fulness of joy, and at whose right hand there are
pleasures for evermore," (Psalm xvi. 11.)

The Mormon god not being an omnipresent and perfect
spiritual existence, is no god.

90 MOEMON MATEEIALISM.

" G-od is light,

And never but in unapproached light
Dwelt from eternity." MILTON.

But their god is like unto themselves, and " where he is
they cannot tell,!" This scheme, then, is opposed to true
philosophy and scriptural theology. These are so many
calm and deliberate reasons for rejecting this novel system ;
which, while it is so meagre and humiliating, derogatory to
Grod, and prejudicial to man, its propagators have the
effrontery

" To hold up their taper light
And cry, Behold the sun !"

That these bold pretenders may be successfully met, each
individual in society has a responsibility to discharge. Men
unaccustomed to reason, and untutored by education and
a knowledge of the Bible, are the miserable victims of this
nefarious falsehood ! It shows the necessity of more exten-
sive intellectual and moral culture ! Each should be shown
the usefulness and happiness of education! Tell them to
improve their minds — to search the Scriptures ! Uproot
all poisonous and noxious weeds, and do not let your minds
become either sterile deserts, or luxuriant with useless
flowers, which may indeed captivate the vision, but exhale
no fragrance, and are adapted to no intellectual and moral
end. The mind may be decorated in gorgeous apparel,
which dazzles for the moment, but which may soon discover
its superficial character. It will be no proof of incapacity to
receive error. But let your minds be sanctified with Scrip-
ture truth, and they will shine with a lustre, surpassing far
the boasted advantages of modern revelators. Tell them
that, with a sanctified and cultivated intellect, man is com-
petent to survey nature and contemplate the Deity ; that
he discovers the various laws which cause the variety and

POWEES OF THE HUMAN MIND. 91

change in the creation ; he acquaints himself with the
formation of the birds of the air, the beasts of the field, and
the fishes of the sea ; he looks into the constitution of the
infinite variety of insects and reptiles which people the
earth ; he admires the varied plants and shrubs ; and from
these, as well as from the minerals secreted beneath the
earth's surface, he extracts medicine, to relieve him in pain,
and to increase his happiness ; he scans the blue vault of
heaven, counts the stars, traces their paths, and computes
their distances ; he sees in all this a design, a wisdom, a
goodness, and a power, which lead him to adore that all-
perfect Being who framed them all. He is led to contem-
plate the almighty wisdom and goodness, which gave beauty
to the gem, gracefulness to the shrub, fragrance to the
flower, and a glory to them all. Through nature, he looks
up to nature's God ; and seeing such vastness in the grand
and harmonised machine, he concludes that the Author, the
Original Architect, must be Infinite, Omnipresent, and
Eternal ; and he adores that God who

"Not content

With every food of life to nourish man,
By kind illusions of the wondering sense,
Thou mak'st all nature, beauty to his eye,
Or music to his ear." AKENSIDE.

He also looks into the workings of Divine Providence. He
is astonished at its machinery, and lost in wonder and
amazement at the control which He, who sits at the head
of affairs, possesses over such minute, varied, and apparently
opposite parts of that vast machine. He admires the
harmony of the whole, and especially how "all things
work together for good to them that love God," (Eom.
viii. 28.) He concludes reasonably and justly, that " God
is good."

92 MOBMON MATERIALISM.

" His bestowing love

Knew no beginning ; was not as a change
Of mood that woke at last, and started up
After a deep and solitary sloth
Of boundless ages : no, He now is good ;
He ever was." AZENSIDE.

and then- he desires to possess the same benignant character.
Show them that the educated man is an ornament to
society, and spreads a halo around the social circle ; that he
adds a lustre, an undecaying beauty, to

" The prattling ring, the social cheer,
Affection's voice, affection's tear j" KIBKE WHITE.

that he guards the avenues, and allows no whisper deroga-
tory to God, or demoralising to man, to enter within its
precincts, or to invade

" The mild majesty of private life,
Where Peace with ever-blooming olive crowns
The gate, where Honour's lib'ral hands effuse
Unenvied treasures, and the snowy wings
Of Innocence and Love protect the scene." AKENSIDE.

Such is the character of the intelligent and pious man.
He is the palladium of society, and enjoys the confidence of
his fellow-men. The character and position of the infidel is
widely different. The soil of the infidel is barren of happi-
ness, and he has no rest for the sole of his foot. The Chris-
tian, however, is not satisfied with merely intellectual attain-
ments or mental culture. He rests not until his gaze is
fixed on Calvary, and there he sees more of God and his
awful majesty than in Creation and Providence united. He
sees Divine majesty, mingling with Divine mercy, interwoven
with Divine love. He views the attributes of God in
glorious harmony. He exults in such an exhibition of
Divine goodness, and falling prostrate before the Cross, is
"lost in wonder, love, and praise." He exclaims, "Thine,

MENTAL ANT) MOEAL CULTUBE. 93

O Lord, is the greatness, and the power, and the glory, and
the victory, and the majesty : for all that is in the heaven
and in the earth is thine ; thine is the kingdom, O Lord,
and thou art exalted as head above all. Both riches and
honour come of thee, and thou reignest over all ; and in
thine hand is power and might ; and in thine hand it is to
make great, and to give strength unto all," (1 Chron.
xxix. 11, 12.) " Blessed be the Lord God, the God of Israel,
who only doeth wondrous things. And blessed be his
glorious name for ever : and let the whole earth be filled
with his glory ; Amen, and Amen," (Psalm Ixxii. 18, 19.)

PAET III.

MORMON OFFICES AND INSTITUTIONS.

SECTION I.

MORMON OFFICES.

(1.) Church officers called by " new revelation" — Claim extraordinary
powers — Mormon priesthood, namely, Melchisedec and Aaronic —
All subordinate offices appendages to the Melchisedec priesthood —
Scripture test applied. (2.) Priests of the Bible— Peculiarity of the
Melchisedec priesthood — Melchisedec a type of Christ — Only exer-
cised by Christ — Arrogance of the Mormons.

I. — 1. THE Mormonite congregation are presided over by
various officers, of various degrees of power and adminis-
tration, called by "new revelation" to their respective
positions. They say, " new revelation is the very life and
soul of the religion of heaven, — that it is indispensably
necessary for the calling of all officers in the church, — that
without it the officers can never be instructed in the various
duties of their callings, — that where the spirit of revelation
does not exist, the church cannot be comforted and taught
in all wisdom and knowledge, — cannot be properly reproved
and chastened according to the mind of God, — cannot
obtain promise for themselves, but are dependent upon the
promises made through the ancients. Without prophets
and revelations, darkness hangs over the future." In this
way they claim inspiration and authority for their elders,

CLAIM EXTBAOBDINARY POWEBS. 95

priests, prophets, and apostles, and therefore any one
opposing them is antagonistic to God.

2. In connection with the priesthood they lay claim to
extraordinary powers. It is the priest who baptises, who
by the laying on of hands conveys the gifts of the Holy
G-host, works miracles, and speaks with divers tongues.
This priesthood is divided into Melchisedec and Aaronic,
including the Levitical. In the " Book of Doctrines and
Covenants," section iii., it is said, " There are in the church
two priesthoods, namely, the Melchisedec and the Aaronic,
including the Levitical priesthood. Why the first is called
Melchisedec is because Melchisedec was such a great high
priest. All other authorities or offices in the church are
appendages to this priesthood." Thus the Aaronic and
Levitical priesthoods, the office of an elder, bishoprics, and
all subordinate offices, are " appendages" to the Melchisedec
priesthood. If, therefore, it can be shown that this priest-
hood is an assumption unwarranted by Scripture, and pre-
sumptuously claimed by these pretenders to revelation, then
this part of their structure will be overturned.

3. The apostle John says, " These things have I written
unto you concerning them that seduce you. But the
anointing which ye have received of Him abideth in you,
and ye need not that any man teach you : but as the same
anointing teacheth you of all things, and is truth, and is no
lie, and even as it hath taught you, ye shall abide in Him,"
(1 John ii. 26, 27.) Here is a test by which to try the
pretensions of these pseudo high priests and apostles.

It is very apparent from the Epistle of "the beloved
apostle" John, that there were then certain persons who
practised deceitfully on the members of the Christian church.
They were followers of or composed that Antichrist who had
already appeared. " Little children, it is the last time :
and as ye have heard that Antichrist shall come, even now
are there many Antichrists ; whereby we know that it is the

96 MOBMON OFFICES AND INSTITUTIONS.

last time," (1 John ii. 18.) They deceived the members of
the church, and thus seduced them from the truth. The
true believer was, however, armed against the imposture by
a supernatural influence. He had received an anointing ;
not of oil, not through any mere rite or ceremony, but of
" the Holy One." " Te have an unction from the Holy
One; and ye know all things," (1 John ii. 20.) That
anointing was a Divine illumination, which gave power to
discern error and avoid it. It was truth in all its force
and beauty — in all its light and efficacy. There was
no mixture of error or falsehood. It was elevating and
ennobling. It gave confidence, and not confusion. It was
the fulfilment of the promise made by God to " the house
of Israel," and " the house of Judah," (Jer. xxxi. 32, 34.)
" For this is the covenant that I will make — after those
days, saith the Lord, I will put my laws into their mind —
they shall not teach every man his neighbour — for all shall
know me." (Heb. viii. 10, 11.) With these benefits to be
enjoyed under the Gospel dispensation, when the means of
detection and exposure are so ample, it is "passing strange"
that any one should boldly pretend to superior powers than
those possessed by the church of Christ in common.

II. — 1. The Mormons claim a priesthood after the order
of Melchisedec. In the Scriptures we read of various orders
in the priesthood. The patriarchs were priests in their
families, and offered sacrifices unto the Lord. Noah, when he
had come " forth out of the ark," offered up sacrifices when
he had built " an altar," (Gen. viii. 20.) " So Abraham did
likewise," (Gen. xxii. 13.) The Aaronic pristhood had to
offer up sacrifices, and to teach the people. This priesthood
was abolished on the coming of Christ, for by his once
offering of himself as a sacrifice for sin, there was no neces-
sity of sacrifices, according to Levitical ceremonies, which
were then abolished, (Heb. ix. 8, 15.)

True believers are said to be priests, to offer up spiritual

THE MELCHISEDEC PEIESTHOOD. 97

sacrifices, " Te also, as lively stones, are built up a spiritual
house, an holy priesthood, to offer up spiritual sacrifices,"
(1 Pet. ii. 5.)

The Melchisedec priesthood differs from all these ; it was
peculiar to him whose name it bears, and to the Son of God.

2. Christ is the High Priest after the order of Melchisedec.

Melchisedec in his priesthood was a type of Christ. He
had no genealogy, and therefore was said to be " without
father and without mother," but "made like to the Son of
God," who is "without beginning of days or end of life,"
the "Alpha and the Omega," the first and the last.

The object of the writer of the Epistle to the Hebrews
was to show the superiority of Christ over Moses and Aaron.
Christ was the Son ; Moses was the servant. Christ " was
counted worthy of more glory than Moses, inasmuch as he
who hath builded the house hath more honour than the
house," (Heb. iii. 3.) " Christ was worshipped by angels,"
(Heb. i. 6.) " He created all things," (Heb. i. 10, 12,)
" and was unchangeable." " Thy throne, O God, is for
ever and ever," (Heb. i. 8.)

But he had also a superiority over Aaron as regarded the
priesthood. Christ, " because he continueth ever, hath an
unchangeable priesthood," (Heb. vii. 24,) and that priest-
hood was " after the order of Melchisedec," and thus he
remaineth " a priest for ever." The question therefore
arises, — is that office perpetual? Certainly it is; but in
the person of Christ alone, who has entered into the holy
place, even heaven itself, " now to appear in the presence of
God for us," (Heb. ix. 24.)*

The intercession of Christ still continuing, so also must his

* " The dignity and merit, power and authority, of the Messiah, in his
exalted state, imply a continued presentation of his obedience and sacrifice,
as ever valid and efficacious^ for the pardon and acceptance, the perfected
holiness, and the eternal happiness of all who are truly penitent, believing,
and obedient."— Dr. J. Pye Smith's " Priesthood of Christ," p. 127.

H

98 MORMON OFFICES AND INSTITUTIONS.

priesthood. Another question arises, — Can that office be
delegated to any one who does not possess the Divine
titles and attributes of Christ ? He is " consecrated for
evermore" to make intercession, but not to offer any more
sacrifice. He has offered one sacrifice for sins, and his
Godhead made the sacrifice efficacious in atoning for sin
and satisfying the demands of justice. The infinitude of his
love caused him voluntarily to offer himself as a propitiation,
and the infinity of his merits spreads a rich odour over the
sacrifice, opening the door of the eternal heaven to all who
trust in him, " We are sanctified through the offering of
the body of Jesus Christ once for all;" and therefore there
remaineth no more sacrifice for sins," (Heb. x. 10 — 26.)
Unless, therefore, it can be shown that some other sacrifice
be necessary, either because the one only sacrifice is defective,
in the manner of offering, the person offering and offered,
or the results following ; or, that Jesus Christ has resigned
his priesthood and ceased to intercede in the presence of the
Father, no additional priest is required. Jesus Christ then
still occupying his priestly office, and no more sacrifice being
required, it is presumptuous in man to assume the priestly
office, and especially that peculiar priesthood which in the
person of Christ was consecrated for evermore. To beloDg
to that priesthood, they must have sacrifices to offer which
are efficacious in atoning for sin, not yet atoned, they must
possess all the essentials for such a sacrifice, Divine attri-
butes and Divine titles, and must enter heaven to make the
sacrifice complete.* Such are the arrogant assumptions of

* "Under the Jewish law, there were many high priests in succession,
and many who degraded the office by the feebleness and worthlessness
of their characters ; but the epithet ' great,' represents the Christian
High Priest as supreme in dignity and every excellence; singular, sole,
and unrivalled ; having no equal, partner, or successor in his office."—
Dr. J. Pye Smith's " Priesthood of Christ," p. 81.

" Deriving his office immediately from God — having no successor in
it." — Ibid. p. 20.

PEE SUMPTUOUS AND ARROGANT. 99

the "Latter Day Saints." They arrange themselves in
official dignity with him, to whom " every knee should bow,
and every tongue should confess that Jesus Christ is Lord, to
the glory of God the Father," (Phil. ii. 10, 11.) They caU
themselves priests when they have no sacrifice to offer, and no
altar to consecrate. They intrude themselves on the prero-
gative of the Lord Jesus Christ, and in their mock priest-
hood fulminate condemnations on all those who question
their authority, doubt their power, or reject their dogmas.
These are the " saints" of these latter days, and this
Gospel of theirs is the only effectual one, their teaching
the only doctrine of truth; their messengers the only
authorized officials in the church of Christ, and out of the
pale of that church salvation is impossible ! The apostle
Paul prophesied that " in the last days," there would be
those who would be " lovers of their own selves, covetous,
boasters, proud, blasphemous, traitors, heady, highminded."
T6Tv<f>ayiei/oi, (from TV$>O«, to raise a smoke.) So these
intruders make a great noise, and boast of many powers ;
but their noise is " sounding brass," and their power as
smoke, more pernicious than beneficial. " Now as Jannes
and Jambres withstood Moses, so do these also resist the
truth : men of corrupt minds, reprobate concerning the
faith. But they shall proceed no further: for their folly
shall be manifest unto all men," (2 Tim. iii. 1 — 9.) Mor-
monism when tested by the infallible standard is reprobate.
It is a base coin in the hands of unscrupulous men, who live
but to impose on the credulous and unwary.

H2

100 MOBMON OFFICES AND INSTITUTIONS.

SECTION II.

MOEMON OEDINANCES.

(1.) " Baptism for the remission of sins" — Held by Mormons as neces-
sary to salvation — To be administered only by Mormon priests —
J. Smith pardoned before baptism — Observations on Acts ii. 38, and
1 Peter iii. 21. (2.) Baptism for the dead — Not of modern origin —
Observations on 1 Cor. xv. 29.

I. " BAPTISM for the remission of sins" is considered by
the Mormons as " one of the ordinances of the Gospel."

1. The efficacy of baptism consists, according to Mormon
doctrine, in the administration of the ordinance by a duly
authorized person. It has been already shown that the
pretensions to which they lay claim are erroneous; that
their priesthood is an assumption, and consequently that all
works wrought through such means are futile. As, how-
ever, they lay such stress on the (to them) doctrine of bap-
tism, it may be necessary briefly to consider it. They not
only baptise the living for the benefit of the living, but they
also baptise the living for the benefit of the dead. They
teach that there is in baptism a sacramental efficacy, and
that without it sin cannot be pardoned, and the gifts of the
Holy Ghost not received. It might be asked where is the
utility of considering this question, for they themselves say
where there is no priesthood the sacraments possess no
virtue?

2. Baptism is held as necessary to salvation by the fol-
lowers of Joseph Smith. " Verily, verily, I say unto you,
they who believe not on your words, and are not baptised
by water in my name, for the remission of their sins, that
they may receive the Holy Ghost, shall be damned, and
shall not come into my Father's kingdom, where my Father
and I am."* " Many persons have flattered themselves

* " Book of Doctrines and Covenants."

BAPTISM BY MOEMON PKIESTS. 101

that they can be saved without the assistance of a minister
sent of God. But this is a vain, delusive hope ; for Jesus
hath expressly said, ' Except a man be born of water and
of the Spirit, he cannot enter into the kingdom of God.'
Now, as no man can be saved out of the kingdom, it is
necessary that he should be ' born' into the kingdom ; and
this would be impossible without an administrator sent of
God; for the birth or baptism of water, and the birth or
baptism of the Spirit, require some one legally authorised to
officiate in behalf of the candidate."*

3. Salvation is thus made dependent, not only on the act
of baptism ex opere operato, but also on the person officiating,
ex opere operantis ; for the administrator must be " one
legally authorised to officiate." He must believe in " new
revelation," be able to work miracles, and impart the Holy
Ghost by imposition of hands.

" Know assuredly, that unless you find some man who
has been sent by the command of God, as was Aaron, and
get him to remit your sins through your faith, repentance,
and baptism, and have him to minister to you the Holy
Ghost, as did the ancient apostles, you need not flatter
yourself that you can be saved. Do not deceive yourself
upon this all-important subject. Do not suffer any man to
baptise or administer unto you unless God has spoken unto
him by the voice of his servants, and authorised him to
administer in his name. Do you inquire how you are to
know an authorised man of God from one who has no
authority? I will tell you how to discern the difference.
A true servant of God will never teach a false doctrine. He
will never deny new revelation. He never will tell you that
the canon of Scripture is full, or that the New Testament is
the last revelation ever intended to be given to maD. He
never will tell you that miraculous gifts are no longer

* " Kingdom of God," part i. No. 2, p. 8, by Orson Pratt.

102 MORMON OFFICES AND INSTITUTIONS.

necessary in the church of God. He never will tell you,
that inspired apostles, prophets, and other officers are not
requisite in the church now. He never will tell you that
the ' ministration of the Spirit* by t the laying on of
hands,' is done away by God's appointment. But he will
tell you, that if you will receive his message, and be baptised
by one having authority, that your ' sins shall be remitted,'
and that you shall be filled with the Holy Ghost by the
laying on of hands ; and that you shall know, by the teach-
ings thereof, that his doctrine is true and of God. In this
respect he will differ from all impostors ; for an impostor
never had power to ' minister this Spirit.' An impostor
dare not promise you that you shall be filled with the Holy
Ghost by the laying on of his hands ; for he knows that
such a promise would not be fulfilled ; he knows that you
would detect him to be a false teacher by complying with
his conditions, and failing to receive his promise. An
impostor, knowing that he has no power to give the Holy
Ghost, as the ancient apostles had, will endeavour to per-
suade you that such power is not necessary now. He knows
very well, that if he cannot get the people to believe that
such power is not necessary in these days, that his own
unauthorised pretensions will be at once detected.

" An impostor, like Simon Magus, may deceive ignorant
people by witchcraft and sorcery, but he can never deceive
them by pretending to give the Holy Ghost through prayer
and laying on of hands. This is a power that none but a
true minister of God possesses ; it cannot be counterfeited
by the devil. The devil can counterfeit the miracles of
Christ, but he cannot counterfeit the gift of the Holy Ghost.
None but the lawful ministers of Christ can minister the
Spirit. This, then, is an infallible sign by which to distin-
guish true apostles from false ones. But does this infallible
sign exist either among the Papists or Protestants ? Can
any of their ministers give the Holy Ghost by the laying on

SMITH PARDONED BEFOBE BAPTISM. 103

of their hands ? If not, they are not the church of God, and
their ministers are unauthorised ; all their administrations
are illegal and an abomination in the sight of God ; salva-
tion is not among them. Not one person among all their
societies has been legally baptised."

Baptism for the remission of sins is a doctrine held by
others besides the " Latter Day Saints." It is common to
them with Roman Catholics, members of the Catholic
Apostolic Church, or Irvingites, and Campbellites. "With
the exception of the latter, it is held in the same sense ;
that it is not only necessary to salvation, but must be per-
formed by an authorised official. So that the Mormons
represent it as " a grievous sin in the sight of God for any
one to baptise, unless God has authorised him by new
revelation to baptise in his name." *

So strongly as they express themselves on this doctrine,
(for such it is to them, as well as an ordinance,) yet it
appears that their founder and prophet, Joseph Smith, had
his sins pardoned before he was baptised, and that this could
admit of no doubt, for an angel declared it unto him. The
first vision which Joseph Smith had was that of two angels,
or "two glorious personages, who exactly resembled each
other in their features or likeness. He was informed that
his sins were forgiven." * Here, then, was remission of sins
without baptism. Perhaps, however, this was not considered
entire forgiveness, although announced by such " glorious
personages," as we find that subsequently, being " entangled
in the vanities of the world," he had a second visit from a
" personage," who declared a second time, " that his sins were
forgiven." Who this "personage" was the narrative does
not exactly say, but leaves to inference, as the following
description will show. " Notwithstanding the brightness of
the light which previously illuminated the room, yet there

* " Kingdom of God," part i. No. 2, p. 6.

f " Remarkable Visions," p. 11, by Orson Pratt.

104 MORMON OFFICES AND INSTITUTIONS.

seemed to be an additional glory surrounding or accom-
panying this personage, which shone with an increased
degree of brilliancy, of which he was in the midst; and
though his countenance was as lightning, yet it was of a
pleasant, innocent, and glorious appearance ; so much so
that every fear was banished from his heart, and nothing
but calmness pervaded his soul."

" The stature of this personage was a little above the com-
mon size of men in his age ; his garment was perfectly
white, and had the appearance of being without seam."*
Little conjecture is necessary to know who is intended
here.

This occurred three years subsequent to the first vision,
and yet it does not appear that he was even then baptised.
Here, then, was an evident departure from the ordinary
means of forgiveness, and that omission repeated. It was,
therefore, unnecessary in his case, and if not necessary for
Joseph Smith, how can it be made necessary for his follow-
ers ? But if baptism be necessary to salvation, then these
"glorious personages" could not have been messengers of
Heaven, " sent forth by commandment to communicate to
him that his sins were forgiven," seeing they did not
baptise. By the Mormons' own showing, they were mes-
sengers of a falsehood. Subsequently, however, he was
baptised, and it did not transpire until the " golden plates"
were found, and he had received the power of translating
the hieroglyphics, or " reformed Egyptian," by inspiration.
His sins were not only pardoned, but he was, according to
his own statement, actually inspired before he " obeyed the
gospel by baptism." The ceremony was performed after
this manner. "While we (Joseph Smith and Oliver
Cowdery) were thus employed (in the work of translation),
praying and calling upon the Lord, a messenger from Heaven

* " Kemarkable Visions."

ANGELS MUSTSTEBING TO SMITH. 105

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 the Messiah, I confer the
priesthood of Aaron, which holds the keys of the ministering
of angels, and of the gospel of repentance, and of baptism by
immersion for the remission of sins ; and this shall never be
taken again from the earth until the sons of Levi do offer
again an offering unto the Lord in righteousness ! He said
this Aaronic priesthood had not the power of laying on of
hands for the gift of the Holy Grhost, but this should be
conferred on us hereafter ; and he commanded us to go and
be baptised, and gave us directions that I should baptise
Oliver Cowdery, and afterwards that he should baptise me.
Accordingly, we went and were baptised. I baptised him
first, and afterwards he baptised me. The messenger who
visited us on this occasion said that his name was John, the
same that is called John the Baptist in the New Testament,
and that he acted under the direction of Peter, James, and
John.' " *

This occurred on the 5th of May, 1829, about six years
after the second, and nine years subsequent to the first, inti-
mation " that his sins were forgiven." Supposing Joseph
Smith had died in the interim without such an immersion,
the question arises, Would his salvation be secured ? His
sins were pardoned without baptism, and being in this con-
dition he was prepared for heaven ; but he was not baptised,
and therefore, according to their theory, he was not
prepared. He was and he was not prepared. He would
and he would not enter heaven. But baptism is necessary
to forgiveness of sin according to this doctrine, therefore he
was and he was not pardoned, — he was in safety and in
danger at the same time. This dogma, then, on which so
much dependence is placed, that it forms the principal part

* « Millennial Star," vol. iii. p. 148.

106 MOBMON OFFICES AND INSTITUTIONS.

of their teaching, is given up. The citadel is abandoned.
It is useless to except Joseph Smith from the number of
those for whom baptism was necessary. He was, on their
own account, a wretched sinner, and needed remission
of sin.

4. The chief Scriptures which the Mormons adduce to
show the necessity of baptism are the following : — " Then
Peter said unto them, Eepent, and be baptised every one of
you in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost," (Acts ii.
38.) " The like figure whereunto even baptism doth also
now save us," (1 Pet. iii. 21.)

On the first of these passages it may be remarked, that
it contains an allusion to an inward and an outward
act. "Eepent ye;" be ye changed in mind and "be
baptised;" make open confession of such change, "in
the name of Jesus Christ." It was doing what the
Apostle Paul says, making " confession unto salvation."
" If thou shalt confess with thy mouth the Lord Jesus,
and shalt believe in thine heart that God hath raised
him from the dead, thou shalt be saved. For with the
heart man believeth unto righteousness ; and with the
mouth confession is made unto salvation," (Eom. x.
9, 10.)

On the second passage it may be observed, that while Peter
refers to the case of Noah as an illustration of his argument,
he attributes no saving efficacy to the act of baptism, but
to the expression of faith "in the resurrection of Christ."
As Noah and his family were saved by entering the ark, so
all believers are saved who are united to Christ. " There is
therefore now no condemnation to them who are in Christ
Jesus," (Eom. viii. 1.) As Noah saw no means of preserva-
tion from the predicted danger but the ark, which after a
hundred years of toil he had prepared, amidst the scoffings

BAPTISM FOE THE DEAD. 107

and railings of those who would not listen to his righteous
preaching, so the believer enters the true ark, Jesus Christ,
for safety from the impending dangers ; and as by a figure
Noah is said to be " saved by water," so " the like figure —
baptism, doth also now save us." It is evident that no
saving virtue is attributed, in either case, to the baptism of
water. "Being justified freely by his grace through the
redemption that is in Christ Jesus : whom God hath set
forth to be a propitiation through faith in his blood." "We
are "justified by faith without the deeds of the law," (Bom.
iii. 24, 28.) " Believe on the Lord Jesus Christ, and thou
shalt be saved," was the answer given by Paul to the
Philippian jailer, when he inquired, " "What must I do to be
saved ?" (Acts xvi. 30, 31.) Having thus seen that, accord-
ing to their own practice, and the test of Scripture, that the
Mormons have no authority for such teaching respecting
baptism, this part of the subject will require no further
consideration.

II. The Latter Day Saints hold the necessity of baptism
for the dead.

1. This doctrine is based on the principle that if a man
dies in his sins, which he must if not baptised by one of
their authorized officials, he is inevitably lost. That this
destiny may be obviated with respect to those who gave
proof, while living, of sincerity and love of truth, and also
of their immediate ancestors who died previously to this
"latter day gospel" being preached, they immerse some
one as the representative or substitute of such, believing
that this will release them from a kind of purgatorial state
into one of happiness.

2. The only text of Scripture which they adduce in sup-
port of the practice is the following : — " Else what shall
they do which are baptised for the dead, if the dead rise not
at all? why are they then baptised for the dead?" (1 Cor.

108 MOEMON OFFICES AND INSTITUTIONS.

xv. 29.) The custom is mentioned in their hymns, as the
following quotation shows : —

" Then for this cause our body bends

Beneath the liquid wave,
In favour of our kindred friends

Who slumber in the grave.
*****

Thus, then, the dead we do baptise."

cii. 4, 6.

The custom is carried to a great extent by them, so much
so, that if they entertain any respect to the memory of
great or good men, they will not hesitate to be immersed
for such, and the Mormon is then said to be " baptised
for the dead." An American writer says of them, *
" They took it into their heads that General "Washington
and Dr. Benjamin Franklin were such choice spirits that
they ought to have a place in heaven, which they could not
unless Mormon philanthropy stepped in to deliver them.
Accordingly, a Mormon disciple came forward to be baptised
as the General's substitute, and another as Benjamin
Franklin's, and these two respectable characters were
inducted by proxy into heaven and the Mormon church."
This method of saving those who have not departed in
safety is much more expeditious and less expensive than
the custom which obtains amongst the Eomanists of prayers
for the souls of the dead.

3. The doctrine of baptism for the dead is not of modern
origin ; indeed, all their peculiarities can be traced to some
heresy of ancient time ; and thus Tertullian and Ambrose
held that the apostle in this passage, (1 Cor. xv. 29,)
referred to the custom of vicarious baptism, or being
baptised for those who were dead, the practice being of

* " Sketch of the Rise, Progress, and Dispersion of the Mormons,"
p. 9, by John Thomas, M.D.

NO SCBIPTURAL AUTHORITY. 109

having some one baptised in the place of one who had died
without baptism. Grotius and Michaelis held a similar
opinion ; and the Rev. Albert Barnes, in his Notes on this
passage, says, " That this custom prevailed in the Church
after the time of Paul has been abundantly proved by
Grotius, and is generally admitted." The commentator
however adds, " But the objections to the interpretation
are obvious. There is no evidence that such a custom
prevailed in the time of Paul. It cannot be believed that
Paul would give countenance to a custom so senseless and so
contrary to the Scripture, or that he would make it the
foundation of a solemn argument. If this custom had been
referred to, his design would have led him to say, ' "What
will become of them for whom others have been baptised ?'
It is far more probable that the custom referred to in this
opinion arose from an erroneous interpretation of this
passage of Scripture, than that it existed in the time of
Paul." There are two opinions held on the interpretation
of the passage, "both," as Mr. Barnes says, "plausible, and
one of which is probably the true one. One is, that the
word baptised is used here as it is in Matt. xx. 22, 23, etc.,
in the sense of being overwhelmed with calamities, trials,
and sufferings; and as meaning that the apostles were
subjected to great trials on account of the dead, that is, in
the hope of the resurrection ; or with the expectation that
the dead would rise."

" The other opinion is, that the apostle here refers to
baptism as administered to all believers. This is the most
correct opinion, is the most simple, and best meets the
design of the argument. According to this, it means that
they had been baptised with the hope and expectation of a
resurrection of the dead. They had received this as one of
the leading doctrines of the Grospel when they were baptised.
It was a part of their full and firm belief that the dead
would rise."

110 MOBMON OFFICES AND INSTITUTIONS.

Dr. Hammond likewise, in Ms " Annotations," interprets
the passage in the same manner. " Nothing can be more
manifest than that this was his understanding (Chrysostom)
of St. Paul's words, that being baptised in the faith and
profession, as of other articles of the Creed, so of this
particularly, and in the last place, of the resurrection of the
body. Dr. Hammond likewise quotes Theophylact, Zonaras,
Balsamon, and Photius, to the same effect. It is evident that
some of the Corinthians became sceptical on the resur-
rection of the dead, for the apostle expressly affirms it,
(v. 12,) and if they embraced a different doctrine what
became of those hopes which they had cherished at their
baptism ? by giving these up, and centering all their hopes
here, they would be miserable, while the dead in Christ
have perished. " They also which are fallen asleep in
Christ are perished. If in this life only we have hope in
Christ, we are of all men most miserable," (ver. 18, 19.)
The doctrine of the resurrection was thus considered by the
apostle of the utmost importance to the stability and
comfort of the church at Corinth.

The Mormon dogma taught from this text is now shown
to be engrafted only in appearance and not in reality. It
has no genuine connection with the apostle's words or
argument. It is a mere figment of their heated imagination,
alike destitute of the authority of reason and Scripture.
It is an excrescence of no utility, contrary to the analogy of
faith, and the true interpretation of Scripture.

MOBMON ANOINTING. Ill

SECTION III.

MOEMON CUSTOMS.

(1.) Anointing — Mormon practice of it differs from Eoman Catholic —
Texts on which they base the practice considered — Apostolic use of it —
Common among the Jews — The apostles healed the sick without it.

I. ANOINTING is held by the Mormons as possessing
peculiar power, when administered by a duly authorised
person.

1. The Mormons do not hold the efficacy of the ceremony
exactly in the same sense, nor practice it upon the same
conditioned subject, as the B,oman Catholics. The latter
use the ceremony only as an "extreme unction" in
the article of death, when there is no probability of the
patient's recovery, and as preparatory to entering into
another world. The Mormon has a different end in view.
He anoints that the sick may recover and be restored to
health, and thinks that by so doing he again introduces the
apostolic practice into the church.

2. The Scriptures on which they rest their defence for
this practice are, " And they cast out many devils, and
anointed with oil many that were sick, and healed them,"
(Mark vi. 13 ;) and, " Is any sick among ye ? let him call for
the elders of the church; and let them pray over him,
anointing him with oil in the name of the Lord : and the
prayer of faith shall save the sick, and the Lord shall raise
him up ; and if he have committed sins, they shall be for-
given him," (James v. 14, 15.)

The practice of anointing with oil may be harmless in
itself, but when it is made a medium of conveying super-
natural power, and so carrying out the design of pretended
inspiration, it is necessary to consider the custom as it
obtained in apostolic times, and to ascertain, if possible,

112 MOBMON OFFICES AND INSTITUTIONS.

whether they attributed any healing virtue in its observance
to the body or soul of the patient.

3. That it was a frequent, but not general or universal
practice of the apostolic times, may be granted without
prejudice to the argument. The chief and only important
consideration lies in the estimate formed of it in the
apostles' minds, as regards its efficacy or otherwise, of
imparting miraculous healing to the body, and spiritual
blessings to the soul. In order that we may arrive at a
proper conclusion on this the only material point, it will be
merely necessary, and with all possible brevity, to consider
the texts already cited above.

4. Anointing with oil was a practice common among the
Jews, and cannot therefore be considered a Christian institu-
tion. The Jews were accustomed to anoint the sick, sup-
posing that the oil would have a soothing effect on the body
and alleviate the pain. The good Samaritan is represented
as pouring oil and wine into the wounds of the waylaid
traveller on his way " from Jerusalem to Jericho," (Luke
x. 34.) Josephus says tha^Herod was anointed with oil by
order of his physicians. "Yet did he struggle with his
numerous disorders, and hoped for recovery, and considered
of several methods of cure. Accordingly, he went over
Jordan, and made use of those hot baths at Callirhoe. And
here the physicians thought proper to bathe his whole body
in warm oil, by letting it down into a large vessel full of oil,
whereupon his eyes failed him, and he came and went as if
he were dying ; and as a tumult was then made by his
servants, at their voice he revived again."* The custom of
anointing with oil still prevails in the East, amongst both
Jews and Mohammedans, in cases of sickness. It is evident,
therefore, that oil was considered as possessing medicinal
properties. If, therefore, the anointing the sick with oil, as

* Josephus, " Wars of the Jews," book i. chap, xxxiii. 5.

APOSTOLIC ANOINTING. 113

mentioned by the apostle James, be properly interpreted,
it would mean the use of those means by the skilful
physician, which, with the Divine blessing, for which " the
prayer of faith" is to be offered, might issue in the recovery
of the patient. The apostle cannot mean that recovery
would invariably follow, for then the patient need never die ;
but that all secondary means should be used, with resigna-
tion to the will of God, and at the same time earnestly
soliciting his blessing.

5. The apostles frequently healed the sick without the use
of means of any kind or degree. Anointing, therefore, was
not necessary to such an end. It might be used, like the
imposition of hands, or like our Saviour's anointing with
clay the eyes of the blind man, as a sign of the aid or com-
fort which was sought from God. The usage, as a bare
ceremony, was not instituted by Christ, nor commanded as
of perpetual obligation by the apostles, seeing they frequently
omitted its use; consequently, there can be no reason to
suppose that it denotes any peculiar religious ceremony or
" sacrament." Moreover, it was not the anointing with oil
which saved the sick ; the language of the apostle is, " And
the prayer of faith shall save the sick." Faith places un-
wavering confidence in God ; it leaves the case in his power ;
and while using the means, submits to his will. There is,
therefore, no ground for the presumptions of any modern
pretenders to the working of miraculous cures, which can
be derived from these passages of Scripture.

114 MORMON OFFICES AND INSTITUTIONS.

SECTION IV.

MOEMON PRETENSIONS TO MIEACULOUS POWERS AND PEOPHECY.

(1.) Mormon claims to miracles — Definition of a miracle — Mosaic and
Christian miracles — Evidence required of Mormon miracles — Th,eir
record of miracles — Failure to work them — Miracles no criterion of
truth. (2.) Mormon prophecy — Prophecy a proof of Divine revela-
tion— Prophecy extended sometimes to unbelievers — Smith's claims
as a prophet — His failure therein — Mormon duplicity — Their miracles
and prophecy visionary.

I. MORMONISM lays claim to the power of working miracles.
1. "A miracle is an effect or event contrary to the esta-
blished constitution or course of things, or a sensible sus-
pension or controlment of, or deviation from, the known laws
of nature, wrought either by the immediate, or by the assist-
ance, or by the permission of God, and accompanied with a
previous notice or declaration that it is performed according
to the purpose, and by the power of God, for the proof or
evidence of some particular doctrine, or in attestation of the
authority, or Divine mission of some particular person."* A
miracle being the effect of an immediate exercise of Divine
power, and performed for a purpose worthy of God, it cannot
be supposed that circumstances render it frequently necessary.
Moses sustained his mission by miracles ; and Christ working
miracles in his own power and name, showed not only his
Divine origin, but also his authority to teach. Such were
the character and publicity of his miracles, and those of his
apostles, wrought in his name, that the most prejudiced
amongst the opposers of Christianity could neither gainsay
nor deny them. The power by which these miracles were
performed was not some new natural agent, till then only
discovered, and kept a secret from the vulgar. Lapse of

* Home, " Intro. New Test." vol. i. chap. iv. sec. ii.

SCEIPTUBE MIEACLES. 115

time would have discovered such natural agent, if any
existed ; and the wonderful events would cease to be con-
sidered as miracles. " The Jews were convinced, with good
reason, that the works of Jesus were beyond the powers of
unassisted man."* "Their acknowledging the miracles,
and attributing them to magic, as the unbelieving Jews do
to this day, shows that the evidence for them, after the
strictest scrutiny by the most bitter enemies, was perfectly
undeniable, at the time and place when they were said to be
performed." f If we apply this test to the pretensions of
the Mormons, there will be discovered a signal failure.

2. Mormon pretended miracles are destitute of suffi-
cient evidence to support them. AVhere is the place at
which they were performed ? Who witnessed the per-
formance ? Of what character were the miracles ? Were
they wrought in the presence of foes as well as friends to
this "new gospel?" Look at the miracles of Christ and
his disciples. They were done before thousands of the
enemies of Christianity, as well as its professed adherents.
" The number, variety, and manner of the miracles per-
formed are a confirmation of the Christian religion. If only
one or two miracles had been wrought, to confirm the truth
of Christianity, it might have been considered as a for-
tunate chance, which occurred at a convenient season. But
the number was very great ; consequently, the opportuni-
ties of examination were increased, and of deception pro-
portiouably lessened. Besides, in one scene of miracles,
hundreds were healed of different diseases, and thousands
fed with a few loaves and fishes. There was likewise a con-
siderable variety in the miracles of the New Testament.
The manner in which these miracles were wrought also
merits notice. They were generally instantaneous — the
effects lasting — and men might for years afterwards see

* Archbishop Whately on " Christian Evidences," p. 32.
f Ibid. pp. 38, 39.

i 2

116 MOEMON OFFICES AKD INSTITUTIONS.

them. They were performed in the most public manner ;
multitudes were present."*

3. The advocates of Mormonism do not scruple to
affirm that miracles have been performed by the followers
of Joseph Smith. " Thousands, since the rise of this
church, have been healed both in the church and out of it ;
insomuch that our enemies have been astonished, and have
sought to impute these miracles to some other power than
that of God. Therefore, if miracles be a proof that this
church is of God, we have an abundance of evidence — in the
blind seeing ; the deaf hearing ; the dumb speaking ; the
lame walking ; the sick recovering ; and in the copious
manifestations of the power of God."f The apostle Paul
appealed to his five hundred witnesses then living who had
seen Christ after his resurrection. Can the apostle Pratt
produce one hundred witnesses, or even ten, or five, or one
solitary witness to his power of working miracles ? It is
useless for him to assert that " there is time enough yet to
receive many blessings (miraculous powers), and for all the
promises of Jesus to be fulfilled."]; "When Christ raised
Lazarus, many believed on him ; and such was the unde-
niable character of that miracle, that the unbelieving Jews
sought to slay Lazarus as well as Christ, " Because that by
reason of him many of the Jews went away and believed on
Jesus," (John xii. 11.) So also " the rulers, and elders and
scribes" could not deny the fact of Peter's miracle, per-
formed at the Beautiful Gate of the Temple, in the name of
Jesus of Nazareth. " For that indeed a notable miracle
hath been done by them is manifest to all them that dwell
in Jerusalem ; and we cannot deny it," (Acts iv. 16.) But
where are the witnesses to Mormon miracles ? When,

* Dr. Bogue's " Essay on the Divine Authority of the New Testa-
ment," pp. 117—120.

f " Reply to Remarks on Mormonism," by Orson Pratt, p. 3.
i Ibid. p. 3.

MOEHON MIEACLES. 117

where, and under what circumstances were they performed ?
Until furnished with these direct, collateral, and circum-
stantial evidences, the fact is denied, and Mr. Pratt' s
veracity simply questioned.

4. The "saints" are instructed in the "Millennial Star,"
vol. xi. No. 10. p. 151, to "keep a true and faithful record"
of these miracles, for it appears that this has been culpably
neglected. The utility of it, however, must be questioned, if,
as the writer says, " The heavens will record their acts ; and
this record will be reserved unto the judgment of the great
day!" But we must present this notice to the "saints"
in extenso : —

" KEEP A TEUE AND FAITHFUL B-ECOED. — The servants
of G-od in the last days are entrusted with a measure of the
spirit of wisdom, knowledge, and power, and are accountable
to Grod for the use of the same. The heavens will record
their acts ; and this record will be reserved unto the judg-
ment of the great day, to appear as a witness in favour or
against them. Jesus told the Nephites that ' all things are
written by the Father ;' and he also commanded his twelve
disciples to ' write the works of that people ; for out of the
books which shall be written shall the world be judged.'
Jesus has also commanded the elders and officers of his
church, in the last days, to keep a record of their doings.
Have the servants of God been faithful in this thing ? If we
were weighed in the balances concerning this matter, I fear
that many of us would be found wanting. ' He that loveth
me,' says Jesus, ' keepeth my commandments.' Dear
brethren, if we have been slothful heretofore, and neglected
to keep this commandment of our Lord, let us be slothful
and negligent no longer. Let each of the officers of the
church procure a small blank book, and record therein their
own labours, and every important incident connected with
the work of God that passes under their observation.

" If every elder had, during the last nineteen years, kept

118 HOBMON OFFICES AND INSTITUTIONS.

a faithful record of all that he had seen, heard, and felt of
the goodness, wisdom, and power of God, the church would
now have been in the possession of many thousand volumes,
containing much important and useful information. How
many thousands have been miraculously healed in this
church, and yet no one has recorded the circumstances ! Is
this right ? Should these miraculous manifestations of the
power of God be forgotten and pass into oblivion ? Should
the knowledge of these things slumber in the hearts of those
who witnessed them, and extend no farther than their own
verbal reports will carry them ? This negligence on the part
of the servants of God ought no longer to exist. We should
keep a record, because Jesus has commanded it. We should
keep a record, because the same will benefit us and the
generations of our children after us. We should keep a
record, because it will furnish many important items for the
general history of the church which would otherwise be lost.
Every case of healing, and every miracle which Jesus shall
perform through any of his children, should be faithfully
recorded without any colouring or misrepresentation. The
plain simple facts should be given, not from hearsay or from
report, but from actual knowledge. The names of the
persons healed ; the persons present who witnessed the
same ; the nature of the complaint, disease, or sickness ;
the time, the place, and all the important circumstances
connected therewith, should be entered on record.

" Let the president of each conference see that the most
important and noted cases of healing are forwarded for pub-
lication in the * Star.' If this method be observed, we shall
soon have an invaluable amount of testimony, that will shut
the mouths of infidels, and put to shame the advocates of
the corrupt, powerless systems of modern Christianity,

" Only six persons, namely, Matthew, Mark, Luke, John,
Paul, and Peter, have testified as eye-witnesses to the mira-
cles wrought in the first age of Christianity. No unbeliever

MORMON EECOED OF MIEACLES. 119

or person out of the church has handed down a record of any
miracles of which he was an eye-witness. We believe the
testimony of these six writers to be true ; they alone have
testified as eye-witnesses. If this church presents the testi-
mony of thousands of living eye-witnesses who have seen,
and felt, and heard, who will not be able to see that the
Latter Day Saints have a thousandfold more evidence in
favour of miracles in these days than what can possibly be
brought to prove the miracles of the apostles' days ? Who
will be so blind as not to see that the testimony of six thou-
sand living witnesses, who have seen miracles with their own
eyes, is far more weighty and powerful than the testimony
of six dead witnesses ? How do we believe that the lame
man who sat at the Beautiful Grate of the Temple was healed ?
We believe it because Luke the writer of the Acts says so.
He alone has recorded the fact. As a question of the same
kind, — How shall the people in future generations believe
that a man in Wales, who was perfectly deaf and dumb, was
restored in a moment to his hearing and speech by the
power of God through his servants ? They will believe it
because some servant of God like Luke has made a record
of it. The lame man of whom Luke speaks has given the
world no record of the miracle wrought upon him ; but the
deaf and dumb man who was healed in Wales is preaching
to multitudes. No man out of the church has handed down
a testimony to the miracle wrought upon the lame man ; but
the editors of papers, and persons unconnected with our
church, all acknowledged the remarkable occurrence which
happened to the deaf and dumb man in Wales, but they are
unable to account for it ; the same as Luke says, the Jews
were unable to account for the notable miracle wrought on
the lame man.

" The proofs which this church exhibit in favour of the
Divine authenticity of the New Testament are far greater,
and more convincing to the infidel, than all the historical

120 MOBMON OFFICES AND INSTITUTIONS.

evidences brought forth by Paley, Lardner, and the most
learned men of the age. Miracles wrought in our day are a
proof to the infidel that the promises of our Saviour in the
New Testament are true. If miracles are wrought now,
says the infidel, they might have been wrought in ancient
days, as the six writers of the New Testament testify.
When Jesus actually fulfils his promise which he made to
believers, and causes the signs to follow them, the sectarians
must be blind indeed to cry out that ' the day of miracles is
past.' The fulfilment of our Lord's words unto the believer
will show to the honest in heart, of all nations, the differ-
ence between his church and the Papist and Protestant
churches, who do away these signs, and have a form destitute
of the power.

" Let the Saints purify their hearts before the Lord, and
learn his commandments and do them, and seek diligently
after the Holy Spirit with meek and humble hearts, that
the powers of his kingdom may be more abundantly made
manifest unto the confounding of false doctrines and the
exposing of priestcrafts which now reign so universally
throughout this land. Seek to know the will of God, and
then do it ; and you will increase in faith and power until
the nations shall tremble at your presence."

" MIBACULOUS HEALING. — Brother Thomas Brown writes
from Dover, under the date of April 16th, 1849. He says,
that he has been for a long time searching after the truth,
and through the blessing of the Lord he has at length
found it. He states that the promise of the Saviour, that
miraculous signs should follow the believer, has been
mercifully manifested upon himself and his own family.

" One of his children, he states, was healed of the
whooping-cough through the ordinances administered by
the elders.

" He further testifies that his wife, who had for some

TTKSTTPPOBTED BY AUTHORITY. 121

time been troubled with swelled limbs, was immediately
healed by rubbing upon her limbs a walking-stick, which
had been left by chance at his house by the elder of that
branch ; the swelling went down and the pain ceased.
There is quite a similarity between this case and some of the
cases in Paul's day. The sick in those days were healed by
the power of God through the medium of handkerchiefs and
aprons taken from the body of Paul and presented to them.
(See Acts xix. 11, 12.)

" He further testifies that by an accident his own wrist was
put out of place, and he was obliged to stop work, but a
servant of God laid hands upon him, as Jesus directed,
(see Mark xvi. 18,) and his wrist ' was restored to its former
strength that moment.' He closes his letter by saying,
' Many times when sickness has been among my family, I
have seen them raised forthwith to health and strength.
But all the honour and praise be to God : even so, Amen.'

" Facts are stubborn things, and testify loudly in favour
of the promises of Jesus, notwithstanding the mighty efforts
of Papists, Protestants, and Infidels to disannul them, or
limit them to the first ages of Christianity."

After all this parade we have " Brother Thomas Brown"
writing " from Dover, under the date of April 16th, 1849. "
But where is the collateral testimony ? "Where the multi-
tudes in Dover who witnessed this miraculous power, and
who have subsequently believed in Mormonism ? Dover is
not a small place, and its inhabitants are fully capable of
giving testimony to any "notable miracle" if such really
occured. Two years after this miracle, according to the
Census R/eturns in the Registration District of Dover,
containing a population of 28,325 persons, there were two
places occupied by the " Latter Day Saints" for worship,
with an attendance of 70 morning, 80 afternoon, 130 even-
ing in one, and a maximum of 130 in the other place.
Can none of these be produced as witnesses to corroborate

122 MOKMON OFFICES AND INSTITUTIONS.

" Brother Thomas Brown's" testimony? Here are within
Dover and the surrounding neighbourhood 2GO attendants
at their places of worship ; certainly some of these must be
acquainted with the circumstances, and many of the 28,325
inhabitants would know it. How many of these attendants
were real, open, and confessed Mormons ? "Were two
hundred ? If even this large proportion, it looks very like
an imposition, that when such remarkable events transpired,
and that in a population of such magnitude, so few heard, or
hearing believed, that two years subsequently only two
hundred believed in and followed Joe Smith. Yery different
were the effects which followed Peter's miracle; three
thousands, and thence thousands, and finally, " multitudes
both of men and women," believed. But what has become
of the wonderful stick? It was "left by chance," and,
perhaps, has disappeared by chance, unless it be preserved in
the museum of the Mormons, while the letter is lying neatly
folded in their archives. Cannot Mr. Pratt or some other
apostle procure a few more of these wonderful sticks ? It
must certainly have been the growth of the promised land
Utah; for no such "walking-sticks" are commonly used in
this benighted land.

These miracle-workers have to admit failures. In the
Millennial Star, August 1st, 1847, we are told, " It now
becomes a painful duty to inform many who are not already
aware of the severe indisposition of president Orson Spencer;
a violent attack of fever immediately reduced him to a state
of almost entire helplessness, in bed, and continued to prey
upon him ; being frequently abated in its violence, by the
anointing and prayers of such as attended him, till the 16th,
it left him in an extremely debilitated condition ; since
which time he has been free from the fever, luthas recovered
strength so very slowly, most of the time, as to le almost
imperceptible" These are their miracles ! there was " the
anointing and prayers," and all in vain; for "president"

TAIL TO WOEK MIRACLES. 123

though he was, he " recovered strength so very slowly, most
of the time, as to be almost imperceptible." Let us glance
at a real miracle : " And when Jesus was come into Peter's
house, he saw his wife's mother laid, and sick of fever ; and
he touched her hand, and the fever left her ; and she arose
and ministered unto them" If these latter-day apostles can
cure diseases, by anointing with oil, and prayer, why was
not " President Orson Spencer" healed ? Surely he, a
" President," had faith !

These men never work miracles when requested. Many
an honest inquirer after truth has said, if you will work a
miracle in my presence I will admit your claim ; but the
request has been evaded. The inquirer is put off with the
bare assertion, We have performed hundreds of miracles in
America! and when the request is pressed, then is the
answer ready, Miracles are to confirm the believer, not to
convince the doubter! Indeed. What said the Saviour!
" Then began he to upbraid the cities wherein most of his
mighty works were done, because they repented not. Woe
unto thee, Chorazin! Woe unto thee, Bethsaida! for, if
the mighty works which were done in you had been done in
Tyre and Sidon, they would have repented long ago." And,
at another time, " If I had not done among them the works
which none other man did, they had not had sin." Were
these works done only, or principally even, to confirm
believers ? Certainly not. If these men can work miracles,
wJiy don't they? If they could in America, they can in
England ; and until they do, it would be folly, nay, sin to
admit for a moment their pretensions.*

5. Dr. Chalmers says, " The same Paul, in his Epistle to
the Corinthians, tells them that some of them had the gift of
healing, and the power of working miracles ; and that the
signs of an apostle had been wrought among them in

* «c

Mormonism sifted," by E. B. Hickman.

124 MOEMON OFFICES AND INSTITUTIONS.

wonders and mighty deeds. A man aspiring to the glory of
an accredited teacher would never have committed himself
on a subject where his falsehood could have been so readily
exposed." Let the modern apostles of Mormonism give
similar proof of their apostleship, and not, after such bold
assertions of miraculous powers and miraculous doings,
creep away with the observation, " If these signs follow the
believer at any subsequent period of his life, either at or
near the time of his entering the church, or years after-
wards, it would prove the promises true and the message to
be of God." *

All is thus put off for an indefinite time. We must wait
for subsequent years — how many we are not informed — ere
proof can be given that the doctrine is true, and before we
can have evidence of genuine and authentic apostleship.
But we deny that miracles are a sure criterion of doctrine.
Antichrist will exhibit " power, and signs, and lying won-
ders— all deceivableness of unrighteousness in them that
perish," to whom " God shall send strong delusion, that
they should believe a lie," because "they received not the
love of the truth," (2 Thess. ii. 8, 12.) In Deuteronomy xiii.,
there is " the sole and sure criterion pointed out, namely, the
purity of the doctrine taught, and its full accordance with
Scripture. This is the true touchstone of a religious
system ; this is the criterion of criteria. Prophecies and
miracles may confirm, but they cannot legitimate a doctrine.
In fact, it may be more correctly said, that it is truth which
legitimates these. ' If any man preach any other gospel
unto you — let him be accursed,' (Gal. i. 8, 9.) Say
not, then, This system is true, for it lias its prophecies
and miracles ; but rather ask, What doctrine does it teach ?
For if it teach error, then it is false, though it be studded
all over with prophecies and miracles, (Isa. viii. 20.)

* " Reply to Remarks on Hoi-monism," p. 3.

MORMON PEOPHECT. 125

Why, indeed, should it ever be forgotten that miracles
are the appointed mark and livery of the son of perdi-
tion?"*

II. Mormonism boasts of the power of prophecy.

1. Prophecy constitutes one of the strongest evidences
of the truth of Divine revelation. When Grod foretels
future events by the mouth of his holy prophets, it is a sure
test, not only of the foreknowledge of the Divine Being, but
also that " holy men of Grod spake as they were moved by
the Holy Grhost." In the accomplishment of these pro-
phecies, we have a complete demonstration of the Divine
mission, and a standing miracle, as the various prophecies
are fulfilled, which no infidel can successfully resist, or the
united efforts of antichrist overthrow.

" For this is one great excellency of the evidence drawn
from prophecy for the truth of religion, that it is a groiuing
evidence ; and the more prophecies are fulfilled, the more
testimonies there are, and confirmations of the truth and
certainty of Divine revelation. And in this respect we have
eminently the advantage over those who lived even in the
days of Moses and the prophets, of Christ and his apostles." t
A prophet is one who speaks by inspiration of the Spirit of
God, and foretels things to come. Hence, by way of
eminence, it is applied to Christ, that great prophet, who,
according to the prophecy of Moses, (Deut. xviii. 18,)
should come into the world. The title is not peculiar to
the sacred penmen, as it is used by Herodotus, and Plato,
and other heathen writers. It is applied by Paul to a
heathen poet, (Tit. i. 12,) supposed to be Epimenides, who
was thought by his countrymen, the Cretans, to speak by
Divine inspiration. "It is well known that most of the
heathen poets, apeing the prophets of the true God, laid

* " Irvingism and Mormonism tested by Scripture," by the Eev. E.
Guers, p. 46.
f Bishop Newton on Prophecy, vol. i. p. 3.

126 MOEMON OFFICES AND INSTITUTIONS.

claim to a Divine afflatus.* It was an opinion which
obtained among the ancient heathens, that as men ap-
proached death, they were able to discern something of
futurity. Thus Homer represents the dying Patroclus fore-
telling the fate of Hector, and the dying Hector denouncing
no less certainly the death of Achilles. Socrates, Xenophon,
Diodorus Siculus, and others, entertained a similar opinion. t

-O, I could prophesy,

But that the earthy and cold hand of death

Lies on my tongue." SHAZSPEBE. Henry IV.

"We have, however, to consider especially Divine prophecy
as a proof of inspiration.

2. It cannot be denied that the gift of prophecy was
sometimes extended to those who were not of the chosen
seed, for God revealed himself to Abimelech, (Gen. xx.) to
Pharaoh, (Gen. xli.,) and to Nebuchadnezzar, (Dan. ii.) He
also spake by the mouth of Balaam, who was a heathen,
as well as an immoral man, (Numb, xxiii.)

Leaving, then, the question of the persons through whom
prophecies were pronounced, whether they were good or
bad men, we ask, What are the claims of Joseph Smith to be
considered a prophet ?

" Suppose," says Dr. Olinthus Gregory, " there had been
only ten men in ancient times who pretended to be
prophets, each of whom exhibited only five independent
criteria as to place, government, concomitant events, doc-
trine taught, effects of doctrine, character, sufferings, or
death ; the meeting of all which, in one person, should prove
the reality of their calling as prophets, and of his mission in
the character they have assigned him : suppose, moreover,
that all events were left to chance merely, and we were to
compute, from the principles employed by mathematicians

* See Parkhurst's Greek Lexicon, sub voce.
f See Bishop Newton, vol. i. pp. 50, 51.

DOCTRINE OF PEOBA.BILITIES. 127

in the investigation of such subjects, the probability of
these fifty independent circumstances happening at all.
Assume that there is, according to the technical phrase, an
equal chance for the happening or the failure of any one of
the specified particulars ; then the probability against the
occurrence of all the particulars in any way is that of the
50th power of 2 to unity ; that is, the probability is greater
than 1,125,000,000,000,000 to 1, or greater than eleven
hundred and twenty-five millions of millions to one, that all
these circumstances do not turn up, even at distinct periods.
This computation, however, is independent of the considera-
tion of time." When time, however, is considered, "it
surpasses the power of numbers to express correctly the
immense improbability of its taking place."* Of our
Saviour it is said, " To him gave all the prophets witness ;"
and notwithstanding they prophesied at different times, and
foretold different circumstances of the great Messiah, yet all
were fulfilled in his birth, life, teaching, miracles, prophecies,
death, and resurrection. Take any of the other predictions
of the " holy men of old, who spake as they were moved by
the Holy Ghost," and we arrive at the same result. Take
Isaiah's prophecy concerning the Assyrians, Daniel's con-
cerning the Babylonians, or Ezekiel's concerning the city of
Tyre ; and then consult the pages of history, and it will be
discovered that these predictions were fulfilled to the letter ;
that the setting up of some kingdoms and dynasties, and the
pulling down of others, were foretold ages before the facts
transpired. Let these tests be applied to the pretended
prophecies of Joseph Smith, and the delusions of Mor-
monism are dissipated; while he who fraudulently and
impiously attempts to speak as under the name and autho-
rity of the Most High, is proved to be a deceiver and a
false prophet. But it may be asked, Of what utility can it

* Dr. Olintlms Gregory on Prophecy.

128 HOKMOtf OFFICES AND INSTITUTIONS.

be to consider the supposed prophecies of Smith, seeing that
it has been already proved that the Book of Mormon is not
an inspired production, and therefore all his claims to inspi-
ration null and void ? There is great force in this question ;
but we must not be satisfied with merely a breach in their
fortress ; the whole fabric must be demolished, and the eartliy
particles dissipated. The chief difficulty rests in bringing
these tests to bear against the "baseless fabric," for these
pretended prophecies are so general in their circumstances
that a detailed analysis is impossible.

In the "Millennial Star," vol. xi. No. 11. p. 169, it is
said, " All that is known concerning the New Jerusalem
is what is revealed in the revelations of Grod, both of ancient
and modern date. The most ancient prophecy which the
saints are now in possession of relating to the New Jeru-
salem, was one delivered by Enoch, the seventh from Adam.
This ancient prophecy was revealed anew to Joseph Smith,
in December, A.D. 1830." It would appear from this that
the " ancient prophecy" was lost, and it was necessary for it
to be revealed anew to Joseph Smith. We have therefore
the same authority for the former as the latter revelation,
namely, the assertion of Joseph Smith, for be it observed that
no mention of Enoch prophesying concerning the New
Jerusalem is made in the Bible. " There are many great
and important events predicted in this wonderful revelation,
among which the gathering of the saints, and the great
preparatory work for the coming of Christ, are clearly
foretold.

"We make the following extract : —

" And the Lord said unto Enoch, As I live, even so will
I come in the last days, in the days of wickedness and
vengeance, to fulfil the oath which I have made unto you,
concerning the children of Noah ; and the day shall come
that the earth shall rest ; but before that day the heavens
shall be darkened, and a veil of darkness shall cover the

MORMONISM FAILS IN PROPHECY. 129

earth : and the heavens shall shake, and also the earth ; and
great tribulation shall be among the children of men, but
my people will I preserve ; and righteousness will I send
down out of heaven, and truth will I send forth out of the
earth to bear testimony of mine only begotten, his resur-
rection from the dead, yea, and also the resurrection of all
men ; and righteousness and truth will I cause to sweep the
earth as with a flood, to gather out mine own elect from
the four quarters of the earth unto a place which I shall
prepare, a holy city, that my people may gird up their
loins, and be looking forth for the time of my coming ; for
there shall be my tabernacle, and it shall be called Zion —
a NEW JERUSALEM.' "

" From this extract, we learn the important fact that a
holy city called ZION, or NEW JERUSALEM, is to be built up
on this earth preparatory to Christ's Second Advent; that
it is to be built by the elect of Grod under his direction ;
that righteousness is to be sent down from heaven, and
truth sent forth out of the earth for the purpose of gathering
the people of God from among all nations. But this
revelation does not tell in what part of the earth the New
Jerusalem should be located.

" The Book of Mormon, which the Lord has brought out
of the earth, informs us that this holy city is to be built
upon the continent of America, lut it does not inform us
upon what part of that vast country it should be built"

Whilst, however, it is said here, " it does not inform us
upon what part of that vast country it should be built,"
the " Book of Doctrines and Covenants " is more explicit.
Therein we are informed that the " State of Missouri" was
the highly favoured place intended.

" A revelation of Jesus Christ unto his servant Joseph
Smith, jun., and six elders, as they united their hearts and
lifted their voices on high, yea, the word of the Lord con-
cerning his church established in the last days, for the

130 MORMON OFFICES AND INSTITUTIONS.

restoration of his people, as he has spoken by the mouth of
his prophets, and for the gathering of his saints, to stand
upon Mount Zion, which shall be the city New Jerusalem,
which city shall be BUILT, beginning at the temple lot, which
is appointed by the finger of the Lord in the WESTERN
BOUNDARIES of the STATE OF MISSOURI ! and dedicated by
the hand of Joseph Smith, jun. and others, with whom the
Lord was well pleased," (sec. 4, par. 1st.)

" Verily this is the word of the Lord, that the city 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," (sec. 4, par. 2d.)

" And it shall come to pass among the wicked, that every
man that will not take his sword against his neighbour must
needs flee unto Zion for safety. And there shall be gathered
unto it, out of every nation under heaven ; and it shall be
the only people that shall not be at war one with another.
And it shall be said among the wicked, Let us not go up to
battle against Zion, for the inhabitants of Zion are terrible ;
wherefore we cannot stand," (sec. 15, par. 13th.)

"Hearken, 0 ye elders of my church, saith the Lord
your God, who have assembled yourselves together, accord-
ing to my commandments, in this land, which is the land of
MISSOURI, which is the land which I have appointed, and con-
secrated for the gathering of the saints ; wherefore this is
the land of promise, and the place for the city of Zion. And
thus saith the Lord your God, If ye will receive wisdom,
here is wisdom. Behold, the place which is now called
Independence, is the centre place, and a spot for the temple
is lying westward, upon a lot which is not far from the court
house ; wherefore it is wisdom that the land should be pur-

CONTEADICTOEY PROPHECIES. 131

chased by the Saints, and also every tract lying westward,
even unto the line running directly between Jew and Gen-
tile; and also every tract bordering by the prairies, inas-
much as my disciples are enabled to buy lands. Behold,
this is wisdom, that they may obtain it for an everlasting
inheritance" (sec. 27, par. 1st.)

These passages have an unequivocal reference to the
State of Missouri, and yet the saints were expelled thence
in 1838. Subsequently, they found a resting-place in
Illinois, and built a temple at Nauvoo, which was then to
be the final possession of the "saints" But here also
they enjoyed but a temporary lodgment; they were again
expelled, and their city and temple destroyed. As they are
at present at Utah, we must look in " the Valley of the Great
Salt Lake " for the land of Mormon promise. And thus we
find in the pages of " The Seer " that at length the true spot
is found.* " Thus we see," says the editor, " that twenty
years ago it was foretold in great plainness that Zion should
nourish and rejoice upon the hills and mountains ; thus, in
an unexpected manner, Zion is placed in her appropriate
position." The prophecy here referred to is found in the
" Book of Doctrines and Covenants," p. 156, " which came
through Joseph the seer, in September, 1831." The only
mention in that pseudo-prophecy which can at all be drawn
into a reference to Utah, are the passages, " Behold, I, the
Lord, have made my church in these last days like unto a
judge sitting on a hill, or in a high place, to judge the
nations ;" and " she shall be an ensign unto the people."
This prophecy, if such we may, without offending, call it,
clearly refers to the judicial and heraldic state of the Mormon
church ; and certainly has no reference to the locality of the
new sensual paradise of these " Latter Day Saints," situated,
as Utah is, in the valley of the Great Salt Lake. But
while we leave the Mormons to reconcile these inconsis-
* See vol. i. pp. 5—7.
K 2

132 MORMON OFFICES AND INSTITUTIONS.

tencies, it is clearly demonstrated tliat the former predictions
were not fulfilled, and that the history of the sect explicitly
gives the contradiction to the divination of Joseph Smith.
It is of no avail for Mr. Pratt specially to plead on this
point.* All his attempts at argument cannot invalidate
the fact that the saints were exterminated, first from Mis-
souri, and then from Illinois. Whether they were lawfully
expelled, or otherwise, is not the consideration, although it
would appear that Divine providence thus visited them
because of their heretical doctrines and gross immoralities.
The simple fact recurs — they were driven from Smith's
promised land ; and the prediction not being fulfilled, the
proposition is fully proved that Smith was a false prophet,
and not inspired.

When this their chief prediction is thus shown by their
history and their own attempts at reconciliation to be falsi-
fied, it will be a work of supererogation to consider others
equally contradicted by facts and testimony. But so pos-
sessed are they with this spirit of prophecy that " the elders
of the church" in their orations continually predict of wars
and rumours of wars, pestilence and famine ; and as the
Western Powers are now engaged in a mighty struggle with
the northern despot, they point to this and " the pestilence
which" now "walketh in darkness, and the destruction
which wasteth in noon day," as evidence of their Divine
mission, not considering that all this was foretold by the
infallible Word centuries ago. We want no more knowledge
on this, except how to prepare for the conflict, and how with
patience and self-denial to await the glorious appearing of
the great Glod, that we may be found blameless in that day
of our Lord Jesus Christ.

It may be seen, however, how they succeed in some
instances in inducing belief in their prophecies.

" The following is one very easy and designing way of

* See " Reply to Remarks on Monuonisin," p. 5.

MOEMON DUPLICITY. 133

giving a prophecy, so as to produce great effect upon the
people at large : — When a new convert is made, the eldera
write a letter unknown to the proselyte. So long as he
remains faithful to them the letter is preserved, sealed, and
in the hands of a third party ; but if he leave them, a meeting
is called, the letter is brought forth with solemn pomp, and
its contents publicly read. They are found to be as follow,
the date of the letter being that of the convert's admission
to their body : —

" Dear Brothers and Sisters in .

" It seemeth good unto us, and also unto the Holy Grhost,
to write to you a few words, which cause pain in our hearts,
and will also pain you when they are fulfilled before you ;

yet you shall have joy. Brother will not abide in the

Spirit of the Lord, but will reject the truth, and become
the enemy of the people of Glod, and expose the mysteries
which have been committed to him, that a righteous judg-
ment may be executed upon him, unless he speedily repent.
"When this sorrowful prediction shall be fulfilled, this letter
shall be read to the Church, and it shall prove a solemn
warning to all to beware. Farewell in the Lord."

Signed by the president and elder at the time of the
conversion.*

4. We have thus examined the Mormon pretensions to
the power of working miracles and prophecy, and discovered
that they have no foundation in fact or history, but are alike
visionary and deceptive. The claim to the apostolic office
which they set up is not sustained by the doings they
advance as evidence. That evidence is nugatory and con-
tradictory. The office of the apostles was formative. They
commenced and completed the construction of the church.
" This is the distinction and peculiar glory of the apostolate,
which was therefore personal, not transferable, not com-

* " Mormonism ; its History, Doctrines, and Practices," p. 20, by
Bev. W. Sparrow Simpson, B.A.

134 MOEMON OFFICES AND INSTITUTIONS.

municable beyond the definite number; temporary, not
hereditary, not consecutive and permanent ; special or extra-
ordinary, as related to the special design and work of
founding in the world a new and peculiar social instrument
for the accomplishment of Jehovah's spiritual designs. To
speak of the apostles' successors is to betray ignorance of
the apostolic office. The church could be formed only once ;
it was formed appropriately and perfectly by the apostles."*
"If there arise among you a prophet, or a dreamer of
dreams, and giveth thee a sign or a wonder ; and the sign
or wonder come to pass, whereof he spake unto thee, say-
ing, Let us go after other gods, which thou hast not known,
and let us serve them; thou shalt not hearken unto the
words of that prophet or that dreamer of dreams," etc.
(Deut. xiii. 1, 3.) The Mormons have a god like unto
themselves, " flesh and bones," and about their own " size,"
and therefore a strange god ; and even should their signs be
fulfilled and their predictions verified, yet we are forbidden
to turn aside from the true God to follow these dreamers,
however cunningly devised their fables may be. Their path
is one of error and superstition, one of infidelity and immo-
rality ; it leads not to, but from God and truth. Having
candidly weighed these doctrines, we unfeignedly warn and
exhort all to flee from that devious path and pestilential
atmosphere. " Thus saith the Lord, Stand ye in the ways
and see, and ask for the old paths, where is the good way,
and walk therein, and ye shall find rest for your souls"
(Jer. vi. 16.)

" Ecclesiography," p. 87, by Kev. J. G. Manly.

135

PAET IY.

MORMON MOEALITY.

SECTION I.

MORMON MYSTEEIES.

(1.) Secret ceremonies — Mysteries of two kinds — Former practices at
Nauvoo — Oath of the Yan Dusens. (2.) Eesemblance between Mor-
monism and heathenism — Secrecy — Violation of it visited with death
— The few only admitted — Holy water used — Anointing — Garment of
peculiar virtue — Signs — Cries — Gestures — Libations — Oath — Licen-
tiousness.

I. THE Mormons perform various secret ceremonies in
their temple service.

1. The word " mystery," is of frequent occurrence in the
apostolic writings, and means something secret, or hid;
something not manifested or revealed. It is therefore used,
not only in reference to evil, but also good things. In 1 Cor.
ii. 7, the apostle distinguishes between the wisdom of the
world and the wisdom from above. The latter he calls " a
mystery." So, likewise, he speaks in another epistle of
"the mystery of iniquity," (2 Thess. ii. 7.)

2. Mysteries may be said to be of two kinds : —

First. Such as would never have been known without
revelation, but are understood when revealed. Of this
number may be mentioned, the satisfaction of Christ, the
pardon of sin on account of that satisfaction, and the eternal
life purchased by the atonement made by the Son of God.

136 MOEMON MORALITY.

Second. Those of which we know the existence or reality
when revealed, but cannot comprehend either their manner
or mode. These are, the Trinity in Unity, the hypostatic
union, or the union of the Divine and human nature in the
Lord Jesus Christ.

.The calling of the G-entiles is called a mystery, (Rom. xiv.
25 ; Col. i. 26, 27.) The spiritual union of Christ with his
church is called a mystery, (Eph. v. 32.) The " Gospel'*
is also called a mystery, (1 Tim. iii. 16.) There was like-
wise "the mystery of iniquity," avo/jnas, lawless, either with-
out acknowledging the law or transgressing the law. " The
mystery of iniquity" is either a lawless secret, for which
there is no authority in law, or a secret transgression of an
expressed law. The apostle said that this " mystery' of
iniquity doth already work." It was even in his time
energetic and in operation. He might have alluded to those
Judaizing teachers who had crept into the primitive church,
disarranging the apostle's doctrines and institutions, as at
Corinth, Galatia, etc. ; or he might have referred to the
Gnostics, in opposition to whom the apostle John wrote
his Gospel and Epistles. John says, " Even now are there
many antichrists," (1 John ii. 18 ; iv. 3.)

The Greeks and B/omans had also their temple mysteries,
such as the Bacchanalia, Eleusinia, and Dionysia. These
were mysteries of iniquity. They were iniquities practised
in secret, and of this character are the temple mysteries of
the Mormons.

3. It cannot be supposed that the followers of Joseph
Smith will publish their secret ceremonies, if those cere-
monies are likely, when known, to be considered Pagan
rather than Christian, demoralizing rather than elevating
and ennobling. All the information which we can obtain
respecting their private practices must therefore be obtained
from those who formerly were of their number, and who,
being initiated into their secrets or mysteries, had know-

HIDDEN ORGIES OE MORMONISM. 137

ledge of them. Of this class are the following persons,
who, having retired from the society of the Mormons,
revealed certain things concerning their doings in secret,
and which were published in America, under the title of
the " Sublime and Ridiculous blended ;" and reproduced in
England by the title of " The Hidden. Orgies of Mormonism,
practised in Nauvoo and its Temple." These persons
declare on oath, that the account which they published is
strictly true. The following is a copy of the oath : —

" United States of America, Southern District of K T.

" I, McGree Van Dusen, and Maria Van Dusen his wife,
being duly sworn, do depose and say, that the matters set
forth in the pamphlet entitled the * Sublime and Ridiculous
blended,' by them published, are true, and that they them-
selves have passed through the initiatory ceremony by
which thousands have been and are now being formed into
a secret conspiracy against this nation.

" J. McGrEE VAN DUSEN,
" MARIA VAN DUSEN.

" Sworn this 13th day of December, 1847, before me,

" DAVID L. GARDINER, U. S. Commissioner.'*

It will be perceived that this occurred while as yet the
temple at Nauvoo was standing. Since that period the
'* Saints" have been expelled from Nauvoo, and their temple,
reared at a great expense, has been destroyed. But as these
occult doings form a part of their religious ceremonies,
there can be little doubt of the same, or very similar prac-
tices, obtaining at the new settlement at Utah, in the Great
Salt Lake Valley. The design of the present section is to
show in what respect the Mormon mysteries correspond
with the secret ceremonies of the ancient heathens ; then to
inquire if such a resemblance to heathenism, and consequent
dissimilarity to purity and Christianity, can be a mark of a
true church ; and, finally, if such as lead their unhappy
votaries so astray can have any just claim to inspiration

138 . MORMON MORALITY.

and revelation. It will be necessary, therefore, to take the
statement of the Yan Dusens, and trace the similarity of
Mormon with heathen mysteries.

II. — 1. There are several points of resemblance between
heathenism and Mormonism in these secret observances,
but before particularizing it will be necessary to give a brief
description of the interior of the late temple at Nauvoo.
" In the centre of the basement, which is the full size of the
temple, (eighty feet wide, and one hundred and twenty-eight
feet in length,) is a baptismal font, supported by twelve
oxen as large as life, heads fronting out each way from the
centre, executed in solid stone. Two stairways lead into the
font from opposite directions. All around the outside of
this main floor are small rooms. On the first floor are
three pulpits, and a place for a large choir ; and on either
side eight arched windows. Around the ball of the spacious
attic are twelve small rooms, each lighted with a beautiful
circular window, and a massive lock on the door." It
appears that this house was built by special revelation.
In 1841, this structure was commenced under the following
circumstances : — " Joseph Smith issued a proclamation to
all his followers in Nauvoo, etc., that God commanded
them, through him, to build him a house, wherein he, the
Lord, might reveal, through his prophet Joseph, ordinances
essential to their salvation, which had been hidden from the
church from the foundation of the world." Smith was
killed during the erection of the building, and the Mormons
on his death were thrown into great confusion, on the
supposition that the object of the house had departed with
Smith their prophet. Sidney Eigdon, however, who had
been with Smith throughout the whole affair, and who was
of the utmost importance to him, with other ambitious
men of the sect, were not willing to let the good thing slip
away from them so easily. After deliberation, Brigham
Young, the present leader of the sect, secured to himself

RESEMBLES HEATHEN MTSTEEIES. 139

the place previously held by Smith, and arranged things in
such a way so that the design might be carried out fully
while he secured the allegiance of all the faithful Mormons.
" Accordingly, after a secret preparation in the temple, of a
few individuals selected for that purpose, with closed doors,
unknown to the main body of the people, we are called in,
by two at a time, male and female, and are initiated into the
mysteries, and bound, at the expense of life, not to tell
another, — not even a Mormon." *

2. The Eleusinia, was a festival observed every fourth
year by the Cretans, Lacedaemonians, and others ; but more
particularly by the people of Athens, every fifth year at
Eleusis in Attica, where it was introduced by Eumolpus, B.C.
1356. It was the most celebrated of all the religious
ceremonies of Greece, whence it is often called by way of
eminence, /jLva-rripia, the mysteries, t

The Dionysia or Bacchanalia were introduced into Greece
from Egypt, by Danaus and his daughters, or by a certain
Melampus. It has been thought that the Dionysia of the
Greeks are the same as the festivals celebrated by the
Egyptians in honour of Isis. J

Mormonism bears a striking resemblance to these heathen
religious ceremonies. The particulars must be gathered
from the testimony of the Van Dusens and from Lempriere's
Dictionary.

(1.) (a.) Secrecy was observed, and the violation of it
punishable with death.

MOEMONISM. HEATHENISM.

" We are called in, by two at a " It was so superstitiously ob-

time, male and female, and are served that if any one ever revealed

initiated into the mysteries, and it, it was unsafe to live in the same

bound, at the expense of life, not house with him. Such a wretch

to tell another — not even a Mor- was publicly put to an ignominious

mon." — Van Dusen. death." — Eleusinia.

• Van Dusen, p. 12.

f Lempriere's Classical Dictionary. J Ibid.

140

MOEMOff MORALITY.

(£.) In either case, a temple was erected to celebrate
these mysteries.

MOEMONISM.

" The following process is what
myself and wife were personally
taken through, in turn with up-
wards of twelve thousand others,
in the winter of 1846, said to be
our reward, as revealed from God
to Joseph Smith, for erecting that
splendid edifice, and the express
object for which it was built." —
Van Dusen, First Degree in the
Temple.

(c.) Entrance was only granted to the privileged.

HEATHENISM.

" The candidates, crowned with
myrtle, were admitted by night
into a place called the mystical
temple, a vast and stupendous
building.' ' — Eleusinia.

" We have notice to appear at
the temple at five in the morning,
(winter.) I am instructed to wear
white drawers. My wife is to
bring her night clothes with her.
What these are ordered for, we
have no idea in the least. We
pass up the main winding stair-
way, from the base to the attic
story — then called and placed in
front of a closed door that opens
on a floor the whole size of the
temple. I am ordered now to
take my wife and pass through
this door, which opens as we ap-
proach it. We are brought im-
mediately into a narrow hall ; at
the further end of the hall a man
stands; as we approach him, he
says, you must here separate;
directs me through a door to the
right, my wife through one at the
left, in an opposite direction. I
next pass through an examination
to the effect, whether I am suffi-

" As the benefits of expiation
were so extensive, particular care
was taken in examining the cha-
racter of such as were presented
for initiation. Such as were guilty
of murder, though against their
will, and such as were convicted
of witchcraft, or any heinous crime,
were not admitted, and the Athe-
nians suffered none to be ad-
mitted but such as were mem-
bers of their city. This regulation,
which compelled Hercules, Castor,
and Pollux, to become citizens of
Athens, was strictly observed in
the first ages of the institution,
but afterwards all persons, barba-
rians excepted, were freely initi-
ated."— Eleusinia.

MOEMON HOLY WATER.

HORMONISM. HEATHENISM.

ciently responsible to receive what
they are about to commit to me,
etc. If I am known to be so, I
am initiated through ; if not, I
go no further. After undergoing
an examination of this kind, I
am ordered by the conductor to
lay off my outside clothes, such as
coat, vest, pants, boots, etc., and
lay them in the centre of the floor."
— Van Dusen, First Degree.

(d.) Holy water used in these ceremonies.

" I am next conducted through
a door into another room, which is
considerably shaded, nearly to twi-
light. There is a variety of ceremony
going on in this room, some of
rather too delicate a nature to speak
of, as this work is designed to be
read by all classes of both sexes. I
am, however, divested of the re-
mainder of ^my clothing, which
leaves me in a state of perfect na-
kedness, and placed in a horizontal
position in a bath of water that has
been prepared for that purpose,and
am washed from head to foot, with
the following ceremony : — ' I wash
you that you may be clean to per-
form the work assigned to you;
— your eyes, that you may see the
glory of Grod ; your ears, mouth,

arms, and breast ; your thus

and so ; your (I dare not explain) ;
and so down to your feet,' etc.
All this time I am rolled about in
the bath, half strangled, under a
considerable excitement, etc. At
last the priest pronounces me
clean," etc. — Van Dusen, Second
Degree.

" The person who assisted was
called vSpavos, from u5wp, water,
which was used at the purification,
and they themselves were called
the initiated. As they entered the
temple they purified themselves by
washing their hands in holy water,
and received for admonition that
they were to come with a mind
pure and undefiled, without which
the cleanness of the body would be
unacceptable. The second day was
called AAoSe, fiva-rai, To the sea,
you that are initiated, because they
were commanded to purify them-
selves by bathing in the sea." —
Eleurinfa.

142

MORMON MORALITY.

HEATHENISM.

" TheHierophantes,^e revealer
of sacred things, anointed his body
with the juice of hemlock." —
Eleusinia.

(e.) Anointing was also a part of the ceremony in both
cases.

MOEMONISM.

" I am now ordered out of the
bath in a standing position, and
have perfumed oil poured from a
cow's crooked horn on the top of
my head, until it runs partly over
my body. I am now said to be
the Lord's anointed, etc. After
this the priest lays his hand on
my head and ordains me to be a
king in time and eternity." — Van
Duseny Second Degree.

(/!) A garment to which was ascribed a peculiar virtue
was put on the neophyte.

" I am presented with, and have
put on, what they call an under
garment. This is a tight fit, made
of white cotton cloth, with two
marks cut in it, a square on the
breast and a compass on the knee.
I am told this garment represents
the white stone in Scripture. I
here have a new name given me.
I am told also that I am to wear
this garment under my clothes
while I am in the world. God has
ordered this / and I can receive no
harm while I have it on" — Van
Dusen, Second Degree.

(y.) They used certain signs, and had two precious stones.

" The compass on the knee sig- " The holy mysteries were read

nifies our willingness to bow al- to them from a large book called

ways; the square, God's protec- TT erpcafj-a, because made of two stones

tion," etc. — Van Dusen. fitly cemented together." — Eleu-

" With the records was found c a sinia.
curious instrument,' which con-

" The garments in which they
were initiated were held sacred, and
of no less efficacy to avert evils than
charms and incantations. From
this circumstance, therefore, they
were never left off before they were
totally unfit for wear, after which
they were appropriated for chil-
dren, or dedicated to the goddess,"
(Ceres.) " The initiated were
under the particular care of the
de ities . ' ' — Eleusinia " In the Dio -
nysia they wore 'white striped
garments.' "

SIGNS, CEIES, AND GESTUBES. 143

MOBMONISM. HEATHENISM.

sistcd of two transparent stones.
It was an instrument by which
they (the seers) received revelation
of things distant," etc. — "Remark-
able Visions" by Orson Pratt.

"We have certain signs, grips,
key- words," etc. — Van Dusen.

(Ji.) Both have cries in their ceremonies.

" My conductor knocks at the " Both sexes joined in the so-
door ; one from within asks, * Who lemnity, filling the air with hide-
is there ? ' My conductor replies," ous shrieks and shouts, and cry-
etc. — Van Dusen, Sixth Degree. ing aloud, 'Evoe Bacche ! lo!

lo! Evoe! lacche!'" etc. — Dio-

nysia.

This transpires after his wife had joined him.

" All is now silent for a time ; " Strange and amazing objects

the silence is at length broken by presented themselves ; the place

a rumbling noise from a distance ; seemed to quake — resplendent fire

the noise terminates in a voice." — gloomy darkness and horror —

The patient, who is supposed to thunders — hideous noises and

be Adam in embryo, hears a re- bowlings were heard, etc. This

presentation of God creating the was called intuition" — Eleusinia.
world, etc. — Third Degree.

(2.) The comparison has hitherto been confined, with one
exception, to the Eleusinia. It is equally forcible with
respect to the Dionysia, or with both combined.

(a.) Unseemly gestures are introduced, and feigned repre-
sentations of the Almighty Creator.

" I am next ordered to change " The worshippers imitated, in

my position to a sleeping one, as their dress and actions, the poetical

if fulfilling, 'And the Lord Grod fictions concerning Bacchus. —

caused a deep sleep to fall upon Their gestures and actions were

Adam,' etc. I am ordered to put like those of a drunken man. The

my head low, and feign a deep priests put serpents in their hair,

sleep. The individual representing and, by the wildness of their looks,

the Almighty continues his work, and the oddity of their actions,

144

MOEMOtf MOEALITY.

HEATHENISM.

they feigned insanity." — Dio-
nysia.

"The Hierophantes (the chief
who attended at the initiation) is
said to have been a type of the
powerful Creator of all things,
AaSoi/xos of the sun, Krjpu£ of
Mercury, and 6 eVi Pupy of the
moon." — Eleusinia.

MOEMONISM.

as if fulfilling, 'And He took a
rib,' etc. He then passes out of
the room, and is supposed to have
formed the woman of the rib ; he
soon returns with the woman. I
am saluted by a loud voice,
'Adam! here is thy companion,'
etc. I now raise my head, and
awake out of my feigned sleep,
and, to my surprise, a female stands
before me; her dress consists of
an under piece of linen, white
stockings, long nightgown, and a
white head-dress, looking me di-
rectly in the face with a smile."
" After a second squint at this
new-made Eve, I found her to be
my wife." She has gone through
a similar ceremony. " We are
now supposed to be Adam and
Eve, and the reason of my shirt
being outside, and she having on
nightclothes, is to represent na-
ture. I am next ordered to take
Eve into another apartment." —
Van Dusen, Third Degree.

&. Libations are offered in these ceremonies.

This place "is covered with
green trees, etc., forming alleys,
walks, etc." A farce is then per-
formed, in which the Almighty
and the devil have representatives,
and the temptation of our first
parents is imitated. " We are now
conducted into a fifth room," and
a burlesque of all the sects is gone
through, in which " an individual,
representing the devil, comes in
with great glee." He "holds in

" It was usual to bring a vessel
of wine, adorned with a vine
branch." — Dionysia.

"The last day of the festival
was called earthen vessels, because
it was usual to fill two such ves-
sels with wine, one of which being
placed towards the east, and the
other towards the west, which,
after the repetition of some mys-
tical words, were both thrown

AN OATH OF SECEEST NECESSAEY.

145

MOEMONISM. HEATHENISM.

his hand a long-handled wooden down, and the wine being spilt on
noggin, which holds about a pint ; the ground, was offered as a liba-
he drinks, and hands the noggin tion." — Eleusinia.
to us ; we drink, and hand it
back." The supposed devil rails
against the Mormons, and says,
that unless something can be done
to stop their progress all the sects
will be overthrown. " He is com-
manded to leave, and let the sects
alone. He now drops Ms noggin,
and flees out of the room with
great haste and fury. The sup-
posed Lord having thus con-
quered the devil, recommends the
only true way to us, that is, the
apostolic way, which he says is
Joseph Smith's doctrine in every
particular." — Fifth Degree.

(c.) An oath is exacted from all those who are initiated,
who are sworn to secresy on pain of death.

"We are required to kneel at
this altar, where we have an oath
administered, to the effect that we
will, henceforth and for ever, use
all our influence to destroy this
nation, and teach it to our pos-
terity. We are sworn by a solemn
oath, that we will never reveal to
any person what we do and see in
the temple." The oath is as fol-
lows : — " You do solemnly swear,
in the presence of Almighty God,
his angels, and these witnesses,
(pointing to individuals in the
room that have secret instructions
to take life,) that you will, from
this time henceforth and for ever,

"This mysterious secresy was
solemnly observed and enjoined
to all the votaries ; and if any
appeared without proper intro-
duction, he was immediately pu-
nished with death." — Eleusinia.

" It was unlawful to reveal
whatever was seen or done during
the celebration. The chief per-
sons that officiated took solemnly
an oath before their appointment."
— Dionysia.

146

HOBMOtf MOEALITT.

MOKMONISM. HEATHENISM.

begin and carry out hostilities
against this nation, and teach it
to your children ; and to keep the
same intent a profound secret now
and for ever, so help you God." —
Sixth Degree.

(d.) Strange apparel is put on them, and they are at
liberty for all licentiousness.

" I now pass through a door
into a very large and spacious
room, perfectly light, representing
the celestial kingdom of G-od.
This being the last room, we are
all clothed in the apparel of kings
and queens, with crowns upon our
heads ; here we remain as long as
we please, kings and queens, some-
times numbering hundreds. In
this room are all the mysteries of
the kingdom taught, such as what
is called the spiritual-wife doc-
trine. The women are here in-
structed by this leader, through
his roundabout stratagem, that
they are no more under obligations
to their husband, if they have one
(if he or his associates take a no-
tion to her,) and it is then* privi-
lege to leave their lawful husband,
and take another; and it is the
privilege of some kings to have
scores, yes, hundreds of queens,
especially the king of kings, Brig-
ham Young. Here is the secret of
the spiritual-wife doctrine : — Their
kingdom is to consist in their own
posterity, and the more wives the
ffreater his opportunity of getting

" They clothed themselves in
fawns' skuas, fine linen, and mitres ;
crowned themselves with garlands
of ivy, vine, fir, etc. Both sexes
joined in the solemnity. They
were a scene of lewdness, extrava-
gance, and debauchery. Among
the Romans, both sexes promis-
cuously joined in the celebration
during the darkness of the night,
and impure actions and indul-
gences prevailed at the solemnity."
— Dionysia.

So, likewise, the Eleusinia were
observed at Rome, with " freedom
and licentiousness."

IDENTICAL "WITH HEATHENISM. 147

MORMONISM. HEATHENISM.

a large kingdom. It is an object
to one that holds this doctrine
sacred, as thousands do, to get all
the women he can ; consequently,
it subjects that portion of the fe-
male sex over which he has influ-
ence eventually to literal ruin." —
Seventh Degree.

3. It will now be seen that Mormonism is only heathen-
ism in the nineteenth century of the Christian era. The
question therefore arises, Can such a society be a Christian
church ? Is such impurity, burlesque, and blasphemy com-
patible with the religion of Jesus Christ ? Does it tend to
elevate man in mental vigour or moral beauty ? Is it the
way to raise man above " the corruptions which are in the
world," that he may "partake of the Divine nature?"
Instead of making its unhappy votaries attractive with
virtue, it causes them to become repulsive with vice. Instead
of making them sublimely beautiful in society, they become
loathsome and plague-spots, alarmingly injurious to the best
interests of the dearest relationships. For such persons to
pretend to be sent of Grod and inspired apostles, only
heightens their iniquity and exhibits their deep depravity.
They have soared too high in their pretensions. Icarus
attempted to fly with wings cemented with wax ; his flight
proved his destruction when the sun melted the cereous sub-
stance, and his presumption was a fatal experiment. So
these pretenders, who attempt to soar to heavenly inspira-
tion with their earthly volume, cannot endure the test of
that glory which " gilds the sacred page," and shines
" majestic as the sun." They are of the earth, and return
to it.

L 2

148 MOEMON MOBILITY.

SECTION II.
POLYGAMY, OE, THE SPIEITUAL-WIFE DOCTEINE.

1. " Celestial marriage," or, " plurality of wives" — Origin of the
doctrine amongst the Mormons— Produces an unexpected cata-
strophe— More fully taught to the faithful few — Testimony of Martha
Brotherton — Polygamy openly avowed. 2. Mormon authority for
polygamy rests on one of their own revelations, an ex post facto
one — Polygamy practised at Utah — Proved by two witnesses — Reve-
lation permitting plurality — Smith allowed, but not his wife, to
practise the sin — Eobert Owen and Orson Pratt — Mormon revelations
at variance — Natural theology condemns polygamy — Existing state of
society condemns it — No benefit in adopting it — Opposed to Scrip-
ture— Patriarchal custom — Kules for polygamy — Mormon interpreta-
tion of Scripture — Old Testament — New Testament — Blasphemy —
Glorying in polygamy — Libel on Luther.

I.— 1. THIS doctrine of the " Latter Day Saints" has
been fully developed recently under the name of " Celestial
Marriage," in the pages of a- work entitled " 'The Seer,' "in
commemoration of Joseph Smith, the great seer of the last
days." It is edited by Orson Pratt, one of the Mormon
apostles. The practices of "plurality of wives, as developed
in a revelation given through. Joseph the Seer," and of
" Celestial Marriage, or, Marriage for all Eternity," are fully
stated, and their vindication attempted. This doctrine
follows as a necessary consequence from their temple mys-
teries, and although worthy only of condemnation by all
pure minds, yet it can excite no surprise with those who are
acquainted with their notions respecting the Deity, and their
vaunted claims to new revelation. As the utmost care will
be necessary in treating of this part of their doctrines, that
modesty may not be offended, references will be merely
given in many instances to their writings on the subject.
Nothing but a firm conviction that duty demands the

OBIGIN OP MORMON POLYGAMY. 149

exposure could have induced this notice of the corrupt
system.

2. It will be necessary to give an account of the origin of
this doctrine, and trace it' until its full development.

The doctrine did not originate with " the prophet,"
although it was subsequently confirmed by him through
Mormon revelation. Sidney Rigdon stole a march on Joseph
Smith in this particular, as it appears that he was the first
to teach the " spiritual- wife doctrine."

Mr. Mayhew, in his " History of the Mormons," p. 125,
says, " The power and influence of Joseph were too great not
to excite envy, and Sidney Rigdon did great mischief by
introducing a novelty called the ' spiritual- wife' doctrine.
This caused great scandal, both among the Mormons and
among their enemies. Joseph himself appears, unless he
has been grievously maligned, and unless the affidavits pub-
lished by his opponents were forgeries, to have had as great
a penchant for plurality of wives as Mahomet himself. Sid-
ney Bigdon, according to the same authority, outdid him in
this respect, and had ' revelations' of his own, which he
made subservient to the gratification of his passions. There
was possibly some exaggeration in these stories, but they do
not appear to have been wholly unfounded, as far as Rigdon
and some others were concerned."

Mr. Mayhew might with equal justice have included
Smith himself, for the evidence tends to criminate him as
well as " his indiscreet friend Rigdon."

Notwithstanding the general prosperity of the Mormons
at Nauvoo at this time, "the 'spiritual- wife' doctrine of
Sidney Rigdon was the cause of the greatest scandal, and
ultimately produced an unlooked-for catastrophe."* " In
addition to the troubles and difficulties springing from the
persecution of his Missourian enemies, Joseph was exposed

* Mayhew, p. 125.

150 MOBMON MOEALITT.

to vexations and dangers of a kind even more exasperating."*
While Smith imagined that he was the only authority in
matters of religion, others judged him as an impostor, and
yet continued members of the sect. Many of these con-
sidered that their revelations were quite as valid as his, and
conceived that they had a right to any number of wives,
provided they could maintain them. Smith could not admit
of this, and therefore excommunicated all who contended for
such practices ; while he himself, if testimony can be relied
on, taught and practised the same immorality. He had
particular trouble in thia respect with one Higbee, who,
after being cut oif from the society, brought an action
against Smith, which involved him in large legal costs.
Higbee lost his suit, brought before the municipal court of
Nauvoo, of which Smith as mayor, and the leading " Saints"
as aldermen, were members ex-officio. Not foiled in this,
however, Higbee accused " Joseph himself of the very
crimes with which he had charged Higbee." The schis-
matics gave currency to a report which " led to important
and unforeseen results. It was asserted that one Dr. Foster,
a Mormon, and member of the Danite band, or Society of
the ' Destroying Angels,' organised in Missouri for the
defence of the ' Saints,' having been absent from home, had
suddenly returned without giving notice to his wife, and
found the carriage of the prophet at the door. Having
been cut off from the church, and having, it is alleged, had
previous suspicions of an improper intercourse between
Joseph and his wife, he questioned Mrs. Foster as soon as
Smith took his departure, when the lady confessed that
Joseph had been endeavouring to persuade her to become
his ' spiritual wife.' The Mormons then, and ever since,
have indignantly denied the truth of this particular charge ;
and of all the charges brought against Joseph as regards a

* Mayhew, p. 150.

A VILE ATTEMPT OF SMITH. 151

plurality of wives ; and in especial reference to the ' spiritual-
wife doctrine,' they allege what appears from his whole
career to be most probable, that he was at all times most
anxious to preserve the church free from taint, and to
exclude adulterers, seducers, and persons of immoral lives."*
Mr. Mayhew has probably changed his opinion now, on dis-
covering that the very doctrine depends on a revelation
given by Smith at this very time, and which therefore leaves
but little if any doubt that he was as great a criminal as
those whom he excommunicated.

A newspaper, called the Expositor, was commenced to be
published at this time, and Dr. Foster was one of the chief
promoters of the design, assisted by others of the excom-
municated. " In the first number was printed the affidavits
of sixteen women, to the effect that Joseph Smith, Sidney
Eigdon, and others, had endeavoured to convert them to the
" spiritual- wife " doctrine, and to seduce them under the plea
of having had especial permission from Heaven. This was
somewhat too daring ; and Joseph Smith, in his capacity of
mayor of Nauvoo, immediately summoned the aldermen,
councillors, and other members of the corporation, to con-
sider the publication. They unanimously declared it to be
a public nuisance, and ordered the city marshal * to abate it
forthwith.' A body of the prophet's adherents, to the
number of two hundred and upwards, sallied forth in
obedience to this order, and proceeding to the office of the
Expositor, speedily rased it to the ground. They then de-
stroyed the presses, and made a bonfire of the papers and
furniture." t The issue of this proceeding was, that a war-
rant was taken out against the prophet and sixteen others,
who had been aided and abetted in this destruction of pro-
perty. Smith refused to acknowledge the validity of the
warrant, and the constable was marched out of Nauvoo by

* Mayhew, pp. 151, 152. f Ibid. p. 153.

152 MOBMON MOBALITY.

the city marshal. The opposition to law thus manifested
against the authority of the county officers caused the
militia to be called out to support the officer in the arrests.
Smith and his brother Hyrum, however, gave themselves up
to the authorities, and while in prison they were attacked
by a lawless mob, who shot both of them dead. Here, then,
was the dreadful catastrophe which arose from the spiritual-
wife doctrine. No one can justly vindicate the conduct of
Smith's murderers, any more than Smith can be considered
a martyr in the cause of truth. If a martyr at all, he was
one to the pernicious and immoral doctrine of plurality.

3. These were the first-fruits of the " spiritual- wife "
doctrine, which was soon more fully and openly taught, but
only then amongst the faithful few. To deceive those who
were not of their number, they denounced adultery and
fornication, and thus led others to the conclusion that the
reports concerning them were libels on their conduct, and
contrary to their declared sentiments. Testimony, however,
is not wanting to the perfidious conduct of Joseph Smith,
who endeavoured to persuade his victims, and justify his
conduct, by pretending that he had received a revelation
from God. One Martha Brotherton, of Manchester, brings
the whole charge against Smith. She says, " I had been at
Nauvoo nearly three weeks, during which time my father's
family received frequent visits from elders Brigham Young
and Heber C. Kimball, two of the Mormon apostles ; when,
early one morning, they both came to my brother-in-law's
(John M'llwrick's) house, at which place I then was on a
visit, and particularly requested me to go and spend a few
days with them. I told them I could not at that time, as
my brother-in-law was not at home ; however, they urged
me to go the next day, and spend one day with them. The
day being fine, I accordingly went.

He led me up some stairs to a small room, the door of
which was locked, and on it the following inscription :

FIEST FBTJITS OF POLYGAMY. 153

' Positively no admittance.' He observed, ' Ah ! brother
Joseph must be sick, for, strange to say, he is not here.
Come down into the tithing-office, Martha.' He then left
me in the tithing-office, and went out I know not where.
In this office were two men writing, one of whom, William
Clayton, I had seen in England ; the other I did not know.
Young came in and seated himself before me, and asked
where Kimball was. I said he had gone out. He said it
was all right. Soon after Joseph came in and spoke to one
of the clerks, and then went up-stairs, followed by Young.
Immediately after, Kimball came in. ' Now Martha,' said
he, ' the prophet has come ; come up-stairs.' I went, and
we found Young and the prophet alone. I was introduced
to the prophet by Young. Joseph offered me his seat ; and
to my astonishment, the moment I was seated, Joseph and
Kimball walked out of the room, and left me with Young,
who arose, locked the door, closed the window, and drew the
curtain. He then came and sat before me, and said, ' This
is our private room, Martha.' ' Indeed, sir,' said I, * I
must be highly honoured to be permitted to enter it.' He
smiled ; and then proceeded, ' Sister Martha, I want to ask
you a few questions ; will you answer them ?' ' Yes, sir,'
said I. * * * * ' To come to the point more
closely,' said he, ' have not you an affection for me, that,
were it lawful and right, you could accept of me for your
husband and companion ?' * * ' I there-

fore said, If it were lawful and right, perhaps I might ; but
you know, sir, it is not.' ' Well, but,' said he, ' brother
Joseph has had a revelation from God, that it is lawful and
right for a man to have two wives ; for, as it was in the days
of Abraham, so it shall be in these last days, and whoever is
the first that is willing to take up the cross will receive the
greatest blessings ; and, if you accept of me, I will take you
straight to the celestial kingdom ; and if you will have me
in this world, I will have you in that which is to come, and

154= MOEMON MOEALITT.

brother Joseph will marry us here to-day, and you can go
home this evening, and your parents will not know anything
about it.1 ' Sir,' said I, ' I should not like to do anything of
the kind without the permission of my parents.' * * *
' Well,' said he, ' I will have a kiss, anyhow ;' and then rose,
and said he would bring Joseph. He then unlocked the
door, and took the key, and locked me up alone. He was
absent about ten minutes, and then returned with Joseph.
' Well,' said Young, * sister Martha would be willing if she
knew it was lawful and right before God.' ' Well, Martha,'
said Joseph, ' it is lawful and right before God — I know it
is. Look here, sis. ; don't you believe in me?' I did not
answer. ' Well, Martha,' said Joseph, ' just go a-head, and
do as Brigham wants you to — he is the best man in the
world, except me.' 'O!' said Brigham, 'then you are as
good.' 'Yes,' said Joseph. 'Well,' said Young, 'we
believe Joseph to be a prophet. I have known him near
eight years, and always found him the same.' ' Yes,' said
Joseph, ' and I know that this is lawful and right before
God, and if there is any sin in it, I will answer for it before
God ; and I have the keys of the kingdom, and whatever I
bind on earth is bound in heaven, and whatever I loose on
earth is loosed in heaven ; and if you will accept of Brigham
you shall be blessed. God shall bless you, and my blessing
shall rest upon you ; and if you will be led by him you will
do well ; for I know Brigham will take care of you ; and if
he don't do his duty to you, come to me and I will make
him ; and if you do not like it in a month or two, come to
me, and I will make you free again ; and if he turns you off,
I will take you on.' " * Mr. Mayhew very charitably sup-
poses that these things are the fabrications of Smith's
opponents, and adduces several quotations from their
authorized works, condemning adultery and all licentiousness,

* Mayhew, pp. 304, 305.

POLYGAMY ESSENTIAL TO SALTATION. 155

but it must be remembered that the Mormon notion of
adultery is very different from that which he understands as
such, for they think, teach,' and practice plurality, while they
deny that such constitutes adultery. Unequivocal testi-
mony can now be produced, which fully establishes their
views on the subject during the lifetime of Smith, and which
leaves but little, if any doubt, that Martha Brotherton's
narration is strictly true. Quotations will be produced in
which one wife only was allowed, not only to be followers of
Smith, but to Smith himself; and yet, we are informed that
the authority for plurality of wives rests on a revelation
given to Smith. When the latter is thus publicly avowed
and vindicated, it is a false charity which would believe
them incapable of such immoral practices. Polygamy is
unblushingly avowed and defended by the chief officers of
the sect. It is considered by them as the acme of perfec-
tion, and as the peculiar prerogative of the " saints" The
doctrine is held so sacred by them that it is an essential
article of their religion, and the non-receiving of which will
hazard their salvation. When such base systems as these
are openly declared, it becomes a painful but necessary duty
to expose the demoralizing villany. Epithets are not argu-
ments, and should always be avoided against persons.
Principles are different, and are either good or bad, moral
or immoral in their tendency, and it is a false modesty and
an affected kindness which does not ascribe to them their
proper quality.

II. — 1. The Mormons rest their doctrine of "plurality of
wives" on one of their own revelations.

This revelation was " given to Joseph Smith, the seer, in
Nauvoo, July 12th, 1843," about twelve months before his
death ; and there is, therefore, every reason to believe all
that is said concerning the criminal indulgences of this
false prophet. It appears that Smith made inquiry of the
Lord concerning the lawfulness of plurality, which leads to

156 MOBMON MORALITY.

the supposition that the revelation was required on a very
peculiar emergency, and if the testimony which has been
produced is worthy of credit, it will be manifest that such
was the case. It was, according to report, and which also
appears on the very face of the document, a mere ex post
facto revelation after the accomplishment of the wickedness.
If this be true — and reason combined" with testimony leads
to such a conclusion — then it will be seen to what an extent
this modern revelator, seer, prophet, translator, mayor,
general, candidate for the presidency, etc., was led by his
carnal desires and blasphemous pretensions to inspiration.
" Full of all wickedness," he scrupled not at any means to
gain a desired object, however shameful and appalling. The
history nauseates, while the blasphemy makes the mind
revolt at such practices claiming the sanction of the holy
and incorruptible Deity.

2. Before proceeding to the consideration of this doctrine
of polygamy, it will be necessary to establish the fact that
it is practised in Utah. It will be necessary to adduce two
witnesses only. The first is an unprejudiced observer, a
gentleman of the United States army. Captain Stansbury
relates, " I heard it proclaimed from the stand by the
president of the church himself, that he had the right to
take a thousand wives if he thought proper." Again he
says, " I have never known any member of the community
to avow that he himself had more than one, although that
such was the fact was as well known and understood as any
fact could be ;" and " that polygamy does actually exist
among them cannot be concealed from any one of the most
ordinary observation who has spent even a short time in
this community." " It is the doctrine of the church, that
no woman can attain to celestial glory without the husband;
nor can he arrive at full perfection in the next world without
at least one wife ; and the greater the number he is able to
take with him, the higher will be his seat in the celestial

POLYGAMY ACKNOWLEDGED. 157

paradise." * The second witness is " Orson Pratt, the G-uage
of Philosophy," one of the apostles of the Mormons. " Q-od
has actually commanded some of his servants to take more
wives, and has pointed out certain duties in regard to the
marriage ceremony, showing that they must be married for
time and for all eternity ; and showing still further, that, if
they refused to obey this command, after having the law
revealed to them, they should be damned. This revelation,
then, makes it a matter of conscience among all the Latter
Day Saints ; and they embrace it as a part and portion of
their religion, and verily believe that they cannot be saved and
reject it ; the church of the Saints conscientiously and sin-
cerely believe (it) to be essential to their salvation." t
" But have not some of the Saints in Utah more wives than
one ? Yes ; and they take good care of them too." J The
fact is thus clearly established that plurality of wives obtains
amongst the Mormons at Utah. Let us now produce the
pretended revelation sanctioning the custom. Let it be
observed, they do not pretend to practise it on the ground
that it was known in the patriarchal ages, or that it is
practised now by various Pagan and Mohammedan nations.
These instances they merely produce in support of its
reasonableness, and not as an authority sanctioning the
ordinance. The doctrine rests on Divine authority, and not
on any mere collateral or historical evidence, that it once
existed, and does now exist, and therefore is lawful ; but
that Glod has commanded it, has made it essential to salvation
here, and glorification hereafter ; and it is at the peril of the
soul that rejection is made of this revelation, coming through
" my servant Joseph." Well may the infidel sneer ; well may
the jester smile ; and well may the true followers of Christ
mourn in secret, when there is such a prostitution made of

* " Expedition to the Valley of the Great Salt Lake," etc., 1852, pp.
136, 137.
t " The Seer," vol. i. No. 1, p. 14. 1 Ibid. vol. i. No. 2, p. 30.

158 MOEMON MOEALITY.

our holy and pure religion, and the grossest immorality-
practised under the garb of religion ; while the name of the
Lord is thus blasphemed by false prophets, who are given
over to strong delusions, believing a lie, deceiving and
being deceived. " The day will declare it," and let them
then wrap themselves in their abominations, " Wherein
they think it strange that ye run not with them to the same
excess of riot, speaking evil of you," (1 Pet. iv. 4.)

3. The pretended revelation is thus given in "The
Seer:" — "Verily, thus saith the Lord unto my servant
Joseph, that inasmuch as you have inquired of my hand, to
know and understand wherein I, the Lord, justified my
servants, Abraham, Isaac, and Jacob ; as also Moses, David,
and Solomon, my servants, as touching the principle and
doctrine of their having many wives and concubines : Be-
hold ! and lo, I am the Lord thy God, and will answer thee
as touching this matter: Therefore, prepare thy heart to
receive and obey the instructions which I am about to give
unto you ; for all those who have this law revealed unto
them must obey the same ; for behold ! I reveal unto you a
new and an everlasting covenant ; and if ye abide not that
covenant, then are ye damned ; for no one can reject this
covenant and be permitted to enter into my glory ; for all
who will have a blessing at my hands, shall abide the law
which was appointed for that blessing, and the conditions
thereof, as was instituted from before the foundations of
the world: and as pertaining to the new and everlasting
covenant, it was instituted for the fulness of my glory ; and
he that receiveth a fulness thereof must and shall abide the
law, or he shall be damned, saith the Lord G-od."

The next paragraph annuls "all covenants, contracts,
bonds, obligations, oaths, vows, performances, connections,
associations, or expectations, that are not made, and entered
into, and sealed by the Holy Spirit of promise, through the
medium of mine anointed, whom I have appointed on the

DEPENDS ON A KEYELATION. 159

earth to hold this power, (and I have appointed unto my
servant Joseph to hold this power in the last days ; and
there is never but one on the earth at a time, on whom this
power and the keys of the priesthood are conferred,) are of
no efficacy, virtue, or force." The revelation then gives
instructions concerning "celestial marriage," or marriage
for eternity, in which the doctrine is taught, that those of
the Mormon church who are married here, according to
their ceremonies, will have the privilege of multiplying in
eternity ; " they shall pass by the angels, and the gods, which
are set there, to their exaltation and glory in all things, as
hath been sealed upon their heads, which glory shall be a
fulness and a continuation of the seeds for ever and ever.'*
It appears also, that Smith was a lineal descendant from
Abraham. " Abraham received promises concerning his
seed, and of the fruit of his loins, — from whose loins ye are,
namely, my servant Joseph." "We have also the new doc-
trine taught us, that it was not faith which was imputed to
Abraham for righteousness, as the apostle Paul informs us,
(Rom. iv. 3, 5,) but " Abraham received concubines, and
they bare him children, and it was accounted unto him for
righteousness, because they were given unto him, and he
abode in my law."*

It has been before observed, that the revelation was an
ex post facto affair, and that primd facie it is discoverable in
the document. " Verily I say unto you, a commandment
I give unto mine handmaid, Emma Smith, your wife, whom I
have given unto you, that she stay herself, and partake not
of that which I commanded you to offer unto her." This
part of the revelation evidently contradicts a former reve-
lation : " Let mine handmaid, Emma Smith, receive all
those that have been given unto my servant Joseph, and
who are virtuous and pure before me." A very convenient

• "The Seer," vol. i. No. 1, p. 10.

160 MOEMON MOBALITT.

revelation, not only to ease the mind of Smith's wife, but to
sanction his previous conduct, which had not the authority
of revelation. The conduct of Smith, therefore, according
to his showing, must have been worthy of condemnation.

But while Smith was allowed a plurality, his wife was not
to have the same liberty of licentiousness. " And I com-
mand mine handmaid, Emma Smith, to abide and cleave
unto my servant Joseph, and to none else. But if she will
not abide this commandment, she shall be destroyed, saith
the Lord, for I am the Lord thy G-od, and will destroy her
if she abide not in my law." If Emma Smith proved dis-
obedient it would not injure Joseph, for he would have " an
hundred-fold in this world of fathers and mothers, brothers
and sisters, houses and lands, wives and children, and crowns
of eternal lives in the eternal worlds." Joseph, however,
was not entirely lost to shame, as he acknowledges that he
had trespassed. " Let mine handmaid forgive my servant
Joseph Ms trespasses, and then shall she be forgiven her
trespasses, wherein she has trespassed against me." Finally,
the revelation gives the assurance that those who marry a
plurality of wives cannot commit sin in so doing.

" And again, as pertaining to the law of the priesthood. If
any man espouse a virgin, and desire to espouse another,
and the first give her consent ; and if he espouse the second,
and they are virgins, and have vowed to no other man, then
is he justified; he cannot commit adultery, for they are
given unto him ; for he cannot commit adultery with that
that belongeth unto him, and to none else ; and if he have
ten virgins given unto him by this law, he cannot commit
adultery, for they belong to him ; and they are given unto
him ; therefore is he justified." The revelation then con-
cludes with a repetition of the warning unto the wife of
him " who holds the keys of this power." * Here, then, is

* " The Seer," vol. i. No. 1, p. 12.

EGBERT OWEN AND OESON PEATT. 1G1

full latitude given to the followers of Joseph Smith to
perform those practices, condemned alike by the existing
state of society, reason, and Scripture, The apologist,
Orson Pratt, glories in the doctrine. He assures us that
its practice is not only virtuous, but a grand catholicon for
the moral evils in society. " Indeed, plurality among them
is considered not only virtuous and right, but a great check
or preventive against adulteries and unlawful connections,
which are among the greatest evils with which nations are
cursed, producing a vast amount of suffering and misery,
devastation and death; undermining the very foundations
of happiness, and destroying the framework of society, and
the peace of the domestic circle."

Mr. Eobert Owen has a fitting associate in Mr. Orson
Pratt, the Mormon apostle. Indeed, Mr. Owen, in his
"Marriage System of the JN"ew Moral World," scarcely
goes to the same extent with our modern apostle. The
marriage institution, as it exists in Christian nations, is
assailed by Mr. Owen as injurious on the ground of its
unreasonableness and want of conformity to the practices of
the brute creation ; but Mr. Pratt is led to condemn it
because he thinks it has no revelation for its sanction. The
Socialist calls it a "Satanic institution," possessing "in-
jurious influences," and "blighting effects." That "until
you put away from among you and your children, for ever,
tliis accursed thing, you will never be in a condition to
become virtuous in your thoughts and feelings, or to know
what real happiness is."* He says, also, that marriage is
" one of the chief of the Satanic institutions over the world
—the third principle of moral evil — engendering endless
evils." t Mr. Owen anticipates Mr. Pratt when he says,
" The plain matter of fact is, that prostitution is become
general in married as well as single life — a promiscuous

* " Marriage Lectures," pp. 4, 29, 10. t Ibid. pp. 5—7.

M

162 MORMON MORALITY.

intercourse does exist, and utter confusion pervades society.
The unavoidable results of this complicated artifice of the
priesthood, (that is, marriage,) are almost total want of
chastity, a general vile concealed promiscuous intercourse
of the most disastrous and degrading character ; and, in
addition, a general language and conduct of insincerity and
deception among married and single, young and old." *
All this fierceness of ire is against the single marriage and
the single family arrangement, and he obtains in Mr. Orson
Pratt an apt pupil and creditable imitator. " The nations
of Europe," lachrymosely says the apostle Pratt, "who
believe in the one wife system, have actually forbidden a
plurality of wives by their laws," — how monstrous! how
absurd! how un-Mormon like ! — " and the consequences are,
that the whole country among them is overrun with the
most abominable practices ; adulteries and unlawful con-
nections prevail through all their villages, towns, cities, and
country places, to a most fearful extent. And among some
of these nations these sinks of wickedness, wretchedness,
and misery, are licensed by law ; while their piety would be
wonderfully shocked to authorise by law the plurality system,
as adopted by many neighbouring nations. "t Owen does
not think the Eastern custom of allowing one man a plurality
of wives, other than " a most unfortunate device for man-
kind," although " perhaps less injurious than the custom of
Christians." J He was doubtful about it. He could not
arrive at certainty. He was in the hazy mist of conjecture,
having no special revelation. But here is " the guage of
philosophy," the redoubtable champion of polygamy, armed
with inspiration. "We must pay the same obsequious
submission to him that the merchants did to the renowned
knight of La Mancha, when he demanded " the universe to
cease to move, if the whole universe refuses to confess that

* " Marriage Lectures," pp. 53—58. f " The Seer," vol. L p. 13.
1 Ibid. p. 67.

TJNBEASONABLEKESS OF POLYGAMY. 163

there is not in the whole universe a more beautiful damsel
than the peerless Dulcinea del Tobosa." We must become
prepossessed with his beautiful protege, notwithstanding she
" squints with one eye, and distils vermilion and brimstone
with the other." We must pronounce her the most perfect
beauty, or this modern Don Quixote, armed cap-a-pie with
inspiration, revelation, and miraculous power, will with fury
inform you, " Infamous wretch ! her eyes distil no such
productions, but teem with amber and rich perfume." The
modern Hercules is not only about to destroy the monster
monogamy, but is about to cleanse the existing Augean
stable amongst modern nations, "who," mirabile dictul
" have actually forbidden a plurality of wives by their laws,"
by turning in the pure, crystal, Alphean river of polygamy.
Mr. Pratt, you are worthy of your associate, Mr. Owen; your
revelation overtops his best logic, your powers are tran-
scendently superior to his, and as he is somewhat diffident, he
will submissively place the palm on the apostle's head, with
the compliment, Palmam qui meruit ferat. Bishop Newton
said of Lord Bolingbroke, " That which Lord Digby said of
the great Lord Stafford, may with more truth and justice be
affirmed of him, that the malignity of his practices was
hugely aggravated by those rare abilities of his, whereof
God had given him the use, but the devil the application."*
III. — 1. Having thus historically glanced at the mon-
strosity, and produced the Mormon authority for its observ-
ance, the unpleasant task remains, to consider the reason-
ableness, or otherwise, of Mr. Pratt 's argument sin its support.
The great difficulty in doing this is the selection of his
arguments, so that the system may be successfully met
without an injudicious variety of quotations from the
apology. An allusion has been made to the Squash, in the
second part of this work. This little animal is said to be

* Newton " On Prophecy," vol. i. p. 21.
M 2

164 MOEMOtf MOEALITT.

found in the wilds of the "Western Continent, and though
insignificant in itself, yet when attacked, emits such a foetid
effluvium that it cannot be captured, and thus the creature
escapes unmolested, because the stench is intolerable. The
stinkard may find some quiet retreat at Utah, and his
presence will not be so easily detected because of the
surrounding malaria, the density of which is such, that the
nuisance cannot so easily permeate the atmospheric incubus.
The difficulty rests not with the force of the argument, but
with its immodesty. Painful is the task in bringing the
mind into such an association. The bone-burning, animal
fat nuisance, does not abate its pernicious influence on those
resident in the neighbourhood, although not so acutely
perceptible to the olfactory nerves as formerly; so this
impure doctrine of Mormonism, while spreading itself
amongst the uneducated classes, becomes a cesspool of
iniquity ; but it must be detected, exposed, and overthrown.
The arguments with which the evil will be met, will be
drawn from their own documents, from natural theology,
the existing state of society where Christianity has spread
its benign influence, and the Scriptures of revealed truth.
Under the latter Mr. Pratt' s arguments, if such they can
be called, in support of the Mormon custom, will be
considered.

2. Mormon pretended revelation is at variance on this
doctrine. In a revelation "given through Joseph the
seer, unto this church, February, 1831," it is said, " Thou
shalt love thy wife with all thy heart, and shalt cleave unto
her and none else." The prophet had not as yet become
entangled, when this was written in the " Book of Doctrines
and Covenants," sec. xiii. par. 7 : — " Do you believe that the
Book of Mormon is a Divine relevation ? — We do. Does
that book teach the doctrine of plurality of wives ? — It does
not. Does the Lord in that book forbid the plurality doc-
trine ? — He forbid the ancient Nephites to have any more

THE APOSTLE PRATT' S DISHONESTY. 165

than one wife" * Mr. Pratt then quotes a part only of the
supposed prophecy from the Book of Mormon. He cannot
quote the context, because his argument derived from David
and Solomon would be entirely overthrown. " A house
divided against itself cannot stand." In the third European
edition, stereotyped, and therefore not to be altered, as
former editions were, of the Book of Mormon, which is
now before me, it is said, " For behold thus saith the Lord,
This people begin to wax in iniquity ; they understand not
the Scriptures, for they seek to excuse themselves in com-
mitting whoredoms, because of the things which were
written concerning David, and Solomon his son. Behold,
David and Solomon truly had many wives and concubines,
which thing was abominable before me, saith the Lord" If
an abomination then, why not now, unless the Lord has
changed his mind, and looks favourably on that which was
formerly accursed ? The reader will scarcely believe that
the preceding quotation is omitted by the saintly apostle
Pratt because he had an argument to sustain, and he says,
therefore, that the wicked " had forfeited the blessings of
wives," for " these blessings were originally intended for the
righteous, and for the righteous only."f Joseph's revela-
tion was to be defended, which says, " David also received
many wives and concubines, as also Solomon ; David's wives
and concubines were given unto him, of me — and in none of
these things did he sin against me." It was thus convenient
only to quote the following, and omit the above from the
Book of Mormon. "I the Lord will not suffer that this
people shall do like unto them of old. Wherefore, my
brethren, hear me, and hearken to the word of the Lord ;
for there shall not any man among you have save it be one
wife; and concubines he shall have none." % Mr. Pratt has
thus very piously turned into a blessing that which is pro-

* " The Seer," vol. i. p. 30. f Tbid- P- ^6-

J " Book of Mormon," Jacob ii. 6.

166 MOBMOff MOEALITY.

nouneed by their own authority an " abomination." Let the
followers of Joseph consider this, and inquire if such an
expositor of their system is worthy of confidence, though he
is an apostle. Avoiding one horn of the dilemma, he has
impaled himself on the other —

" Incidit in Scyllam qui vult vitare Charybdim."

In his eagerness to avoid one evil, he has, unfortunately for
his claims to inspiration and honesty, fallen into a greater.

Mormonism in this, as in all its peculiar doctrines, is a
compound of contradictions, fallacies, and blasphemies.
" Now, in the early rise of this church, the Lord gave no
command unto any of his servants authorising them to take
more than one wife ; but, on the contrary, said unto them
that they should give heed to that which was written in the
Book of Mormon ; therefore, they were under the strictest
obligations to confine themselves to one wife until a com-
mandment came to the contrary, which the Lord did not
see proper to give unto any of them, until about thirteen
years after the first organization of the church." When
" my servant Joseph," and Sidney Rigdon, who was com-
manded to "forsake him not," which it would appear he
obeyed to the letter in this particular, became implicated,
then a new "revelation," an after-thought, became necessary,
and of course it was given. " The church, therefore, are
still restricted by the severest penalties to one wife, accord-
ing to the Book of Mormon, unless in individual cases
where the Lord shall, by revelation, direct otherwise."*
"What credence can be given to the following manifesto, put
forth to meet this special charge ? " Inasmuch as this
church of Christ has been reproached with the crime of
fornication and polygamy, we declare that we believe that
one man should have one ivife, and one woman lut one husband,

» " The Seer," vol. i. p. 31.

SECRET WIYES. 167

except in case of death, when either is at liberty to marry
again."* They are convicted of falsehood by their own
showing. And who does not fully believe all that is said of
them respecting the " * cloistered saints,' the highest order
of the Mormon harem, composed of women, whether married
or unmarried, as secret spiritual wives ? " Mr. Bowes, quoted
by Mr. Mayhew, page 307, states, " When an apostle, high
priest, elder, or scribe, conceives an affection for a female,
and has ascertained her views on the subject, he communi-
cates confidentially to the prophet his love affair, and
requests him to inquire of the Lord whether or not it would
be right and proper for him to take unto himself this
woman for his spiritual wife. It is no obstacle whatever to
this spiritual marriage, if one or both of the parties should
happen to have a husband or wife already united to them
according to the laws of the land. The prophet puts this
singular question to the Lord, and if he receives an answer
in the affirmative, which is always the case where the parties
are in favour with the president, the parties assemble in the
lodge-room, accompanied by a duly authorised administrator,
and place themselves, kneeling, before the altar ; the admini-
strator commences the ceremony by saying, 'You, sepa-
rately and jointly, in the name of Jesus Christ, the Son of
God, do solemnly covenant and agree, that you will not
disclose any matter relating to the sacred act now in
progress of consummation, whereby any Gentile shall come
to a knowledge of the secret purposes of this order, or
whereby the saints may suffer persecution, your lives being
the forfeit.' " They are then pronounced " one flesh" in
the name of the Father, Son, and Holy Ghost; thus
solemnly using the sacred names of the Holy Trinity, as a
sanction for their villany. " The parties consider themselves
as united in spiritual marriage, the duties and privileges of

* See Mayhew's " History," p. 309.

168 MOBHON MOBALITY.

which are in no particular different from those of any other
marriage covenant." The writer of a tract published by
the Messrs. Chambers of Edinburgh, observes : — " This we
must regard as a serious and debasing blemish in their
'patriarchal' form of life;" but he thinks it "probable,
however, that among a people so generally earnest and
sincere, there is natural health and virtue enough to lead
them back to a nobler and purser relation of the sexes;"
and he concludes that the " large preponderance of worth,"
is " sufficient to overbalance the few admitted sins they
may be guilty of;" and sums up the whole with these
words, " In an enterprise so nobly philosophical and judi-
cious, no unprejudiced or discerning mind can wish them
anything but a continued and prolonged success." The
latitudinarianism of this writer is such, that few, we trust,
will follow. To wish them success we must read our Bibles
invertly, for we dare not become partakers of their sins.

3. We reject polygamy on the ground of natural
theology.

(1.) Mr. Caswell says, " that during his visit to ISTauvoo,
he inquired respecting their belief in the Trinity. " Yes,"
said they, " we believe that the Father is God, the Son is
God, and the Holy Ghost is God ; that makes three at least
who are God ; and no doubt there are a great many more." *

The Mormons have very discreditable views of their God;
he is limited to space, and is not everywhere present, and
they will equal and even surpass him in eternity, t

Not so with the God who made the worlds. He is
possessed of every perfection, unlimited, and infinite.

(2.) In order that we may arrive at a just conclusion in
this particular, it will be necessary to ascertain from well
authenticated facts the course which the Divine Being
adopted in the creation of man, and also the course of

* Caswell's " Prophet of the Nineteenth Century," p. 35.
f " The Seer," vol. i. No. 10, p. 158.

CONDEMNED BY NATURAL THEOLOGY. 169

nature. The conclusion will then inevitably follow, that
what takes place in the course of nature does not proceed
from mere chance, but is ordered by the all-wise Governor
of the universe according to fixed laws, and in harmony
with his moral government.

In the Mosaic account of creation we are informed that
one man and one woman only, a single pair, were immediately
produced by the creative energy of the Almighty. To these
the command was given, " Be fruitful and multiply, and
replenish the earth and subdue it." The Creator himself
pronounced "everything that he had made — very good,"
fob meod, superlatively good. It is difficult, however, to
comprehend such an expression, if plurality be such an
incalculable blessing, as Mormonism teaches ; and it is
equally incomprehensible how the all-wise and beneficent
Creator should have thus limited our common earthly father
to one wife. Mr. Pratt answers this objection by the
truism, " Because one was sufficient to commence the
work of peopling this creation." * But this equality of
the sexes has continued ever since, and therefore the
conclusion is inevitable that man is now limited to one, as
he says, " The Lord generally accomplishes his work through
prescribed and fixed laws." That however would not be a
"fixed law" which permitted Adam to have but one wife,
while his male posterity were to be allowed a multitude.
" He had power to form a great number of females for
Adam, but his wisdom dictated the formation of only one, as
being sufficient to commence the great work of the multi-
plication of the human species." t And in like manner
Grod has power now to produce a great number of females,
but as in his infinite wisdom he acts differently, therefore we
conclude on the undoubted fact, that Grod's wisdom dictates
the carrying on of the increase as he did the commencement.

* « The Seer," vol. i. p. 89. f Ibid. p. 90.

170 MOBMOtf MOEALITT.

JSTot only does the census of Great Britain show how exact
the proportion is of males and females, but it appears even
in Utah among the moral Mormons, that there is a like
equality. * The future generations, therefore, in that highly
favoured community will soon have to return to the un-
fashionable system of monogamy. "We are further informed
that " our heavenly Father is willing that all should enjoy
equal rights and privileges;" but how is this to be recon-
ciled with the observation, that " the Lord was very
anxious that his people should have a plurality of wives ?" t
Such are the miserable shifts to which this modern apostle
resorts in his apology. " Our moral nature leads us to
ascribe all moral perfection to God, and to deny all imper-
fection of him. And this will for ever be a practical proof
of his moral character, to such as will consider what a
practical proof is ; because it is the voice of God speaking
in us. And from hence we conclude, that virtue must be
the happiness, and vice the misery, of every creature ; and
that regularity and order and right cannot but prevail
finally in a universe under his government." £

(3.) The wisdom and goodness of God are conspicuous in '
his works. This is discoverable in the material world, and
in the capacity of inferior animals ; consequently it should
be a fortiori in man, who is placed at the head of creation.
And as God possesses these attributes, he invariably acts in
accordance with them ; and from the fact that an equality
of the sexes exists, we conclude, a priori, that it is the
result of infinite wisdom, goodness, and power. God's
works are good in the highest degree, and without any mix-
ture of evil : as Plato says, " A golden chain let down from
the throne of God ;" an exactly connected series of beings.
" Vain men " who " would be wise " might say with the
king of Castile, " If I had made the world, I would have

* « The Seer," p. 107. f Ibid. p. 108.

J " Butler's Analogy ;" Introduction.

CONDEMNED BY THE STATE OF SOCIETY. 171

made it better than God Almighty has made it;" and to
suit Mormon notions and practices, have created and con-
tinued a majority of females.

The Divine Being has acted otherwise. He made all
things without any defect, and formed man to be happy and
holy. He made man according to the counsel of his will,
and that will is infinite goodness ; that counsel, unerring
wisdom. " Oh the depth of the riches both of the wisdom
and knowledge of God !" " He hath done all things well."

" Hail, wedded love ! mysterious law, true source
Of human offspring, sole propriety
In Paradise, of all things common else.
By thee adult'rous hist was driven from men,
Among the bestial herds to range : by thee,
Founded in reason, loyal, j ust and pure,
Eelations dear, and all the charities
Of father, son, and brother, first were known." MILTON.

4. The existing state of society among Christian nations
condemns a plurality of wives.

(1.) It is useless for Mr. Pratt to say " that the Latter
Day Saints have stricter notions of virtue, and consider
themselves under greater obligations to refrain, not only
from unvirtuous acts, but from unvirtuous thoughts, than
any other people under heaven.'* The statement is
simply and indignantly denied. Polygamy inspire a man
with notions of virtue and chastity indeed ! How is it,
then, that acts of discipline are necessary in expelling from
their number those who, while holding this doctrine " con-
scientiously " and "sacredly," are yet guilty of immorality,
even in the Mormon acceptation? In a letter to the
Saints by Orson Pratt and Orson Spencer, they are informed
" that lewd men bring scandal and stigma upon the priest-
hood. Speedy amputation often becomes necessary ; judg-

* " The Seer," p. 29.

172 MOEMON MOEALITT.

ment is now given into her hands (Zion), and the workers
of iniquity shall be cut off ;" namely, adulterers and
seducers.* In the " Millennial Star " for August 5th, 1854,
there is a notice to the following effect: that ""William
"Woodburn has been cut off from the church, for attempting
to violate the chastity of a female, and using abominable and
lying arguments (Mormon reasoning and revelation, no
doubt,) to persuade her to consent to his unholy desires ;
this is the third time he has been similarly dealt with for
various offences."

This is an unhappy way of showing superior notions of
virtue, etc. Unless it can be shown that two negatives
make a positive, and two blacks a white, we conclude that
such is the legitimate consequence of such immoral doc-
trines as those of Mormonism, and that their vaunted
superiority in morals is a delusion and a cheat. It will be
necessary to show other fruit than this before such doctrines
can be embraced by the truly pure and chaste.

(2.) It is very difficult to discover any benefit to be
derived from the adoption of Mormon plurality, but it is
very easy to foresee the evils which would arise from the
disruption of existing institutions. Social ties would be
weakened, and poverty would be the lot of many families;
while the numbers of the male sex left to themselves would
have no means of fulfilling the designs of Providence, and
would therefore look on Mormonism as a system antagonistic
to the general good of society, considering it, " what it really
is, a vile and detestable earthly invention." An argument
adduced against Owen's Socialism by an able writer is
equally applicable against Mormonism. That learned gen-
tleman says, " I am not for believing a thing to be good
merely because it is old. The sentiment would take murder
itself from the list of crimes, and place it among the virtues

* See Maybe w, p. 310.

OPPOSED TO SCEIPTUEE. 173

of our race. But surely, to justify the removal of such
ancient landmarks at so desperate a hazard, the most abso-
lute and unimpeachable demonstration ought to be pro-
duced. The argument by which the affirmative is to be
maintained ought to be perfect and unanswerable. It must
not only not admit of doubt, but must be clearly and
absolutely convincing. It must be perfectly unassailable
from any quarter, or by any means. If it admit of even
the shadow of a doubt, none but a person infatuated to the
very borders of lunacy would entertain it for a moment.

" Admitting the object of every such inquiry to be the
promotion and increase of the happiness of the human race,
and admitting that much yet remains for improvement, the
question arises, whether those ends, as to marriage, may
not be attained to their fullest possible extent consistently
with the great principles upon which society is at present
constituted; and, consequently, without the desperate
hazard which must ever accompany the overthrow of existing
institutions." *

The gravest doubts exist against the beneficial tendency
of Mormon polygamy, while the arguments advanced for
its institution are far from producing absolute conviction.
The authority of modern revelation, by which it is sought
to be sustained, is entirely repudiated. It cannot, and will
not, therefore, be entertained by the enlightened Christians
of this or any other era. These will be content, as hereto-
fore, to blend their interest, without fear of confidence being
destroyed by the introduction of a rival, and will happily
and harmoniously

" In one fate

Their hearts, their fortunes, and their beings blend." THOMSON.

5. Polygamy is opposed to the Scriptures of Truth.

* "Is Marriage worth perpetuating?" p. 9 ; by Kichard Mathews,
Esq.

174 MOEMON MOEALITT.

(1.) The chief defence of the doctrine of plurality is
drawn from the patriarchal custom, and the conclusion is
inferred that therefore it is Divine.

" Those individuals who have strength of mind sufficient
to divest themselves entirely from the influence of custom,
examine the doctrine of a plurality of wives, under the light
of reason and revelation, will be forced to the conclusion
that it is a doctrine of Divine origin ; that it was embraced
and practised under the Divine sanction, by the most
righteous men who ever lived on the earth, holy prophets
and patriarchs, who were inspired by the Holy Grhost," etc.*

If the doctrine be of Divine origin, no human will should
intervene, because it would simply be in opposition to the
Divine power. Tet, strange to say, such opposition may
frustrate the accomplishment of this great good. " No man
in Utah, who already has a wife, and who may be desirous
to obtain another, has any right to make any propositions
of marriage to a lady until he has consulted the president
over the whole church, and through him obtains a revela-
tion from Grod as to whether it would be pleasing in His
sight. If he is forbidden by revelation, that ends the
matter ; if, by revelation, the privilege is granted, he still
has no right to consult the feelings of the young lady until
he has obtained the approbation of her parents, provided
they are living in Utah ; if their consent cannot be obtained,
this also ends the matter. But if the parents or guardians
freely give their consent, then he may make propositions
of marriage to the young lady ; if she refuse these proposi-
tions, this also ends the matter. Before any man takes
the least step towards getting another wife, it is his duty to
consult the feelings of the wife which he already has, and
obtain her consent." f

Here we see, that although the doctrine is of Divine

* "The Seer," vol. i. p. 15. f Ibid. vol. i. p. 31.

INDEFENSIBLE AND PERNICIOUS. 175

revelation, it requires a second individual revelation to con-
firm it ; and notwithstanding the force of two such revela-
tions, "the parents or guardians," or "the young lady,"
or "the wife which he already has," may severally or
separately make both revelations of none effect. The
Mormons, therefore, cannot place any confidence in their
own revelations. The first wife has but little power in this
affair, for if she " can show no good reason why she refuses
to comply with the law" to the president, "then it is lawful
for the husband, if permitted by revelation through the
prophet, to be married to others without her consent, and he
will be justified, and she will be condemned."* Ponder
over this, ye wives and mothers who have Mormon husbands.
Whether you consent or not, your husbands have the power
to take to them other wives, and they are justified in so
doing, according to your apostle. The vow which he
originally made reciprocally with yourself, is no longer bind-
ing on his conscience; he is eased from the curb to his
licentiousness ; you are no longer the sole partner of his
joys and sorrows; you are no longer to monopolize his
attention, but to admit a stranger to his embrace.

(2.) It will be impossible to follow the " editor of the
Seer" through all his sophisms aud illogical deductions
from Scripture, while many of his statements are so blas-
phemous that to record them would be enough to make the
face of the most immodest blush with shame. Nothing is
said of the first polygamist of whom we read in the Mosaic
history. He was a murderer, and the lineal descendant of
the first murdered. " Lamech took unto him two wives,"
and he said, " I have slain a man to my wounding, and a
young man to my hurt," (Gen. iv. 19, 23.) Among the
perversions of Scripture we shall only notice the following :
" In that day seven women shall take hold of one man," etc.

* " The Seer," vol. i. p. 41.

176 MOEMON MOBALITY.

(Isa. iv. 1.) This is adduced as a sign of the glorious dis-
pensation in these latter days, and therefore sanctioning
Mormon practices. If the reader will consult his Bible, he
will readily discover that it is spoken as a curse and not a
blessing. In the 3rd chapter, beginning at the 16th verse,
it is said, " Because the daughters of Zion are haughty, and
walk with stretched forth necks and wanton eyes, walking
and mincing as they go, and making a tinkling with their
feet : therefore the Lord will smite wirn. a scab the crown
of the head," etc. " And it shall come to pass, that instead
of sweet smell there shall be stink ; and instead of a girdle
a rent ; and instead of well set hair baldness ; and instead
of, a stomacher a girding of sackcloth; and burning instead
of beauty : and her gates shall lament and mour'n ; and she
being desolate shall sit upon the ground," (ver. 24, 26.)
" And in that day seven women shall take hold of one man."
These were the kind of women, and this the description of
their day of mourning. Bishop Lowth's version is as
follows : —

" Moreover Jehovah hath said :
Because the daughters of Zion are haughty ;
And walk displaying the neck,
And falsely setting off their eyes with paint ;
Mincing their steps as they go,
And with their feet lightly tripping along.

Therefore will the Lord humble the head of the daughters of Zion ;
And Jehovah will expose their nakedness.
In that day will the Lord take from them the ornaments
Of the feet rings, and the net-works and the crescents ;
The pendents and the bracelets, and the thin veils ;
The tires, and the fetters, and the zones,
And the perfume boxes, and the amulets j
The rings and the jewels of the nostril ;
The embroidered robes and the tunics ;
And the cloaks and the little purses ;
The transparent garments, and the fine linen vests ;
And the turbans and the mantles :

POLYGAMY ANTI-SCEIPTUEAL.

177

And there shall be, instead of perfume, a putrid ulcer ;

And instead of well-girt raiment, rags ;

And instead of high-dressed hair, baldness ;

And instead of a zone, a girdle of sackcloth :

A sunburnt skin instead of beauty.

Thy people shall fall by the sword ;

And thy mighty men in the battle.

And her doors shall lament and mourn ;

And desolate shall she sit on the ground.

And seven women shall lay hold on one man in that day, saying :

Our own bread will we eat,

And with our own garments will we be clothed ;

Only let us be called by thy name j

Take away our reproach."

The bishop says, " The division of the chapters has inter-
rupted the prophet's discourse, and broken it off almost in
the midst of the sentence. The prophet has described the
greatness of this distress by images and adjuncts the most
expressive and forcible. The young women, contrary to
their natural modesty, shall become suitors to the men."
He says, also, " It seems plainly to relate, in its first and
more immediate view at least, to the destruction of the city
by Nebuchadnezzar, and the dissolution of the Jewish state
under the captivity at Babylon."

3. Having exposed the inference drawn from the above
citation from the Old Testament, it remains to notice the
arguments drawn from the New Testament. The conclu-
sion is drawn from Mark x. 30, that a " hundred wives " is
to be received by those who have left all and followed
Christ, whereas nothing of the kind is promised.

Our apostle draws an argument from Paul's direction to
Timothy. " A bishop then must be blameless, the husband
of one wife," etc. (1 Tim. iii. 2.) He says, " That this
Divine institution was practised under the Christian dis-
pensation, is still further evident from the instruction which
Paul gave to Timothy and Titus, concerning bishops and

178 MOBMOtf MORALITY.

deacons."* Mr. Pratt favours us with a novel interpreta-
tion ; and as he is an apostle, of course he has authority to
interpret an apostle's language. " There are two different
meanings frequently attached to these passages : — First, it
is supposed that Paul intended to prohibit all single or
unmarried men from being intrusted with the offices of
bishop and deacon; that he required that they should be
married, at least, to one wife, as a pre-requisite to ordina-
tion." Adopting this interpretation, he concludes that
" Paul did not intend to limit the bishop or deacon to one
wife, but merely to show that he must, as a qualification, be
married, or must be the husband of one wife before he could
be ordained to either of these offices. Second, it is sup-
posed by many that these offices were not conferred upon
those who had more than one wife. If this view of the
subject be correct (and it evidently appears to be the true
meaning of the passages), then it is very certain that there
were many in the church who had more than one ; for if
the private members and all the church were limited to one,
Paul's instruction for the bishops and deacons to be the
husbands of one wife would have been altogether unneces-
sary. The very expression, ' The bishop must be the hus-
band of one wife,' is a strong indication that there were
many in the church who were the husbands of more than
one." In either case, therefore, the apostle Pratt arrives at
polygamy. The direction of Paul " was only a matter of
expediency," and surrounding circumstances " caused the
instructions."

The saying of our Lord is also brought to prove plurality.
" For this cause shall a man leave father and mother,
and shall cleave to his wife, etc. (Matt. xix. 4 — 6.)
Our plurality champion concludes here that " neither
Jesus nor any of his apostles ever represented a person

* " The Seer," vol. i. p. 73.

BLASPHEMY AGAINST THE TRINITY. 179

to be an adulterous man for marrying two wives, and living
with them ;" and the saying, " they twain shall be one
flesh," does not indicate a limitation to one wife. He says,
with the authority of inspiration, and therefore dogmatically
and positively, " It conveys no such idea." As we have no
claim to inspiration, not being apostles, and only having the
power to compare Scripture with Scripture, that we may
arrive at the truth, we must bow with due submission to
such a divine as Orson Pratt, who is a self-constituted

apostle. The old proverb says, that " the can quote

Scripture to suit his own purpose ;" but he is a respectable
personage compared with some who wrest the Scriptures to
their own condemnation.

4. The blasphemous statements concerning the first
Person in the Trinity and the Saviour of men having a
plurality of wives and a numerous progeny, we dare not
consider — the mind revolts and shudders at the thought.
It is, however, daringly stated by the Mormon advocate.*

The various contradictions, the ludicrous directions of
being married for the dead wife or husband, the rules for
the government of the wives and children, are so numerous
that to review them in detail would occupy more space than
convenient, and unprofitably employ more time than can be
permitted to such puerilities. Mr. Pratt must be gratified
in one thing, however ; he demands one passage from either
the Old or New Testament to prove plurality an evil.
" Because the Lord hath been witness between thee and the
wife of thy youth against whom thou hast dealt treacherously ;
yet is she thy companion, and the wife of thy covenant.
And did not he make one ? And wherefore one ? That he
might seek a godly seed. Therefore take heed to your
spirit, and let none deal treacherously with the wife of his
youth," (Mai. ii. 14, 15.)

* See " The Seer," vol. 1. pp. 158, 160.
N 2

180 MOEMO^ MOEALITT.

5. In concluding this most painful part of the task, we
cannot adopt the language of Mr. Pratt. " Rejoice, then,
ye daughters of Zion, that you live in this glorious era!
Rejoice for yourselves and your generations, because of the
high honours and privileges conferred upon you! Rejoice
that you have entered into blessings which have been with-
held for many ages past because of wickedness ! Rejoice
and sing for gladness of heart in the glorious prospects
which open before you!"* " The high honours and privi-
leges" which you are now to possess " in this glorious era,"
are that you shall have no power to claim the full attention
of one husband, but shall have to be content with a portion
only, and shall have " the glorious prospect" of children by
another wife sharing in his toils and dividing the inherit-
ance. You shall be exposed to the venom of jealousy and
continued suspicion, never secure from intrusion, and ever
alive to the thought that others share the affections of your
husband ; and when distress or sickness assails you, then
know that he can well do without you, as he possesses a
multitude to satisfy his desires. Pure love he cannot have,
for he sacrifices too much to his base passions. Instead,
then, of rejoicing, you have much more reason to mourn that
the flood-gates of iniquity are again to be opened, and the
polluted stream to imrnerge you in misery and ruin. Listen
not to the voice of these false and deceitful men ; disclaim
their impure doctrines, and shun their society. By asso-
ciating with such your morality will be questioned.

If the champion of polygamy hesitates not to attribute
the evil as not only sanctioned, but actually practised, by
the Eather and the Son of Grod, it is not surprising to find
him quoting from the opposers of the Reformation that he
may support his structure. Anything and everything, any
mean and every means, are alike suited to his immoral pur-

* " The Seer," vol. i. p. 156.

LIBEL ON LTJTHEE. 181

pose. He has a theory to sustain, and, if he can do so
honestly, well ; but if not, he must still endeavour to do so.
Thus he says, that " the great Reformers, Martin Luther,
Philip Melancthon, Martin Bucer," etc., " again permitted
the Divine institution of polygamy to exist in the
church."*

In support of this assertion he produces a quotation from
Bossuet's " History of the Variations of the Protestant
Churches," in which that antagonist of the Reformation
gives a pretended letter of the Reformers to Philip, Land-
grave of Hesse, permitting him to marry a second time while
his former wife was still living.f It is well known that
Philip was one of the great leaders in the Reformation, and
was himself subject to have forgeries passed on him by the
Papists. Instance the too successful attempt of Pack in
1528. J But as regards this particular instance, it appears
that the calumny was spread concerning Luther about the
period of Philip's first interview with the Reformer, and as
Philip was then only seventeen years of age, there appears
but little probability of his having been at all married.
Dr. D'Aubigne says, " One day a young prince, seventeen
years of age, came prancing into the court of the hotel ; it
was Philip, who for two years had ruled in Hesse. He
leaped from his horse, unceremoniously ascended to the
Reformer's chamber, and, addressing him, said, ' "Well,
dear doctor, how goes it ? ' ' Gracious lord,' answered
Luther, ' I hope all will go well.' ' From what I hear of
you, doctor,' resumed the Landgrave, smiling, * you teach
that a woman may leave her husband and take another when
the former is become too old.' It was some members of the
imperial court who had told this story to the Landgrave.

* " The Seer," TO!, i. p. 178.

t Mr. Pratt has not given the reference ("Histoire des Variations
des Eglises Protestantes," tome i. p. 260, par J. B. Bossuet.)

I Dr. D'Aubigne's " History of the Eeformation," vol. iv. p. 44.

182, MORMON MOEALTTT.

The enemies of truth never fail to invent and propagate
fables on the pretended doctrines of Christian teachers.
' No, my lord,' replied Luther, seriously, ' I entreat your
highness not to talk thus !' "* The calumny is only resus-
citated by Mr. Pratt, and shows to what means he will
unscrupulously go in order that he may bolster up his vile
and infamous scheme. All his attempts will only increase
his confusion and enlarge his condemnation.

We have now seen the arguments with which Mr. Pratt,
a self-styled apostle of Jesus Christ, attempts to introduce
a plurality of wives into Christian society. The bold attempt
is alone worthy of the followers of such an impostor as
Joseph Smith. It is a pandering to the baser passions of
our fallen nature. It is an effort to bring back " the sow
that was washed to her wallowing in the mire," and a
glorying in the attempt. The heathen reproves him: —
" Quidern vitiis gloriantur. Tu existimas aliquid de remedio
cogitare, qui mala sua virtutum loco numerant ?"t Glory-
ing in his vices, can it be imagined that he has any thought
of reformation who numbers his vices in the place of vir-
tues ? Well may the apostle say of some, that they
" changed the truth of God into a lie," and " gloried in
their shame."

Christian females, married and unmarried, these are the
results of the system called Mormonism. We hope better
things than that you will be seduced into such delusions
and snares. Show that your principles are too firmly based
on truth and morality to be ensnared by the wiles of such
saints, who bring a libel on Christianity, and cause the
infidel to howl with triumph. Show them that their prac-
tices are considered as detestable as their doctrines are
pernicious ; that Virtue, if fled from Utah, has still a domain

* Dr. D'Aubigne's " History of the Reformation," vol. ii. p. 258.
•f Seneca, Epist. xxriii.

DEBASING AND DEGEADIKG. 183

here ; that she stilJ spreads her snowy wings on our home-
steads ; that all their machinations are unavailing to
undermine the bulwarks of domestic society, and —

; rend in sunder

Whom love has knit, and sympathy made one." BLAIE.

The system contains in itself the seeds of its own disso-
lution. It cannot long corrupt the earth with its malaria,
and spread its upas influence on the harmony, and friend-
ship, and sympathy of connubial bliss. It is too vile, too
immoral, too debasing to be allowed existence. The benign
influence of Christianity will stop its progress. It can go
no further than God permits. In the beginning God
ordained that "they two should be one," and that institu-
tion is still in force, and will continue until,

" Together freed, their gentle spirits fly
To scenes where love and bliss immortal reign."

THOMSON.

184

CONCLUSION.

Denial of private judgment— Priestcraft — Other Mormon authority —
Transmigration — Spiritual vegetables — Blessings of transgression —
General conclusions.

1. HEEEST in doctrine has done incalculable mischief in all
ages of Christianity. It is impossible that a departure from
the only standard of truth can produce anything but doubt
and uncertainty ; and when those doctrines are concerned
which have an immediate reference to the practice of the
believer, the result is ruinous in the extreme. The last deflec-
tion of the parallel will show, by extending the lines, how great
the divergence may become. In short, there is no certainty
and no security for those who once turn away from the
Scriptures to follow cunningly devised fables ; there is little,
if any, hope for those who, repudiating the infallible Word
of God, are slavishly willing to be led by human authority.
Thus we find that Mormonism denies the right of private
judgment, because the leaders of the sect claim an infalli-
bility. If inspired, of course infallibility follows ; if their
revelations are of God, then, having " tried the spirits," and
discovered their genuineness, we are bound to submit, but
not however with the docility practised by the teachers of
the system amongst them.

2. In the minutes of the last " Special General Council,"
(another discovery, namely, a " special general,") held in
London, June, 1854, Elder Thomas Caffall says of the
members of the sect, " They are lacking faith on one prin-

ADAM OUE FATHER AND GOD. 185

ciple — the last ' cat that was let out of the bag.' Polygamy
has been got over pretty well ; that cloud has vanished away ;
but they are troubled about Adam ~being our father and god.
There is a very intelligent person investigating our princi-
ples, and who has been a great help to the saints ; he has
all the works, and can get along very well with everything
else but the last 'cat,' and as soon as he can see that
clearly, he will become a ' Mormon.' I instructed him to
write to Liverpool upon it" It is necessary to consult the
oracle in Liverpool, and Liverpool must consult the oracle at
Utah; for Brigham Young is the sole proprietor of the
secret. There is only "one seer" at a time, and he is
always "the President of the church," consequently his
authority is accounted Divine. Another elder in this
" Special General Council," Joseph Hall, says, "Relative to
the principles recently revealed, we have not the least diffi-
culty. If Adam's being our FATHEB AND GOD cannot be
proved by the Bible it is all right" The happy Mormon,
with all his " new revelations," is poverty stricken, to find
out his god, and first discovers that he is a god of " flesh
and bones," like himself, and the same "size;" and subse-
quently, by degrees, discovers that his god is really his fatten
progenitor. Elder "William Pitt says, "Every principle
that comes out through the appointed channel is all right for
our saints— they believe all that comes through the pub-
lications"*

This mental slavery has existed in the Mormon sect for
some time. Thus we find in the Report of the Half
Yearly Conference, June, 1852, Elder Marsden saying,
" Are we to understand that any or all of the servants of
God are infallible ? No ; but God is infallible, and he
governs his prophet, and the prophet governs the twelve,
who in their turn govern and regulate the affairs of the

* " Millennial Star," vol. xvi. No. 31.

186 CONCLUSION.

church in all the world." There is somewhat of prudence
in this, because it prevents inferiors from receiving reve-
lations which might prove embarrassing. They have ordered
therefore that only one prophet can exist at one time, and he
only is the authorized medium of communicating revelations.
The convert of Mormonism must be satisfied, therefore, with
the ipse dixit of the President, and give up all title to
private judgment.

3. Mormonism thus denying the right of private judg-
ment- is prepared to say, as it does, " We do not believe it
right to interfere with bond servants (slaves), neither preach
the Gospel to, nor baptise them, contrary to the will or wish
of their masters (owners), nor to meddle with or influence
them in the least, to cause them to be dissatisfied with their
situations in this life, thereby jeopardising the lives of men."
Once a slave, then always a slave. This system has no
sympathy for the oppressed children of Ham. It can look
on with calm indifference, both on their temporal and spiri-
tual wants. Having the Mormon gospel, with all its privi-
leges and blessings, they are untouched by the sufferings of
the enthralled. This doctrine may suit the Southern States,
but it is not adapted to English soil and British philan-
thropy, any more than it was to the apostle Paul, who sent
back a runaway slave to his master, exhorting him to
receive Onesimus, not as " a servant, but above a servant,
even a brother beloved."

4. It appears, also, that Smith has given us an inspired
translation of the book of Genesis, which is an improve-
ment— of what kind is easily supposed — on the " uninspired
translation." He also was enabled to give us another transla-
tion in the " book of Abraham, translated from Egyptian
papyrus, through the gift and power of the Holy Ghost, by
Joseph the seer." How he knew of the existence and
became the possessor of the papyrus we are not informed ;
perhaps in the same way as he obtained the " golden plates ;"

MAN PBE-EXISTENT. 187

and what has become of the originals is equally obscure in
both cases. It will merely be necessary to give a few quota-
tions from these as they are found in the pages of " The
Seer," with the apostle Pratt's inferences, to give the
reader a knowledge of Mormon doctrine as respects the
" pre-existence of man" and their belief in " a plurality of
gods." To state their views will be to refute them. " Man
had a pre-existence in the heavens before the foundation
of this world — he was an intelligent moral agent, governed
by laws — he kept his first estate — this earth was organized
for his residence and associated with a body — this is the
second estate."* " The spirits of all mankind, destined for
this earth, were begotten by a father, and born of a mother
in heaven, long anterior to the formation of this world. "f
" We were begotten by our father in heaven ; the person of
our father in heaven was begotten on a previous heavenly
world by his father ; and again, he was begotten by a still
more ancient father ; and so on from generation to genera-
tion, from one heavenly world to another still more
ancient." J "All the spirits when they come here are inno-
cent, that is, if they have ever committed sins, they have
repented and obtained forgiveness" (of course in the pre-
existent state) " through faith in the future sacrifice of the
Lamb."§ "Every vegetable and animal, as well as man,
was first created spiritually in heaven, and afterwards made
naturally upon the earth." || < "We read also of " the spirit
of a vegetable," which " is capable of existing in an
organized form before it enters its vegetable house, and also
after it departs from it."^[ We are also informed of "an
infinite quantity of self-moving, intelligent matter, pos-
sessed of infinite capacities, and existing eternally."**
"There is no substance in the universe which feels and
thinks now, but what has eternally possessed that capa-

* " The Seer," vol. i. p. 101. f Ibid. p. 37. £ Ibid. p. 132.

§ Ibid. p. 56. |] Ibid. p. 23. ^ Ibid. p. 33. ** Ibid. p. 131.

188 CONCLUSION.

city."* The question is asked, ""Was it just that all of
Adam's children shall suffer death because of his sin?"
and the answer is, " Adam was the means of their suffering
death unjustly, as the legitimate consequence of his own sin.
Justice, therefore, does not demand that any of the posterity
of Adam should die because of his sin. Justice demanded
that Adam only should die."f Eve is represented as say-
ing, " Were it not for our transgression, we should never
have had seed"% And Enoch afterwards, "Because that
Adam fell we are."§ And Adam said, "Blessed le the
name of God for my transgression, for in this life I shall
have joy." 1 1 Mr. Pratt says, " Well might Adam and Eve
bless God for their transgression." Perhaps one reason he
would give for this acquiescence would be in his own words,
"Though the Lord had formed Eve, and brought her to
Adam, yet it was extremely doubtful whether, in their
innocent state, they could love or hate each other. It is
difficult for us to conceive how conjugal love could exist
between the two sexes when they had no knowledge of
good or evil, or joy or misery. The feeling of joy which
now exists between husband and wife, they must have been
strangers to."^[ Here Mr. Pratt sets out with doubt, but
soon arrives at certainty. He must get Brigham Young,
the present polygamist seer, to confirm his faith on this
speculation, by revelation. " Shame or modesty was some-
thing that they (Adam and Eve) had no idea of." Cer-
tainly not ! all the " modesty" was to be possessed by
Brigham Young, Orson Pratt, and Company ; but as to
" shame" they are alike as innocent of that as they would
represent our first parents to be.

With respect to the Godhead we are told, " there could not
possibly be but one God, so far as attributes are concerned,
but as far as it regards persons, there are an immense

* " The Seer," p. 102. t Ibid. p. 97. % Ibid. p. 85.
§ Ibid. p. 86. i] Ibid. p. 87. f Ibid. p. 83.

POLTGAMIST GODS. 189

number of gods." * " Those almighty, all- wise, and most
glorious personages, who exist in countless numbers." f
" The fulness of all truth in us will make us gods, equal in
all things with the personages of the Father and the
Son" J Such is the glory of the Mormon. Gods with
fleshy bodies, having a plurality of wives, and the Mormon
heaven is to become like them. A plurality of polygamist
gofo.

5. There are many other doings and sayings of this
peculiar sect which might be noticed, but sufficient has
been written to show that the system of Mormonism has no
foundation in truth. When the Book of Mormon is tested
by reason and Scripture it is found to be at variance with
both ; and that it can claim no evidences of inspiration ;
that it is " another gospel which is not another;" that its
contradictions, inconsistencies, and palpable absurdities,
are such that no one who really takes the Scriptures as an
infallible guide can hesitate to repudiate such a production.
The pretence, also, of daily or continued revelation is as
unsound in doctrine as it is imbecile in practice, having no
claim to antiquity, and no beneficial tendency to recommend
itself for our adoption. The low and dishonouring notions
of the G-odhead have also been pointed out, and the incon-
sistencies of the Mormon material scheme fully exposed.
Moreover, the profaneness of their priesthood, the erro-
neousness of their doctrine of baptism, both for the living
and the dead, their superstitious customs and ceremonies,
their pretensions to miraculous power and prophecy, have
also been considered, and found to be unsound and presump-
tuous ; baneful and destructive to the best interest of an
immortal being.

It has been seen that Mormonism is another species of hea-
thenism ; and that it is withal Mohammedanism without the
spirit of Mohammed ; socialism under the garb of religious

* " The Seer," vol. i. p. 117. f Ibid. p. 135. J Ibid. p. 121.

190 CONCLUSION.

hypocrisy ; in short, superstition, blasphemy, and infidelity
compounded. In whatever light it is considered, or in
whatever aspect viewed, its deformity and evil tendency are
manifested. Let it therefore be avoided as we would a
pestilence ; let us flee from it as we would from the wily
serpent ; let us repudiate it in common with all supersti-
tions; and let us denounce it as inimical to all social
enjoyment and advancement, branded as it is with " the
mark of the beast," and not the seal of high Heaven. It is
founded on a lie, promulgated with deception, and sustained
by fraud. It will exist for a time to prove the truth of
Divine revelation, that in the last days there will be those
found who give heed to seducing spirits and doctrines of
devils; but this soul-destroying and God-dishonouring system
contains within itself the germ of its own destruction, and
when the bubble bursts the wonder will be that it attained
such a magnitude, and entrammelled so many deluded
votaries.

Let us be thankful that we have such a sure word of
prophecy, such an infallible director as the Holy Bible ;
that we have therein all that is necessary to comfort in
distress, to heal the wounded spirit, to reveal a perfect
Saviour, to cheer the final hour, and to open up before the
enraptured eye of faith an immortality of bliss. Mormonism
is nothing but ancient heresy and heathenism, with the
novelty of modern drapery. It has obtruded itself on the
reason and the civilization of mankind, and is alike absurd
and impious. It is not only unscriptural but unphiloso-
phical ; an enemy to man and a foe to God ; a shade to the
Bible and an incubus on society. It imprisons the truth,
and binds the mind in the fetters of ignorance and supersti-
tion. It contracts, stupifies, and enslaves the reason. It is
alike opposed to the march of morality and the progress of
intellect. It is corrupt, superstitious, and idolatrous, while
it is the most abject and miserable slavery that can ever

INFLUENCE OF PFBE FAITH. 191

enchain or oppress the soul of man. Bishop Butler says,
" Whatever moderation or charity we owe to men's persons,
we owe none at all to their errors, and to that frame which
is built on and supported by them." Let us then go " to
the law and to the testimony : if they speak not according
to this word, it is because there is no light in them." * Let
"the Bible and the Bible alone" be our religious fountain.
"We have an obligation to receive that book, because it only
is inspired and possesses Divine authority. It reveals truths
adapted to man's wants and wishes. Faith appropriates its
blessings. Faith traverses a higher region than sense, and
apprehends those Divine realities which are beyond the reach
of the most powerful reasoning faculty in man. It receives
all the "Word of God on the testimony of the Divine Being,
and humbly submitting to his authority, rejects all other.
It lays its reasonings at the foot of the throne of God,
with devout feelings of reverence and praise. It releases
itself of all earthy grovellings, and, as if pinioned with the
wings of the morning, soars into the higher and brighter
regions of spiritual and Divine realities. In this elevated
position it commands a prospect of the future, while it looks
down on the present, and its wings of faith are radiated with
the light and glory of the high and lofty One who
iuhabiteth eternity. Faith anticipates with glowing rapture
the period when, in the immediate presence of that august
Being, it shall perfectly realize these sublime realities —
when in the beatified state it shall participate in the pure,
the glorious, and the heavenly. However cultivated and
refined by education and philosophy, the human mind is
incapable to discover spiritual things —

" G-od never meant that man should scale the heavens
By strides of human wisdom."

It is " faith, the substance of things hoped for, the evidence
of things not seen," which enables man to feed upon im-
mortal truth. It gilds the skies.

* Isaiah viii. 20.

192 CONCLUSION.

" Hope, with uplifted foot set free from earth,
Pants for the place of her ethereal birth,
On steady wings sails through the immense abyss,
Plucks amaranthine joys from bowers of bliss,
And crowns the soul, while yet a mourner here,
With wreaths like those triumphant spirits wear." COWPEE.

Take, then, the Bible as the infallible guide to the regions
of eternal happiness. Take it as the chart sketched by
Infinite Wisdom to point out the path to the heavenly
temple where G-od unveils his face. Take it as the lamp
to thy feet, to lead you into the fields of paradise.

• " Thy lamp, mysterious Word !

Which whoso sees no longer wanders lost,
With intellects bemazed in endless doubt,
But runs the road of wisdom." COWPEE.

Take the Eible, for it contains words of sweetness and of
love, drops of honey from the skies, to soothe the weary
pilgrim in his heavenward journey. Take and bind it on your
heart, as the most precious jewel, unfailing in every exigency;
and though poor in earthly riches, yet bestowing on you the
most precious treasures and undying happiness. There only,
in that Divine book, can be found " firm footing" and " solid
rock;" based on that foundation, the believer exclaims —

" Thou 'st not left

My soul to desperation's dark dismay !

On Calvary's hill my mourning eye discerns,

With Faith's clear view, that spectacle which wipes

Each tear away, and bids the heart exult !

There hangs the Love of G-od ! There hangs the Man,

The Ransom ! there the Merit ; there the Cure

Of human griefs— the Way, the Truth, the Life ! " DODD.

" Now unto Him that is able to keep you from falling, and
to present you faultless before the presence of his glory with
exceeding joy : To the only- wise Grod our Saviour, be glory
and majesty, dominion and power, both now and ever,
Amen," (Jude 24, 25.)

193

APPENDIX.

Mr. Orson Pratt' s reply to the second part of this work — His dishonesty
in argument — Absurdity of his conclusions.

IN noticing Mr. Pratt' s reply to the Second Part, which he
has published under the title of " Absurdities of Immate-
rialism," only a few things will be noticed, and those such
as could not be passed over. He is very much perplexed to
discover what is meant by the expression, that having the
G-ospel " we enjoy the full blaze of truth," and pretends
that the question, "What is truth?" is of easy solution,
seeing that many truths can be discovered independently of
the New Testament. He endeavours to shift the argument
at the very outset, since it is evident to any person that
G-ospel or necessary truth in order to man's salvation is all
that is intended. And therefore all his parade of triangles,
among which he cuts a sorry figure, is quite out of
place, and unsuited to the occasion. Euclid's geometrical
propositions were demonstrated independently of the Scrip-
tures ; and, in like manner, we can discover dishonesty of
argument and impudence of assertion without an appeal to
that volume.

Mr. Pratt complains that the definition of " an immaterial
substance," which is given at page 57, " is ambiguous."
He says, " It needs another definition to inform us
what he means." * Surely the inspired " guage of philo-
sophy" should have no difficulty, if others less favoured have.

* " Absurdities of Immaterialism," p. 2.
O

194 APPENDIX.

To obviate the difficulty lie lias thought proper to give a
definition of his own, and then to overturn his own state-
ment. To the expression, " an immaterial substance pos-
sesses properties and qualities entirely different from matter,"
he has added the word " some," and it then reads, " some
properties," etc. Yet he asks, " Does he mean that all of
' the properties and qualities ' of an immaterial substance
are ' entirely different from those possessed by matter,' and
that it possesses no properties in common with matter?"
Most certainly ! and it is difficult to see what strength is
added to the definition by Mr. Pratt' s assistance. My
opponent having thus set up his own theory, endeavours to
overturn it, which he has successfully done. But what can
be said of an apostle wrho thus evades the question ? He
must either lack intellectual vigour to meet the argument,
or honesty of purpose in stating it. Such conduct is
unworthy of an inquirer after truth, and is fatal to his
pretensions to apostolic inspiration.

Mr. Pratt having thus set out by misrepresentation, the
whole airy fabric which he conjures up is unsound and
baseless.

Another attempt to overturn immaterialism is exhibited
at page 8, where he says, " Our author next inquires, ' How
can spiritual matter occupy the same space with the matter
of which the body consists ? ' ' This question is a conclu-
sion drawn from Mr. Pratt' s statement, and the entire
passage reads, " ' A spirit is as much matter as oxygen or
hydrogen. It has many properties in common with other
matter.' The spirit of man, then, is matter, and how can
the spiritual matter occupy the same space with the matter
of which the body consists ?" " It," says the apostle, " can
only occupy its own space in union with the matter of which
the body consists." The "union," therefore, of spiritual
matter with the body is necessary to its existence, and made
conditional on that unity, and, therefore, as, according to

MAN PBE-EXISTENT. 195

Mr. Pratt, " nothing is the negative of space," so that which
can only occupy space by being in union with other matter
cannot exist when that condition ceases, and consequently a
separation involves the annihilation of spirit. The spirit
only exists in union with the body, but death is a separation
of soul and body, and therefore at death the spirit ceases to
exist. How Mr. Pratt will be able to reconcile this conclu-
sion with his statement, that " this material spirit or mind
existed before it entered the body, exists in the body, and
will be re-united again with the body in the resurrection,"
we cannot conceive. This is another dilemma into which
his "vain philosophy" has drawn him. According to his
reasoning, the soul must either remain with the body at
death, or death is not a separation of soul and body, or the
soul at death ceases to exist and is nothing. Mr. Pratt
must extricate himself, if possible, from the dilemma.

At page 10, Mr. Pratt lays down the following de-
finitions : —

" Definition 1. — Space is magnitude, susceptible of division.

" Definition 2. — A point is the negative of space, or the
zero at which a magnitude begins or terminates ; it is not
susceptible of division.

" Definition 3. — Duration is not magnitude, but time sus-
ceptible of division.

" Definition 4. — An instant is the negative of duration, or
the zero at which duration begins or terminates ; it is not
susceptible of division.

" Definition 5. — Matter is something that occupies space
between any two instants, and is susceptible of division, and
of being removed from one portion of space to another.

" Definition 6. — Nothing is the negative of space, of dura-
tion, and of matter ; it is the zero of all existence."

These definitions are given in order to prove that " an im-
material substance cannot exist." Let us see how these
definitions agree. According to definition 5, " Matter is

o 2

196 APPENDIX.

something that occupies space between any two instants,"
or " negations of duration" (definition 4), and "nothing is
a negation of duration" (definition 6), and as things equal
to the -same are equal to one another, an " instant and
nothing" are the same thing, and consequently matter exists
between two nothings, negations of duration (definition 6),
or it does not exist at all. " A point, instant, and nothing,
here enjoy an identity of definition. Neither of these are
' susceptible of division.' It is scarcely conceivable how an
elaborate thinker, such as Mr. Orson Pratt evidently is,
could thus have committed himself, by actually recognising
the idea, not of one substance only, but of three substances
' without* parts.' A * point,' an ' instant,' and a ' nothing,'
— each insusceptible of division ? He appears not to have
been aware that he had reached the conception of the most
abstract being, in thus identifying it with nothing, an in-
stant, and a point, and had made an affirmation of which a
Euclid or a Hegel might be proud ; that, in fact, he had
proved the very case that he sought to subvert, and demon-
strated that he could not conduct his argument without
inferring, and indeed presuming, the existence of that * sub-
stance without parts' against which he was expressing such
a holy horror, when proposed to his belief in the language
of a system different from his own."* * Mr. Pratt says, at
page 2, " Two contending parties may use the same word in
altogether different meanings ; and each draw correct con-
clusions from the meaning which he attaches to the same
word ; kence arise endless disputes." He seems anxious
for these " endless disputes," but for what reason we cannot
divine, unless it be to verify his appellation as " the guage
of philosophy." He lays down a proposition thus, " A
spiritual substance is material" Immaterialists consider
this a contradiction, believing, as they do, that spirit has no

* Mayhew's " History," p. 302.

MORMON IDEA OE SPIRIT. 197

property in common with matter. It is evident, therefore,
that he attaches a different meaning to the term " spiritual"
than immaterialists. Having thus voluntarily attached a
different meaning to the term, let us see what use ne makes
of it. " Mr. Taylder has asserted that ' the materialism of
the Mormons is -not only unscriptural, but anti-scriptural.'

" 1. He undertakes to show that it is unscriptural, by
asserting that it is ' in opposition to the spirituality of the
Divinity.'

" We readily admit that any system which is ' in opposi-
tion to the spirituality of the Divinity,' is not only unscrip-
tural, but dangerously false. That the Spirits of the Father
and the Son, as well as the Holy Spirit, Consist of a substance
purely spiritual, can by no means be denied* by any believer
in the sacred Scriptures. It is «, doctrine firmly believed
by us and all the Latter Day Saints. It is a doctrine most
definitely expressed and advocated in our pamphlet on the
' Kingdom of God,' and that, too, on the very page from
which Mr. Taylder makes copious extracts. It is there that
we have definitively spoken of ' the Spirits of the Father
and Son ; ' it is there that we speak of the Holy Spirit ; it
is there that we have expressly said that <»God is a Spirit.'
And yet in the face of all these declarations, Mr. Taylder
has had the hardihood to say, that ou? theory is ' in opposi-
tion to the spirituality of the Divinity.' " — And he has the
"hardihood" to reiterate the "assertion." After all this
grievous complaint and expression of indignation, it might
be supposed that Mr. Pratt had been very unkindly used,
and very unjustly maligned. But his meaning of spirituality
and the accuser's are very different, and of that he was fully
aware when he wrote the disclaimer. He believes spirit to
be the same with matter, but his accuser believes it to be
entirely different from matter, having properties, all of which
are dissimilar from matter. In the same paragraph he says,
" Take away the materiality of spirit, and you at once

198 APPENDIX.

destroy its very existence." So that his spirit is matter, if
such can be comprehended ; and my spirit is spirit. Such a
subterfuge is not only unworthy of an honest antagonist,
but discreditable to the lowest infidel, and much more to
one who claims an apostleship, and boasts of possessing
" the everlasting Gospel." The Mormon's god, of " body,
parts, and passions," the god who is matter, has not
imbued his worshipper with sufficient honesty and love
of truth boldly to avow his principles, and truthfully to
defend them. He must have recourse to any stratagem,
and have the " hardihood" to speak lies in hypocrisy, that
he may apparently come off the victor. It would not be
praiseworthy or commendable for such a "philosopher,"
such " an elaborate thinker," such a redoubtable " apostle,"
in these "latter days," to be vanquished; and, however he
appears to others, he must show the Saints that his armour
has not been touched by the enemy, while he still retains
his quiver full of arguments. That the Latter Day Saints,
if they have any respect for honesty, truth, and religion,
can submit their judgment to such teachers, and follow such
leaders, is the greatest anomaly conceivable. It is scarcely
credible on the best and most unequivocal testimony.

199

GENERAL STATISTICAL VIEW OF THE MORMONS,
ACCORDING- TO THE CENSUS RETURNS OP 1851.

No. of Places
of Worship.

3
&

Attendants.

Sittings.

Morn-
ing.

After-
noon.

Even-
ing.

Morn-
ing.

After-
noon.

Even-
ing.

Beds

3
2
1
2
9

240
300
100
270
900

90

88

50
192

140
116
90
100
451

122

181
100
140

787

240
300

270
850

240
300
100
270
900

240
300
100
270
850

Berks

Bucks
Cambridge
Chester

Cornwall

Cumberland , . .
Derby

4
6
3
5
2
2
9
4
5
2
7
15
7
5
16
6
13
4
1
11
1
1
2
6
7
5
3
4
2
5

401
270
300
60
48
118
1140
115
442
60
592
1379
710
196
2108
400
1000
510

1436
35
30
180
678
645
585
233
410
250
1940

101
31
80
157
41

456
52
121
15
377
758
80
10
463
309
98
98
20
204

'24

97
111

"67
207
40
685

107

249
90
180
23
38
620
96
255
35
315
1259
203
163
677
495
447
108
30
496
12
25
62
200
156
234
115
233
68
89

61
316
268
276
81
134
937
13
285
30
385
1182
515
278
1102
755
386
217
50
865
26
30
78
404
215
192
115
365
88
1285

401
190
300

"48

1090
90
382
60
552
1270
220

2108
400
306
510

1096

140
295
627

233

410
200
1850

349
270
300
60
48
118
1140
115
442
60
492
1220
460
196
1808
400
846
110

1424
35
30
180
378
603
520
233
410
250
320

141
270
300
60
48
118
1140
30
442
50
592
1229
530
184
2058
400
810
510

1424
35
30
180
678
625
585
233
410
250
1900

Devon

Dorset

Durham

Essex

Gloucester
Hereford

Hertford

Huntingdon . . .
Kent

Lancaster ..

Leicester
Lincoln
Middlesex
Monmouth

Norfolk
Northampton ...
Northumberland
Nottingham
Oxford

Rutland
Salop

Somerset
Southampton ...
Stafford

Suffolk ..

Surrey .

Sussex
Warwick
Westmoreland .
Wilts

3
3
11

7
18
222 1

390
170
1780
360
2170

100
214
460
167
1149

321
65

778
154
1721

346
107
1053
258
1726

300
65
1590
360
2070

390
170
1780
160
2170

390
170
1780
360
1170

Worcester
York .........

North Wales ...
South Wales ...

Total

22951

7212

11016

15754

18823

19297 120892

200

APPENDIX.

General Statistical View of the Mormons (continued).

The large towns in which they appear in the greatest numbers are, —
Ashton-under-Lyne, Coventry, Merthyr Tydfil,

Bath, Devonport, Newport,

Birmingham, Dover, Northampton,

Blackburn, Dudley Norwich,

Bradford, Finsbury, Nottingham,

Brighton, Greenwich, Portsmouth,

Bristol, Huddersfield Heading,

Bury, Hull, Southampton,

Cambridge, Lambeth, Stockport,

Carlisle, Leeds, Swansea,

Cheltenham, Leicester, Tower Hamlets,

Chester, Maccles field, Wolverhampton,

Colchester, Marylebone, Worcester.

Liverpool, 1 place, 20 attendants. South Shields, 1 place, 23 attendants.

In the following large towns they were not then located : —

Bolton,

Chatham,

Derby,

Exeter,

Gateshead,

Gravesend,

Great Yarmouth,

Halifax,

Ipswich,

Kidderminster,

Maidstone,

Manchester,

Newcastle-on-Tyne,

Oldham,

Oxford,

Plymouth,

Preston,

Eochdale,

Salford,

Sheffield,

Southwark,

Stoke-upon- Trent,

Sunderland,

Tynemouth,

Wakefield,

Walsall,

Warrington,

Westminster,

Wigan,

York.

The following were the numbers returned for Scotland : —

No. of
Planes.

Sittings.

!

Attendants

[ Sittings. *

1 Morr

. | Afternoon.

| Even.

Morn.

| Afternoon. |

Even.

20 | 3182 | 1304 1225 878

3177

2302

2474

They are to be found in the following counties, namely : —

Ayr,

Dumbarton,

Fife,

Forfar,

Haddington,

Lanark,

Linlithgow,
Perth, and
Renfrew.

The principal towns and cities in which they are located are —

Airdrie,
Dundee,
Dunfermline,

Paisley, and
Kutherglen.

Dysart,
Glasgow,
Greenock,

In the counties, Lanark is favoured with the greatest number of the
" Saints," and in the cities, Glasgow.

Since the Census of 1851, they have greatly increased in number,
particularly in the Midland Counties ; and, notwithstanding the num-
bers who are constantly emigrating, yet they appear to increase according
to their own statements.

LONDON: BLACKBUBN AND BUST. PBIJTTBBS, HOLBOBN HILL.

'