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C. W. Lamb (1839-1921)
An Exposition of Mormonism

(Grinnell, Iowa: self-published 1878)
  • pg. 01  Title Page   Transcriber's Comments
  • pg. 04  Joseph III and Utah Mormons
  • pg. 06  1877 Joseph Smith III Letter
  • pg. 07  1876 William Small Letter
  • pg. 08  Rigdon learns of Mormonism
  • pg. 08  1877 Saints Herald article
  • pg. 09  Rigdon not in early Pittsburgh
  • pg. 10  1877 Congregationalist article
  • pg. 11  J. Smith never met Spalding
  • pg. 17  Rigdon's "pointed testimony"
  • pg. 18-20  1839 letters

  • Incomplete copy: Pages 38, 39, 42, 48, 49, 52 and 53 are missing



    E X P O S I T I O N   O F   M O R M O N I S M.

    AND  A

    D E F E N C E   O F   T R U T H,

    B E I N G


    F O L L O W E D   B Y


    BY  CHAS. W. LAMB.

    "I send you as PROPHETS and wise men, and scribes." "when he, the spirit of truth, is come, he will guide you into all truth: * * *  and he will SHOW YOU THINGS TO COME." "And these signs shall follow THEM THAT BELIEVE; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." -- JESUS.

    "Despise not prophesying;" but "Covet to prophesy, and forbid not to speak with tongues." "I would that ye all spake with tongues, but rather that ye prophesied." "Prove all things; hold fast that which is good." "For we can do nothing against the truth." -- PAUL. Truth is powerful and will prevail.




    [ 2 ]

    REMARKS: Mormonism is, and must be the doctrine of the Book of Mormon, from whence it obtains the same; and any thing that does not accord with the doctrines, precepts and principles of that book is not, and cannot be truly Mormonism; ant more than is truly Christianity that does not accord with the doctrines and precepts of Christ, from whom it takes its name.

    As the Book of Mormon agrees in all things with the Bible, and teaches the six " foundation principles of the doctrine of Christ," Heb. 6: 1, 2, in the primitive simplicity and purity, with all of the gospel ordinances, and "that faith once delivered to the saints," for which Paul directs us to "earnestly contend," with its accompanying hope, power, and blessings in all their primitive glory and fullness; and as it teaches the same "form of godliness" and church organization, built upon the same foundation as "the household of God" was of old, -- that of "apostles and prophets, Jesus Christ himself being the chief corner stone," just as taught in the New Testament, therefore it teaches the religion of Jesus Christ; and, therefore, true Mormonism is true Christianity.

    Real, original "Mormonism," the doctrines held to by the Reorganized Church of Jesus Christ of Latter Day Saints, and Brighamism as taught in Utah; are as opposite as light and darkness, Christ and Belial.
    In order that such of my readers as may not be familiar with the facts of the apostasy of Brigham Young and of his leading away from the truth after the death of Joseph and Hyrum Smith, a large body of Latter Day Saints, may better understand the position and claims of the Reorganized Church, whose standard books are the Bible, Book of Mormon, and Book of Doctrine and Covenants, in respect to the Utah Church, whose doctrines are mainly opposed to these books, I preface the following pages with several articles or extracts which very fairly set forth the matter, particularly that from the Toronto Advertiser and Joseph Smith's letter to the Inter Ocean.

    But first I wish to say, in the words of Bro. J. B. Lambert, "I cannot see that the mistakes and transgressions of God's people in any age of the world, militate, in the least degree, against the gospel of Christ. If our opponents can show that the crimes committed by Latter Day Saints are the result of a belief in and practice of the faith of the Church, then they have made a strong point against us. But if, on the other hand, we may easily show that


    [ 3 ]

    in every case of this kind, it is the result of departure from the faith of the Church, as made known through the revelations given to the Church, then there is no strength in the accusations. Men are fallible now, as they ever were, but the truth of God stands out bright and pure." And we also as W. E. McLellan, M. D., says in his letter to Mr. T. Fuller: "I don't look after, what is called Mormonism, by looking at the conduct of leading men, but as you say I want to get down to the 'bed rock.' To do this I must know whether the Book is true.  *  *  *  * Thousands of the Children of Israel fell by death for transgression in less than a year after they left Egypt. That does not prove that they were not the people of God. No more does the leading men of the Church going wrong prove the Book of Mormon false.  *  *  *  * I advise you to cease hunting after characters, or men's wickedness, for you can find enough of that; but go to work and search the word of God in the Bible and in the Book of Mormon -- where you will find pure truth." He also says: "I am as thoroughly and firmly convinced that the Book of Mormon came forth by divine inspiration as it is possible for me to be. I have written off 18 reasons why I hold it true -- but four principle reasons: 1. The testimony of men. 2. The prophecies of the scriptures. 3. Antiquities of America. 4. Its internal evidence!!"

    The following question, "Had Joseph Smith more than one wife?" was put to the Chicago Inter Ocean; and answered by that valuable and popular journal, in its issue of July 22nd, 1875, in the following terse manner: "No."

    "The practice of poligamy owes its origin among the Mormons to Brigham Young. Himself of a gross, sensual nature, he sought gratification for his lust which would appear sacred, at least to his followers. When the 'revelation' permitting the faithful to have a plurality of wives was given, there was a partial revolt, but as poligamy was a privilege, not a requirement, and was recommended as a means of rapidly increasing their numbers, the saints finally accepted it, and gradually the practice became almost universal among the Mormons in Utah, although a few of the followers of the first prophet, Joseph Smith, still rejected it as heresy  *  *  *  * With the death of the prophet who ordained it, poligamy will doubtless begin to die out." -- Chicago Times, Aug. 30, 1877

    "Our townsman, Elder Joseph Smith, the son of the first Joseph,  *  *  * is an avowed monogamist, and is strongly opposed to the really most obnoxious feature of Utah Mormonism, polygamy. His efforts for years past have been directed to securing the Mormon church from the ruin impending over its institution," -- Plano News. --


    [ 4 ]

    The editor if the Pittsburg Leader, writing of "How to Solve the Mormon Problem," suggested by the death of B. Young, although insisting strongly on the rights of Joseph Smith to the presidency of the Church, fails to understand that he has succeeded to his father's place and is now the president of the real Church, one owned and acknowledged of God, and has never been an aspirant for the seat of Brigham Young, nor to lead that people as a body, and only such of them (even if it be all) who may be willing to forsake the errors introduced by them and come back to the original principles of the Church before its rejection and the division into apostate factions under Young, Strang, and other aspirants for the place belonging only to Joseph Smith and his seed. The editor in the article alluded to says:

    "The only way -- is for the U. S. government to help Joseph Smith Jr., the son of the prophet, to assert his leadership and establish himself in the very Lion-house of the usurper, Brigham. In making this suggestion, the other day, we pointed out that young Joseph is the legitimate successor of his father, nominated by inspiration for the office and duly ordained, that the Mormons themselves confess the fact, admit that Brigham tricked the Smith boys out of their rights,  *  *  * and that they have always looked on young Joseph with respect and even with reverence  *  *  * When Joseph visited Salt Lake City, he was treated with the highest respect by the people, nor was it denied by any one that he was the true high priest, prophet and revelator, and would some day come back to rule over the Church of Jesus Christ of Latter Day Saints.

    Well, with the death of Brigham that day has arrived if young Joseph has the pluck to assert himself.  *  *  * In this juncture the advent of a genuine leader, the legitimate successor, claiming inspiration, and able to cry, "thus saith the Lord," to a people who believe he has the right, would have a profound and decisive effect, Coming as he would with an accession of adherents to swell the Mormon body and heal a division of thirty years' standing, he ought surely to succeed, if he exhibits half the ability and worldly wisdom of his father.  *  *  * The capture of the Utah Mormons by Joseph Smith of Illinois would insure the downfall of poligamy, and this would be the elimination of the only feature of Mormonism to which the United States has any objection. The Josephites of Illinois, of Iowa, of Pittsburg, are as good and law abiding citizens as the members of any other denomination, and possess no social customs that keep them separate from the rest of the world. With Joseph Smith ruling the Mormon church, Utah would be as open to outside settlement as any other territory.  *  *  * It might prove a very brilliant act of statesmanship for President Hayes to appoint Joseph Smith, Jr., governor of Utah, and thus give him the vantage from which he might conquer the place his father bequeathed him, and peacefully and lawfully root out that relic of barbarism -- poligamy -- from the only spot in the United States where it flourishes." "Let it (the government) keep sternly on in the good work of punishing the Mountain Meadows murders," -- Pittsburg Leader, Sep. 2nd, 1877


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    Writing on the DEATH of BRIGHAM YOUNG, the Editor of the Toronto (Canada) Advertiser, says:

    "It is quite evident from prevalent rumor that the chances for the election of either of Brigham's sons are but small, while many seem to consider favorably the idea of calling upon Joseph Smith, the son of their former prophet to come over and claim his right by lineal descent to the presidency. Some months ago he visited Utah and was well received by many, including the more intelligent Mormons, the whole of his preaching and labors were aimed to overthrow the false and corrupt practices and doctrines of their church. He is living at present in Plano, Ill., and is president of what is known as the Reorganized Church of Jesus Christ of Latter Day Saints, which, was formed after the apostacy of Brigham, and from among the mass of saints who ignored Brigham's assumed authority and therefore refused to follow him, choosing rather to wait, as they were directed, until a leader should come of the seed of the martyred prophet who was finally recognized in the person of their present leader.

    The mission and object of the Reorganization has been to oppose the corrupt teachings of the Brighamites and re-establish the church on its original basis. They have been termed "JOSEPHITES" by the others. Their efforts as a body have been signally successful, when surrounding circumstances are taken into consideration, having organized branches in many places throughout the United States, Great Britain, and Canada, the chief hindrance to their progress being the prevailing idea that they are one in faith and practice with the Utah Church.

    There is not the slightest reason however for believing that the President of the Reorganization would accept of such a call as many suppose will be tendered him from the Mormons. His whole policy is at variance with theirs, which fact he did not fail to make them acquainted with while visiting there. He views their leaders as in apostacy and their converts as victims of an imposition. He does not for a moment recognize Salt Lake as the appointed Zion or gathering place, and therefore would not go there to rule. He declares poligamy and its kindred doctrines to be false and not original tenets of the church, and consequently could not live and rule where it was taught and practiced as gospel. The introduction of destroying angels and the theory of celestial marriage, together with one half the system known as Utah Mormonism, are viewed by him as heresies and therefore dangerous doctrines. Judging righteously from his present position, we fail to see any possible way by which a unity could be brought about between the two bodies, and he be President, except by a return on the part of the Brighamites to the original doctrines of the church, and a putting sway of all their unlawful wives, as there is no permissive clause in the laws of the Reorganization, which would admit of their being accepted otherwise, inasmuch as they are viewed as outside of the church altogether, and where some in the past sought entrance into the Reorganized Church, they have only been admitted through the usual initiatory ceremonies. The present prospective agitation may bring before the public more prominently than ever the distinction between Brighamism and the Reorganization, to the certain benefit of the latter."


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    T H E   M O R M O N S.

    J O S E P H   S M I T H,

    To The Editor of the Inter Ocean.:
    In your reply to an enquirer from Sterling, Ill., in your issue of June 16, you failed to answer queries 3 and 4 entirely, and are misinformed in respect to your answer to the second query.

    Will you give this letter an insertion?

    David Whitmer. one of the witnesses to the certificate prefixed to the book of Mormon, referred to by you, is still living, and resides at Richmond, Mo. Neither he nor Oliver Cowdery nor Martin Harris ever denied the statements made by them in that certificate. Both of the latter died in the faith of the divinity of that book, and the former has repeatedly of late re-stated his unshaken confidence in its truth.

    The difference between the Salt Lake Mormons and the believers in the mission of Joseph Smith, the prophet, now residing in and about Plano, Ill., is about as follows:

    Those at Salt Lake believe and practice polygamy; those at Plano neither teach nor practice it, but denounce it as evil. Those believe that Salt Lake is Zion, the gathering place of the elect; these do not. Those believe in "blood atonement," These do not. Those believe, if reported correctly, that Adam is the God to whom they will account; or as expressed by their leading man, the "only God with whom they have to do:" these do not, but believe in God the Father, Christ the Son; and in Adam only as a man. Those believe in and follow Brigham Young as their leader; these do not.

    These are some of the minor points of difference which grow out of, and are supplementary to, those named above, and which perhaps you would not wish to give space to, that you will discover by examining the "Memorial to Congress" which I enclose with this letter.

    In reply to the last query, Do the latter practice polygamy?" we authorize you to say, No.

    Sidney Rigdon always denied any knowledge of the Spaulding romance, and in May, 1839, wrote a letter denying it, which letter was extensively published at the time. It was republished in the Latter-Day Saints Herald in its issue of Feb. 15, a copy of which was sent you.

    In behalf of the Latter-Day Saints at Plano, Ill.
                                            JOSEPH SMITH.

    { -- Copied from the Chicago Weekly Inter-Ocean, of June 28, 1877.}


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    The Saints Herald for Oct. 15, 1876, contains the following from Br. William Small, of Philadelphia, in relation to the "Spaulding Story" of the origin of the Book of Mormon:

    "While I was living in Pittsburg in 1841, at the time so much was said of the Book of Mormon, and in connection with the Solomon Spaulding Story. It was stated that Spaulding's manuscript was placed in Mr. Patterson's hands for publication, and that Sidney Rigdon was connected with him at the time. In connection with John E. Page I called upon General Patterson, the publisher, and asked him the following questions, and received his replies as given:

    Q. -- Did Sidney Rigdon have any connection with your office at the time you had the Solomon Spaulding manuscript?
    A. -- No.

    Q. -- Did Sidney Rigdon obtain the Spaulding story at that office?
    A. -- No.

    Your brother in Christ,                 WILLIAM SMALL."
    Philadelphia, Sept. 13th, 1876.

    Brother B. Alden, of Fontenelle, Iowa, writing concerning the Spaulding story, says:

    "How long shall this Spaulding story continue to trouble the Saints, or the world?

    Two or three facts put this humbug story under my feet, in October, 1838. First, the angel of God told brother Joseph Smith where the record containing the book was; the next fact was, that he got the plates on which the records had been kept, and from them the Book of Mormon was produced. A still greater fact is this, that the Book of Mormon was in being and use almost one year before Joseph Smith and Sidney Rigdon ever saw one another, Now, how did these the men get to see each other face to face, It is easy to see that Joseph was a citizen of Ontario, County, New York; Elder Rigdon was a citizen of one of our north-western counties of Ohio; the distance between them must have been two hundred miles, or more than that. Elder Rigdon was officiating as an Elder in the Campbellite Church, in 1829 and 1830, Parley P. Pratt was a member of that church, in Ohio, with Elder Rigdon.

    In August, 1830, Parley P. Pratt started to go to New York State, and City, Dutchess county, where his relatives resided. His best way then was by water. When at Buffalo he took canal boat, a distance of two hundred miles, to Hudson River, one hundred or more miles to his place of destination. In his rout he called at Palmyra; (why this was so I know not); here he fell in company with the Elders of this Church, which had been organized


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    on the sixth of April, 1830; who, as servants of the Lord, began to instruct him in the true doctrines of the gospel; to these teachers he listened, till the boat on which he came left the wharf. He was requested to tarry over night, which he did. In the morning, (he says so himself), he went into a retired and secluded place, and prayed to the Lord to show him whether these things were so; the result was, the work and Book of Mormon is true. He says, "I went forward, and was baptized, confirmed and ordained an Elder, in the Church of Latter Day Saints." He then tarried there till October; then he took Orson Pratt, his brother, and started for Ohio, his place of residence, calling at Palmyra on his return, and spending a few days with the brethren. When he left he took Elder Oliver Cowdery, and some Books of Mormon with them; arriving home on the last of October or the first of November. I was here in Ohio, where Elder Rigdon first heard of or saw the Book of Mormon. Parley says he gave the Book to him, himself. Now, these are the facts as to how Elder Rigdon became acquainted with the Book of Mormon; which was in use almost a year before he heard of or saw it. What folly, yes what wickedness to pretend that Elder Rigdon had any hand in its coming into existence...
    B. ALDEN.
    Fontenelle, Iowa, July 28th, 1877."     -- Herald, Vol. 25, page 54.

    "The history of the Disciple (Campbellite) society shows that he (Sidney Rigdon) was an opponent of 'Mormonism' in the Disciple ranks after the Book of Mormon was published." -- Herald, March 13, 1878.

    W. W., of Boyne, Michigan, in a refutation, written Dec. 6, 1876, of an article that appeared in the Inter Ocean of Oct. 26, (which refutation was refused by that paper, as it violated the publisher's rules, being written on both sides of the paper), says: 

    "Now as the chief object of all four of these men, Hulbert, Howe, Storrs, and Williams, was, if possible to fasten the plagiarism of the Book of Mormon, from Spaulding's works, upon Sidney Rigdon, while the manuscript was in Patterson and Lambdin's office, or after it went there, though it remained there at most, but two years -- from 1812 to 1814, it is necessary only to show that Sidney Rigdon, being born in 1793 was at this very time but a youth of fifteen or sixteen years old, working on his father's farm, some twelve miles west of Pittsburgh, at a place called Piney Fork, Peter's Creek, Allegheny county, Pa., where he lived till the winter of 1819, the very date in which Mrs. McKinstry, Spaulding's daughter, claims to have read her father's old "Romance," and five years after it was "returned to its author," and was in the careful keeping of her mother. 

    "In the fall of 1817, he professed religion, and joined the Baptist Church of that place, and in the winter of 1818 he went to Beaver county, where he studied divinity with a Baptist preacher


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    by the name of Clark, and was licensed to preach by the Conoquenessing Church, and went from there to warren, Ohio," where he "was ordained a regular Baptist preacher, and returned to Pittsburg in the winter of 1821 and 1822." Here he took the care of the First Regular Baptist church and continued to preach till the Baptist Association met some time in the fall of 1824, when some charges being brought against him, for not being sound in the faith; he was brought on trial, but being denied him the privilege of speaking in his own defence, he declared a non-fellowship with them, and began to preach Campbellism. He and they who joined with him, got the liberty of the court-house, where they held their meetings; and he and his brother-in-law, Mr. Brooks, followed the tanning business till the winter of 1827 and 1828, when he (Rigdon) moved into the Western Reserve, Ohio, and there continued to preach till the Latter Day Saints, or Mormons came to that place, and he joined them, and continued to be an elder in that church

    The above account of Mr. Rigdon's life, previous to his joining the Latter Day Saints in 1830, is taken from the family records kept in his father's house, and bears date of January 37, 1843, and is signed by two persons belonging to that family; viz: Carvil Rigdon and Peter Boyer.

    Please remember, that Howe says Sidney Rigdon "located himself" in Pittsburg in 1823 or 1824. Rev. Samuel Williams says 1822, and the records of Rigdon's family says 1821 and 1822; so there is not much difference as to the date when Mr. Rigdon first located himself in that city; but all this brings out the important fact, that it was at least seven years between the return of the manuscript to "its author" and Sidney Rigdon's location for the first time at Pittsburgh."

    "But against the testimony that any part of the Book of Mormon was plagiarized from Spaulding's manuscript, is the overwhelming fact that in 1832 Orson Hyde introduced the Book of Mormon at Conneaut, Ohio, the residence of Spaulding when he wrote the manuscript, and there preached, and built up a numerous body of Mormons among Spaulding's old neighbors, many of whom were familiar with his manuscript found. They could not be deceived, and had no possible inducement to establish themselves, and children and friends in a delusion. This is the bitter end of the Spaulding story.  *  *  *  *  *

    The whole idea that Sidney Rigdon had ever been on any occasion, or at any time in Patterson and Lambdin's printing office, or that such an office had been in existence at all, for years before Rigdon came there, is a most unmitigated falsehood.

    Rev. Samuel Williams, when he wrote his work in 1843 against the Mormons, though aided by the whole body of the clergy of Pittsburgh, to involve Sidney Rigdon in either the stealing, copying or possession of the Spaulding manuscript; was unable to bring up a single witness to prove that Rigdon had ever been a printer; not a witness that he ever was in Pittsburgh, while Patterson and Lambdin's office existed; not a witness that he ever saw,


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    or heard of Spaulding or his Manuscript, previously to the publication of Howe's "Mormonism Unveiled" in 1834. Moreover, John E. Page, who was then in apostolic charge of a large body of saints in Pittsburgh, answered Williams in a small pamphlet, embracing not only the facts herein stated, but much more, and distributed them by tens of thousands throughout the states and foreign countries, inviting investigation and challenging refutation. Yet not a man since that day has ever successful[y] overturned one of the facts.  *  *  *  *  *

    The Book of Mormon rests upon a basis, precisely as any other great national fact. The testimony of some twelve men, to its real origin, is attached to its pages and has never yet been impeached." --  Herald, Vol. 24. pp. 50 and 51.

    In the Congregationalist of Oct. 24, 1877, the Rev. Tyron Edwards, D. D., of Philadelphia, tells what he knows about Mormonism. He says:

    "The Book of Mormon was in substance written by Rev. Solomon Spaulding, who was a graduate of Dartmouth College and a Presbyterian minister, once settled in Cherry Valley, N. Y.. and afterwards living in New Salem, (also called Conneaut), Ohio.  *  *  *

    Beginning in 1809, and writing at intervals as he did, he often read parts of the work to his neighbors; and among the listeners was Joseph Smith, who not only attended the readings, but borrowed the manuscript, as he said, to read to his family at home.

    In 1812 the completed manuscript was placed in the hands of a printer in Pittsburg, Pa., by the name of Patterson, with a view to its publication. While the printing was delayed, Mr. Spaulding left Pittsburg for Washington county, Pa. where he died in 1816. While the manuscript was in the hands of Patterson, Sidney Rigdon was working for him as a journeyman printer. And  *  *  * it is supposed that he, having copied the manuscript, with Smith concocted the idea of the new religion.

    Yes, it is supposed. But supposition often, as in this case, rests upon quite unsubstantiated ground. The learned and the nobles of Spain supposed that the earth didn't turn over, and that there was no land nor people on the other side, because every thing would fall off into space. The fact is, the Spaulding story, as frail as it is, is the best or only thing that the devil and his emissaries have been able to give the world, against

    That light that will ever endure.
    Though many its guidance disdain;
    The precious and plain Book of Mormon, and pure,
    Who's words are inspired, and who's promise sure;
    Which th' fulness of th' gospel contains.

    Therefore, as this is the only thing that presents itself or that

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    has been devised against the truth that sprang "out of the earth," as David foretold, the grasp with which it is held is that of desperation; as a drowning man will cling to a straw, in the absence of any thing of greater floating ability. And, proof and truth being wanting, unfounded assertion and supposition and falsehood are substituted.

    Let us look at his assertion that, Joseph Smith "not only attended the readings, but borrowed the manuscript, as he said, to read to his family at home." Remember that this took place, according to Mr. Edwards, while the "manuscript" was being written, between 1809 and 1812. When was Joseph Smith born? In 1805. (See "Cottage Cyclopedia of History and Biography"; also issue of June 16, 1877, of the Inter Ocean, which says J. S. was 23 years old in 1828, therefore born in 1805.) How old was J. S. in 1809, when Spaulding commenced his manuscript? About four years old. How old was J. Smith in 1812, when "the completed manuscript was place[d] in the hands of a printer in Pittsburg?" He was only seven; and was but eleven year[s] old in 1816, when Spaulding died.

    In the first place, Joseph Smith must have been of more than ordinary mental possibilities and capacity, and must also have coupled a great amount of energy and perseverance with an uncommonly studious turn of mind, (which I believed before I read Rev. Mr. Edwards' account, for the great work which under God he established in spite of poverty and great opposition and trials of every kind. and the volumes written and translated by him, bear indisputable record); to have developed so early, such an interest in books, and the ability to read comfortably and intelligently the manuscript.

    Secondly, Joseph Smith must have been an exceedingly steady, manly and well behaved, thoughtful, careful and trusty child; (which I also believed, for my mother was born and brought up within nine miles of Palmyra, and knew the President of the Seminary in Lyons, which Joseph attended for a time, and heard him say that Joseph was "the most sober minded youth among all his students"; or Mr. Spalding would not have trusted him to carry home "to read to his family," a manuscript of which he thought so much; especially when we remember that Joseph Smith and Solomon Spaulding never at any time during their natural lives, lived nearer to each other than 150, or about 200 miles by any road or means of conveyance then in existence.


    [ 12 ]

    And thirdly, the reputation of Joseph Smith's parents and "family" must have been good in every way, so that Mr. Spaulding felt confident that this manuscript would be in good hands while at Smith's, and would not be torn, rumpled, nor soiled, which would render it unfit to place "in the hands of a printer;" and also that they would see to it that it was duly and safely returned, insuring him against the possibility of having to make a tedious journey of several hundred miles after it, consuming weeks of his valuable time.

    As for Rev. Tyron Edwards' assertion that "the Book of Mormon was in substance written by Rev. Solomon Spaulding;" I believe that any one of good judgment and discrimination, familiar with Bible doctrines, and loving truth, and honestly and earnestly desiring to know the truth, who will read carefully and prayerfully the Book of Mormon, will not dissent when I say that, the combined wisdom, learning, and literary ability of all the "romance" writers, historians, phylosophers, sages and theologians that ever lived, unaided by the inspiration of God, could not produce such a book; nor any thing that would compare favorably with it.

    The Book of Mormon, in the power, beauty, and simplicity of its language, and in the clearness, plainness and purity, height, depth, fulness and scope of its doctrines and teachings, and their agreement with that of the Bible, is altogether unequaled by any merely human production in the known world.

    Look at the tangled webs of doctrine, the contradictions of themselves and of scripture, and the absurdities in the man-made Creeds and church Manuals of Christendom. Though short, and drawn up by sage assemblies of the deepest and most learned theologians, they cannot be brought up to such a state of perfection as to preclude the necessity of correcting and materially altering them from time to time, as their inconsistencies become apparent.

    While the Book of Mormon, the body of it, that claims to be the work of inspiration, or at least to have been translated by the gift and power of God, has never been altered in the least; aside from typographical blunders which escaped the notice of the proof-readers. The last edition reads precisely like the first.

    A skeptic of large comprehension and great clearness of perception, who prided himself somewhat on his depth of penetration, once declared to me that the Book of Mormon was the only book in which he had failed to find contradictions and inconsistencies;


    [ 13 ]

    remarking that in all romances he could discover these.

    I believe it is admitted on every hand that the religious part of the Book of Mormon is not of Mr. Spaulding's writing. It would indeed be a serious blunder to accuse a "Presbyterian minister" of romancing in regard to the dealings of God with men; and of trifling with God, and the things of God, by relating that the Lord dealt with thus and so, with an imaginary people, and with fictitious heroes, and said thus and so in a "romance." And particularly so when the dealings and sayings, revelations and teachings of the Lord and the heroes are not in accordance with Presbyterian polity, or Creed and Discipline.

    Now, reader, suppose someone should declare that the Bible "was in substance written" by some one of early times, "as a popular romance," as was stated of the Book of Mormon in the Grinnell Herald of Dec. 13, 1877, and that it was at the same time asserted that the religious part was afterwards added, and done, too, by evil designing men. You would perceive that if the religious part was to be taken from the Bible there would be no "substance" left to which to add any thing; for the religious part is the warp and ground work of the web, and therefore is the "substance," or essential part. For even the evil transactions therein recorded have some relation to the religious transactions; or rather, are mentioned only because they are connected in some way with, or because of their tendency in relation to, the general outcome of religious affairs. And you would at once exclaim, "How absurd! How ridiculous!" For instance, the whole history of Israel. How would it be possible to separate the historical from the religious? The plagues sent on, and the leading out of Egypt; the crossing of the Red sea; the marvelous journey and sojourn in the wilderness, and occurrences at mount Sinai; etc. etc.; all hinged upon, and originating in the calling and commissioning of Moses and Aaron, and the promise to Abraham.

    The religious and historical parts of the Book of Mormon are just as inseparably connected as that of the Bible; and in precisely the same way; and it is only because of the first that the last exists, or could ever have occurred, either in imagination or reality. And, as W. W. of Boyne, Mich., justly remarks, "if the religious part of the book was taken out, it is quite probable that we should have nothing but the binding left; or next to nothing, as any one may see who reads the book."


    [ 14 ]

    The Book of Mormon claims to be an abridgment of a sacred record, kept by divine command and written almost entirely by inspired men, through whose hands it passed as it was handed down from generation to generation, of the dealings of God with two mighty nations, greatly blessed and highly cultivated; (as "wonderful ruins of great cities and temples" of "hewen stone," "richly carved," built of blocks so large that it is "incomprehensible how the power of man could have placed them where we see them," paved aguadas, aqueducts, calendars, astronomical instruments, copper tools, etc., mainly discovered since the Book of Mormon came out, and the numerous "manuscript books" found by the Spanish invaders, also testify); that successively arose, flourished and fell, and the Church of Christ on the western continent. Just as the Bible is the sacred record of the dealings of God with his people, and the Church of Christ on the eastern continent. It is the "book" whose coming forth, a short time prior to the restoration of Jerusalem and Israel, when "Lebanon shall be turned into a fruitful field" and Jacob no more "be ashamed" nor his face "wax pale," Isaiah foretells; by which those "that erred in spirit shall come to understanding, and they that murmured shall learn doctrine;" by which "the meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel." And whose words, Isaiah says, the deaf shall hear, and the blind shall see; thus predicting the restoration in the last days, of the gifts of the Holy Ghost, -- "the power of Godliness" now so almost universally denied, with which the Church of Christ was blessed while in its primitive purity. And David says that "righteousness shall look down from heaven," when "truth shall spring out of the earth;" and also says in connection therewith, "and our land shall yield her increase;" pointing to the time of the restoration of Israel.

    It is the "stick of Joseph," that was to be put with the "stick of Judah," the Bible, and to be one in the Lord's hand; following which Israel is to be gathered "on every side" "into their own land" that was "given unto Jacob," wherein their fathers have dwelt;" to be "one nation in the land upon the mountains of Israel," under "one king," not to be divided into two kingdoms any more at all;" but to dwell there "for ever." Ezek. 37.

    Evil designing men could not write such a work as the Book of Mormon, if they would. For "out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the


    [ 15 ]

    heart bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things." Matt. xii. 34, 35. "Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit." "Do men gather grapes of thorns, or figs of thistles?" "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit," Matt. vii. Then surely, fruit as pure and spotless as the Book of Mormon, was not gathered from thistles, nor from thorns; neither could it have been produced by a corrupt tree; and therefore, did not come forth from an evil heart.

    Satan would not countenance, nor assist in writing, that which teaches that Jesus is the Christ, the Son of God, that taketh away the sins of the world, for he is a liar, and antichrist; and "denieth that Jesus is the Christ," and "denieth the Father and the Son." John ii. 22.

    And again, evil men would not write such a book, if they could; for it strongly and pointedly condemns all that is evil and impure, and as continually labors to draw all men to that which is good and pure, holy, just, and true.

    That the reader may have no doubt on this point, I here insert some extracts from the Book of Mormon.

    "And now my brethren, I have spoken plain, that ye cannot err; and as the Lord God liveth, that brought Israel up out of the land of Egypt, and gave unto Moses power that he should heal the nations, after that they had been bitten by the poisonous serpents, if they would cast their eyes unto the serpent which he did raise up before them, and also gave him power that he should smite the rock, and the water should come forth; yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under heaven, save it be this Jesus Christ of which I have spoken, whereby man can be saved.

    Wherefore, for this cause hath the Lord God promised unto me that these things which I write, shall be kept and preserved, and handed down unto my seed,  *  *  *  * Wherefore, these things shall go from generation to generation as long as the earth shall stand; and they shall go according to the will and pleasure of God; and the nations which shall possess them, shall be judged of them according to the words which are written; for we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all that we can do."

    "And now behold I say unto you, that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel: wherefore ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this, ye shall in nowise be cast out.

    [ 16 ]

    And again, the Lord God hath commanded that men should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice; that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things." Second Nephi xi. 5, 6, 9, 16.

    "And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking: for when a man speaketh by the power of the Holy Ghost, the power of the Holy Ghost carrieth it unto the hearts of the children of men. But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written, and esteem them as things of nought. But I, Nephi, have written what I have written; and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry; and I know that the Lord God will consecrate my prayers, for the gain of my people. And the things which I have written in weakness, will be made strong unto them: for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth men to believe in him, and to endure to the end, which is life eternal. And it speaketh harsh against sin, according to the plainness of the truth; wherefore, no man will be angry at the words which I have written, save he shall be of the spirit of the Devil. I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell. I have charity for my people, and great faith in Christ, that I shall meet many souls spotless at his judgment seat. I have charity for the Jew; I say Jew, because I mean them from whence I came. I also have charity for the Gentiles. But behold, for none of these I cannot hope, except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the straight path, which leads to life, and continue in the path until the end of the day of probation.

    And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words, and believe in Christ; and if ye believe not in these words, believe in Christ. And if ye shall believe in Christ, ye will believe in these words: for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.  *  *  *  * And now, my beloved brethren, and also all those who are of the house of Israel, and all ye ends of the earth, I speak unto you, as the voice of one crying from the dust: Farewell until that great day shall come; and you who will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb of God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day."
    Second Nephi xv.


    [ 17 ]

    As Mr. Moody says of the Bible, so I say of the Book of Mormon: "Did bad men write that" Book of Mormon? "Certainly not, or they would not have consigned themselves to eternal perdition." Great Joy, p. 311.

    As Stephen Haws says concerning the Epistle of Jude, which was rejected by some in the early ages of Christianity, so do I say also of the Book of Mormon: "We have, however, the most satisfactory evidence of the authority of this" book. "All the objections which have been made to the reception of this" book "as an authentic production may, with equal force be brought against," not only "other Epistles in the New Testament," but against the New Testament as a whole.

    As Dr. Macknight also very justly observes in regard to the same Epistle, so say I of the Book of Mormon: There is no error taught, no evil practice enjoined, for the sake of which any impostor could be induced to impose a forgery of this kind upon the world." Stephen Haws' N. T. Manuel, or Text Book, p. 60.

    And as Stephen Haws correctly remarks concerning the Revelation of St. John, which book, though very generally received and acknowledged during the first two centuries, began in the third century to be questioned, so do I say most emphatically of the Book of Mormon: "The numerous works of genuine piety that occur through the whole book will preclude the idea of imposition in any one acquainted with human nature. Stephen Haws' N. T. M., or Text Book.  

    In regard to the Rev. Mr. Tyron Edwards' assertion that, "While the manuscript was in the hands of Patterson. Sidney Rigdon was working for him as a journeyman printer," on which the suppositious structure of the "Spaulding story" origin of the Book of Mormon is founded, although its utter falsity has already been sufficiently shown to convince any candid searcher after truth, we have the following pointed testimony to offer, from Sidney Rigdon himself. "Oh, well but," says one, "he was a Mormon; we can't admit any Mormon testimony; and he that presumes to speak any thing in their favor we at once set down as "one of them." Oh, very well. Then perhaps you'll have no objection to our judging Bunyan, Luther, Calvin, Knox, Wesley, Whitefield, Finney, and other truly worthy men, in the same way, that is, upon the exclusive testimony of their enemies. And of course you'll have no objection to having the same rule applied to yourself, "for with what judgment ye judge, ye shall be judged."


    [ 18 ]

    My friend, this method of judging has always been popular with the world: it is the rule by which all those who have been called and sent of God, who were "not of this world," and "of whom the world was not worthy," have suffered persecution and contempt, and their names been cast out as evil, from Noah down, by their respective contemporaries. It is the mode by which our Lord was judged guilty of death, and by which his disciples are made as the "off-scourings of all things unto this day." "How long will ye judge unjustly?" "Doth our law judge any man before it hear him, and know what he doeth?"

    This testimony of S. Rigdon's is part of the letter alluded to by Joseph Smith in his communication to the Inter Ocean, copied on another page.

    Messrs. Bartlet and Sullivan:--  *  *  *  *
    There was no man by the name of Patterson, during my residence at Pittsburg, who had a printing office; what might have been before I lived there I know not. Mr. Robert Patterson, I was told, had owned a printing office before I lived in that city, but had been unfortunate in business, and failed before my residence there.

    This Mr. Patterson, who was a presbyterian preacher, I had a very slight acquaintance with during my residence in Pittsburg; he was then acting under an agency in the book and stationery business and was the owner of no property of any kind, printing office or anything else, during the time I resided in the city.

    If I were to say that I ever heard of the Rev. Solomon Spaulding and his wife, until Dr. P. Hulbert wrote his lie about me, I should be a liar like unto themselves. Why was not the testimony of Mr. Patterson obtained to give force to this shameful tale of lies? The only reason is, that he was not a fit tool for them to work with; he would not lie for them; for, if he were called on, he would testify to what I have said.  *  *  *  *

    Let me here, gentlemen, give a history of this Dr. P. Hulbert and his associates who aided in getting up and propagating this batch of lies. I have seen and heard at one time and another, by the persecutors and haters of the truth, a great deal said about the eminent physician, Doctor Hulbert. I never thought the matter worthy of notice, nor probably never should, had it not made, its appearance in your paper, or some one of equal respectability. And I believe, gentlemen, had you have known the whole history of this budget of lies, it would never have found a place in your paper. But to my history:

    This said Doctor was never a physician, at any time, nor any thing else but a base ruffian. He was the seventh son, and his parents called him Doctor: it was his name, and not the title of his profession.

    He once belonged to the Methodist Church, and was excluded


    [ 19 ]

    for immoralities. He afterwards imposed himself on the Church of Latter Day Saints, and was excluded for using obscene language to a young lady, a member of said church, who resented his insult with indignation, which became both her character and profession.

    After his exclusion he swore -- for he was vilely profane -- that he would have revenge, and commenced his work. He soon found assistance; a pious old deacon of the Campbellite Church, by the name, of Onis Clapp, and his two sons, Thomas J. Clapp and Matthew S. Clapp, both Campbellite preachers, abetted and assisted by another Campbellite preacher, by the name of Adamson Bently. Hulbert went to work catering lies for the company. Before he got through, his conduct became so scandalous that the company utterly refused to let his name go out with the lies he had collected, and he and his associates had made, and they substituted the name of E. D. Howe. The change, however, was not much better *  *  *  * A man of character would never have put his name to a work which Hulbert was concerned in *  *  *  * The tale in your paper is one hatched up by this gang before the time of their explosion.

       Respectfully,                       S. RIGDON.
    COMMERCE, May 27, 1839."

    Now, I happen to have strong corroborative evidence of the truth of the above statements, in the shape of an old publication of the church containing an account of the trial and expulsion of "Doctor P. Hulbert," on June 3rd, 1833, for "unchristian-like conduct with the female sex."

    Under the head of, "The Origin of Mormonism," the Herald and Presbyter of June 20, 1877, gives the world some "authentic statements, gathered by an industrious reporter of the Cleaveland Leader," from this same Hulbert-Howe book. Spaulding died in 1816; Rigdon went to Pittsburg in the winter of 1821-2; therefore Spaulding had been dead about six years when Rigdon first located himself in Pittsburg. Now, the Inter Ocean of June 16, 1877, states that, "upon the death of Spaulding, the original manuscript was found in the possession of his widow." And in a letter some years ago in the Episcopal Recorder, over Mrs. Spalding's (then Mrs. Davidson) signature, she says: "At length the manuscript was returned to its author, and soon after we removed to Amity, Washington county, Pa., where Mr. Spaulding deceased in 1816 The manuscript then fell into my hands, and was carefully preserved." And in regard to what finally became of the manuscript, or its final whereabouts, she states in answer to questions by Mr. John Haven, as published some time later in the Quincy (Ill.) Whig, as follows:


    [ 20 ]

    "Ques. Where is the manuscript? Ans. Dr. P. Hulbert came here and took it, and said he would get it printed, and give me one-half the profits, "Ques. Has Dr. P. Hulbert got the manuscript printed? Ans. I received a letter, stating that it did not read as they expected and they should not publish it." This was in 1834, that Hulbert procured the manuscript, presenting to Mrs. Spaulding a written request signed by several of her "old neighbors at New Salem," the declared object being to "compare it with the Book of Mormon;" as she states in her letter in the Episcopal Recorder of Boston, before mentioned.

    Thus it is clear that, as W. W., of Boyne, Mich., has said, the manuscript was returned to the Spauldings' about seven years before the location of Sidney Rigdon in Pittsburg, and remained with them "carefully preserved" by Mrs. Spaulding until 1834, four years after the Book of Mormon was published.

    And secondly, it as clearly appears that Spaulding's "Manuscript Found" did not sufficiently resemble the Book of Mormon in any particular, to be of the slightest assistance in making appear plausible the story that the Book of Mormon originated from that source. No, it "did not read as they expected." and its publication would not help their cause, therefore it was not published. And lest its real contents get abroad, and expose the utter fallacy of the claim they were trying to establish, it was never returned.

    At the time the manuscript was a Patterson's office, Sidney Rigdon was yet in his teens. That a youth of that age, or any other, brought up on a farm, and with no definite purpose in view, surely none of sufficient weight to warrant such an outlay, should subject himself to the immense labor of copying a large manuscript, (the Book of Mormon contains about as much reading as the Bible, and I should as soon have thought of casting a mountain into the sea by means of a wheelbarrow, as of undertaking so gigantic a task at that age, or even now, unless divinely directed and assisted), is so unlikely, and so preposterous an idea, even if it could be shown that he ever had an opportunity to do so, that I should find it easier even in this faithless age to believe that the God of Abraham, Isaac, and Jacob, who was a God of miracle and revelation, is "the same yester-day, to-day, and forever; and that he "is no respector of persons," and was mindful of the salvation of the children of men and anciently dwelt in America, as well as for that of those in the east; and that if any felt him aright as it was their privilege to do, he was found of them; for he "is night unto all them that


    [ 21 ]

    call upon him in truth," and will answer such, for he says, Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not;" and also says, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth and he that seeketh findeth; and to him that knocketh it shall be opened;" and we also read that "to all men" that ask "in faith," God "giveth liberally." Jam. i. 5, 6. And to believe that among the evidently highly civilized nations that have formerly peopled America there were men of faith and godliness, possessing the "Spirit of wisdom and revelation in the knowledge of God," through whom He revealed his will concerning them, his law, his gospel, and his covenants. And that his dealings with them. and his words, were "graven with an iron pen" on metal plates (as was anciently the manner among the Romans and other oriental nations, of keeping their choicest records). and carefully preserved; as such things were with the Jews. And we are warranted by both scriptures and reason in believing that the Lord has an eye to the preservation of his word. And that when the people finally rejected the light that had been given them and chose darkness, until the cup of their inquiry was full, the spirit of God ceased striving with them; and that the words of inspiration had among them -- their "scriptures of truth," which those who were permitted to slay because of their wickedness that part of the inhabitants that had formerly been the "salt" of the land, wished to destroy, were by the Lord's direction hid up that he might preserve them. And that in 1823, the time having come to begin the preparatory work of the last days, in which this sacred record was to have part, God sent an angel to reveal its whereabouts; it having lain where deposited about 1400 years. And also gave power to translate and bring it forth again among the children of men. For all scriptures of truth from God "is profitable for doctrine, for reproof, for correction, for instruction in righteousness." 2. Tim iii. 16. And to believe that the Lord has thus restored to man the fulness of the gospel, just as preached by himself and apostles; and has also organized and set up his Church as of old; with "the members every one of them in the body, as it hath pleased him;" having set "in the church, first, apostles. secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues." 1. Cor. xii. 17, 28. And has restored and set in order the ordinances


    [ 22 ]

    that as foretold (Isa. xxiv, 5), had been "changed;" and restored to the gospel all of the "principles of the doctrine of Christ," (see Heb. vi. 1, 2 Acts. xix. 6, ii. 38), just as had in the church under the direct administration of its great Head and Founder, and as "confirmed unto us by them that heard him," by precept and example. And that he has again, by the ministering of angels and by the Holy Ghost sent down as agents or "embassadors for Christ," to be "witnesses unto" him, and preach "this gospel of the kingdom" "in all the world for a witness unto all nations; and then shall the end come; (Matt. xxiv. 14); the same gospel, both in doctrine and administration, as primitively had.

    If it requires due appointment and authority from a king, or from a proper officer, or an election to office through legally appointed means administered by those holding authority in the kingdom, to enable one to officiate acceptably in the kingdoms of men, or to entitle their acts to recognition by the king or the laws as official and binding, does it not require as much, to entitle one to officiate in the Kingdom of God, -- to minister in His name in the holy ordinances thereof?

    If a foreigner cannot become a naturalized or legally recognized citizen of the governments and kingdoms of men except by a lawful process of adoption, administration by lawfully appointed officers of the government or kingdom in which citizenship is applied, is it possible for those who are "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise," to become citizens of the Kingdom of God, save by faith and repentance and baptism in water "for the remission of sins," (Acts ii. 37, 38), and the baptism of the Holy Ghost, by the ordinance of "laying on of hands," administered in accordance with the "perfect" gospel law, by those having authority from the "King of kings?"

    All of this was essential in the primitive Christian church, or else we must accuse Christ and his immediate followers of both teaching and practicing nonsense and dead works.

    Christ "was baptised of John in Jordan" and came up out of the water," thus being "born of the water;" and he says: "Except a man be born of the water and of the spirit, he cannot enter into the kingdom of God." John iii. 5. He also teaches that there is but one gate of entrance, and that a "straight gate,"

    If, instead of Paul's baptizing those twelve believers at Ephesus,


    [ 23 ]

    and laying his hands on them that they might be entitled to the "gift of the Holy Ghost," some unbaptized and unauthorized person had performed these initiatory ceremonies would it have been legal and of force, and the ends for which these holy gospel ordinances were appointed have been attained? Would God have recognized the performance by the remission of their sins, and by bestowing on them the gift of the Holy Ghost, with its accompanying powers?

    If an unauthorized person can officiate acceptably in the unchangeable and "everlasting gospel," why was Peter and John sent into Samaria, with prayer to lay hands on the baptized believers there, that they might receive the Holy Ghost? Acts viii. 14-17.

    If it is not necessary to be "called of God, as was Aaron," and ordained to office under the hands of those properly authorized, in order to officiate effectually in the gospel kingdom, why would not the laying on of hands by Simon of Samaria have the desired effect? And why does not the desired effect and the manifestations that accompanied the presence of that unchangeable Spirit from Adam until Christ, and from Christ until the church went into darkness and apostacy and the Spirit was withdrawn, follow the administrations of the human-appointed ministers that the various sects of Christendom at the present day, "after their own lusts" have "heaped to themselves?" Who, instead of being witnesses for God, have received for themselves no testimony from him; and, in common with those by whom they are employed and paid, have only the testimony borne by those of old; and preach the theories and opinions of men; and these based more on human creeds, than on inspired records.

    Human law requires men to possess a positive and personal knowledge, in order to testify in the things of men. And is it not reasonable to suppose that as much is necessary in the things of God? And that those who have received for themselves no divine manifestation or communication, and who even deny that God will now reveal a knowledge of any thing to men, are not qualified to testify, or even to minister, in the things of God?

    In the things of God, as in the things of men, there is a great difference between believing, because of the testimony of others, and knowing, because of having received testimony or a revelation for one's self direct from God who cannot lie, as did the saints of old. He that says he knows, when in fact he has no


    [ 24 ]

    knowledge whatever for himself on the subject, and can only adduce the testimony of others, lies, when he thus testifies.

    Who, among all the human-called ministers who come with excellency of speech and "enticing words of man;s wisdom" that our faith might stand in the wisdom of men, but not in the power of God, declaring unto us the testimony of God, can truthfully say with Job, "I know that my redeemer liveth?" Or who among them have received from the Father a revelation of the knowledge given to Peter by the Spirit that beareth record of the Father and the Son and reveals to the children of the kingdom, to whom it is given to know the mysteries thereof, things that the fleshly eye and ear of mortal has not seen nor heard, and the "natural man" cannot know, -- who can stand with Peter on the firm "rock" of revelation, and testify of Jesus: 'He is the Christ, the Son of the living God.' Or who among them can say with the primitive church, "We know that we are of God?" They could truthfully say this, because they had received from the Father by the "Spirit of adoption," the testimony for themselves in accordance with the premise of Christ, which extends to all men and all time: "If any man will do his (the Father's) will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." They were children of light, and of day; and "lively stones" of a spiritual building that rested upon an immovable "rock;" having "an holy priesthood." or present, heaven-appointed "apostles and prophets" for a "foundation," Christ being the "chief corner stone," and ever present by his Spirit to "guide into all truth," and "show things to come," and were governed by eternal and unchangeable principles and doctrines. They were not blindly groping along, led by blind guides, and following the ever shifting current of human opinions and the mere learning and "wisdom of men," which "is foolishness with God."

    Bring forth the blind guides that have eyes, and the deaf that have ears, who "will not endure" the "sound doctrine" of Paul, Christ, and the New Testament, but teach the doctrines and commandments of men, and raise the cry of, "Delusion." and "Impostor," against the Book of Mormon and the latter-day saints. Let them show us former things concerning America and its ancient remains, and wherein the doctrine of the Book of Mormon is not the doctrine of the Bible, or let them hear, and say, It is truth.


    [ 25 ]

    By coming forth and carefully and honestly comparing the doctrines and church of the true latter day saints not with the conflicting creeds and traditions and opinions of men, but with that which in theory they acknowledge to be the standard of truth, -- the New Testament pattern of these things, and if not then thoroughly convinced, humbly and earnestly asking God, in the name of Christ, to manifest to them the truth of these things; or if convinced, faithfully obeying the gospel, under the hands of those truly authorized to administer its ordinances, they, as well as we, may know of the truth of the doctrine.

    Although a record of the divine commission given of old has descended to us, the mere possession of that history or account alone, will no more entitle any one to authority to minister in the name of the holy Trinity in the kingdom of God, or empower any one to organize a church in the name of Christ, than the finding, by Gen Grant or Don Pedro, of an account of the commissioning of some one or more individuals many years ago, by the Queen of England, would empower them to officiate in her name, in the kingdom of Great Britain, or to organize in her name and preside over newly acquired territory. For the divine commission given 1800 years ago had, because of wickedness and apostacy of the church, been lost to the world long ere the present century began. For a man's agency did not and does not end with entering the church, therefore he is yet a free agent to work out his own salvation, or show by faith and works that he is worthy of the salvation wrought by the spotless offering on Calvary; and if, after partaking of the Holy Ghost, and tasting of the heavenly gift. and the powers of the world to come, he chooses darkness, and willfully persists in turning away from the light, he is at liberty to go his way. "And this is the condemnation, that the light is come into the world, and men loved darkness rather than light, because their deeds were evil."

    Although the only propitiation for sin "whereby man can be saved," -- the real, antitypical offering, did not take place until noon of the world's great day, yet, in consequence of the foreknowledge of God from the morn of creation, that it would take place, the benefit of that offering could be applied to, and enjoyed by, those who lived before Christ, as well as those after. And thus he was properly termed, "the Lamb slain from the foundation of the world."

    And just as, in consequence of the foreknowledge of God that


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    in the "meridian of time" a propitiation would be offered to the eternal and unchangeable law of justice by a suitable proxy, for the redemption from death, and the salvation of the children of men, who had fallen under the curse of a broken law, -- just as this propitiatory act could take effect before the actual performance of that act took place, so by the foreknowledge of God that under the faithful administrations of Peter, the gospel ordinances of baptism for the remission of sins and "laying on of hands" for the gift of the Holy Ghost, would be duly and faithfully attended to in their proper order, the believing household of Cornelius could receive remission of sins and the gift of the Holy Ghost before the actual taking place of the performance of the ordinances thereof; and yet the words, "except a man be born of the water and of the Spirit he cannot enter into the kingdom of God," be just as true as, "there is none other name under heaven given among men, whereby we may be saved."

    Both cases were graciously given for the benefit of God's foreknowledge. In the former case, foreknowledge that a suitable and satisfactory compensation or ransom would be given by which mankind might be redeemed, the virtue thereof was permitted by the grace and power of God to take effect beforehand. So that children before arriving at years of understanding were not accountable -- were not under law, but under grace and mercy by virtue of the redemption that should afterwards be wrought out for mankind by the Savior, and were spiritually in a saved condition before God; and men who lived before the actual shedding of that blood without which there could be "no remission," as well as those after, will only answer for their own deeds, and not for Adam;s transgression, and were saved by Christ's atonement.

    So with the latter case; by the grace of God they received beforehand the fulfillment of His part of the covenant of promise, of which the humble and faithful performance of these ordinances, as well as obedience to other requirements of the gospel, (faith and repentance), were the conditions; their present faith giving abundant earnest of future compliance.

    The going of the thief from the cross on which he expiated his crime into paradise, 00 if his knowledge (which for correctness eclipses some ministers of the present day), concerning the Lord's coming and kingdom seem to indicate, and as many believe, he had not previously been a believing and obedient attendant on the teachings of Jesus or of John, and though,


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    through the temptations of poverty rather than maliciousness or avarice it may be, he had fallen into transgression, he was now suffering the severe penalty of the law, -- this case is similar to those already noticed; and by the same rule is in harmony with Christ's declaration to Nicodemus. before cited, John 3:5. His faith gave evidence, and obtained for him by the grace of God the benefit of His foreknowing, that these outward ordinances, essential because thus willed and appointed by that Law Giver whose unchangeable laws have ruled in harmony the infinite systems of revolving worlds from all eternity and whose right it is to rule in all the worlds of his creating, would receive by him or for him a faithful performance, when a proper place and suitable means are prepared and the opportunity shall be offered; -- in the day that the Lord shall "defend the inhabitants of Jerusalem" and "the house of David be as God," and "a fountain for sin and for uncleanness" "shall be opened to the house of David and to the inhabitants of Jerusalem," probably; after they have beheld him "whom they have pierced" descend to deliver them from Gog and his allies, (who are to go up to Jerusalem when its "desolate places shall be inhabited" by gathered Israel, "to take a spoil," and will be permitted while God pleads with them through a second Moses and Aaron for His people by miraculous plagues, to spread terror "by the sword and by flame, by captivity and by spoil, many days," and will kill the "two witnesses" "when they shall have finished their testimony,") and when they shall know the riches of his grace and have been smitten thereby in view of their shameful treatment of Him when first he "came to his own" "to seek that which was lost," causing that great time of sacred and hallowed mourning. Zech. 12:6-14, 13:1, Ezek. 38:12, Dan. 11:32. 33, Rev. 11:2-13, Zech. 14: 2-5.

    Those who during probationary existence willfully go contrary to their light and knowledge and bring forth thorns instead of good fruit will be rejected, whether individual or church, and "the latter end is worse with them than the beginning, For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn away from the holy commandment delivered unto them." 2. Pet. 2:20, 21. The church is composed of individuals; and all are more or less liable to fall away and be lost if they cease to be watchful; else what means


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    the repeated warnings and exhortations to watchfulness. There is no promise of continued sustaining grace only on condition of continued diligence and faithfulness on the part of the individual. For we must take the scriptures as a whole; and allow them to qualify and interpret their own language. The doctrine that "the soul, once made partaker of renewing grace (truly converted), will never be permitted to fall away, so as finally to perish," or "once in grace, always in grace." is unscriptural, and was not entertained by Paul. For he said: "I keep under my body,... lest by any means, when I have preached to others, I myself should be a castaway/" Thus showing his belief that it was possible for even himself to fall away and be lost, making it necessary to be watchful. And none will question the genuineness of Paul's conversion. He also says: "There remaineth therefore a rest to the people of God.... Let us (himself and the saints addressed) labor therefore to enter into that rest, lest any man fall after the same manner of unbelief." "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." Can such as were never truly converted and turned to the Lord, be said to spiritually depart from him? "But exhort one another daily,... lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginnings of our confidence steadfast unto the end." The promise of Christ is in harmony with Paul: "He that endureth to the end shall be saved." Matt. x. 22. Jude, in his Epistle of warning and exhortation, informs us that even angels have left "their first estate" and fallen thereby from grace, and are "reserved in everlasting chains of darkness, unto the judgment of the great day." And is not even Lucifer a fallen "son of the morning?" Even "fallen from heaven."

    Is not the possibility of the "falling away" of the church, and its consequent rejection and ceasing to be the "house" or "body" of Christ, shown in the threatenings and warnings through the great prophet over the primitive church, one of its first three "pillars." to the seven churches in Asia? And in Paul's words: "Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." Heb. 3:6.

    The body or church of Christ differs from mere human institutions, in that its presiding functions are called and chosen of God, and receive guidance and assistance when faithfully


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    taking heed unto themselves "and to all the flock over which the Holy Ghost hath made" them overseers, and ministering the gospel, through that Spirit by which "holy men of God spake as they were moved" from the beginning; that Spirit by whose power the sick were and are healed, under their administrations, and devils cast out, and by which Philip was "caught away" and conveyed to another place; by which Enoch and Elijah were taken to heaven because of their faith, not suffering the pains of death; and by which at Christ's coming the righteous then alive will be 'caught up together with the resurrected saints in the clouds, to meet the Lord in the air.' And in that He acknowledges them by "working with them, and confirming the word with signs following" "them that believe," and obey the gospel under their administrations; in accordance with the unrevoked promise. Mark 16:15-20. "For the manifestation of the Spirit is given to every man to profit withal," who by it is baptised into the "one body." "For the body is not one member but many." And all are necessary. The 'head,' the 'eye,' the 'hand,' the 'feet;' even "those members of the body, which seem to be more feeble, ARE NECESSARY." For "God," not man, hath "set the members every one of them in the body, as it hath pleased him. ... And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues." It is these "members," that collectively make up or constitute the "body" or church of Christ. Therefore the Church of Christ, as such, can no where exist with out them. For when it ceases to be animated by the Spirit of Christ, it is no longer the "body of Christ;" and is no more than any mere human institution. It is to these inspired offices, these "gifts" (which are "without repentance"), these "joints," or 'parts,' or organs, of that organization that God has "fitly joined" and "tempered together," that by the "effectual working in the measure of every part," "there should be no schism in the body," and that it might "increase" in every good work and way, and "edify itself in love," and "all come in the unity of the faith," and "go on to perfection;" -- it is to these, that Paul alludes, (and not to several hundred conflicting schisms, with their contradictory doctrines, that have arisen since the church lost the "testimony of Jesus," the "Spirit of prophecy,") when he says: "If they were all one member, where were the body? Echo answers, "Where?"

    What does Paul say these heaven-inspired gifts are for? "Unto


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    every one of us is given grace according to the measure of the gift of Christ.... And he gave some, apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of ministry, for the edifying of the body of Christ;... that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive."

    Have all that can be saved through the gospel become perfect, wanting in nothing? Has the gospel dispensations come to an end, so that the "work of the ministry" need no longer be carried on? Does the "body of Christ" no longer need edifying? Are all firmly grounded and united in the "one faith" once delivered to the saints? If not, then all these things are still needed.

    How long does Paul say that these things are needed, and that they were given to [retain] in the church, whenever it exists?

    "Till we all come unto a perfect man, unto the measure of the stature of the fulness of Christ.

    Has that time come? Are all united in faith? Have all attained to the fulness of Christ, and become perfect? For it is not untill "that which is perfect is come," that these things which are only "in part," and not a fulness, "shall be done away," by the will of God, because their design and mission is fulfilled and ended, and because they are no longer needed. Not untill we have attained unto that "which passeth knowledge," and are "filled with all the fullness of God," and see "face to face," and "know even as also we are known," so that the knowledge which was then enjoyed by the saints and which was only "in part," shall "vanish away" before the fulness of knowledge that will be had in that perfect day, as the light of the moon which is reflected light of the sun and therefore only in part, pales and vanishes away before the fulness of light from the rising sun; -- nit till then will the gifts and powers of godliness placed in the church to lead up to perfection be done away because no longer needed; and cease to be the "members" of the true church. And when these things are not, the church of Christ is not; unless in that state in which it is represented as being in the wilderness.

    If Paul, with all his light and knowledge of supernatural and divine things, by revelations of the past, present and future, in so much that he needed a "thorn in the flesh" lest through pride because


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    of them he should lose his humility, and by an actual visit to Paradise where he learned things not lawful to utter and unutterable in the imperfect languages now had by man, and by the ministering of angels, and even the risen Redeemer; -- if he knew only in part, and was yet but as a "child," in the things of God, and only saw "as through a glass darkly," compared with what is to be when these things shall have accomplished their mission and are "done away" because no longer needed, being eclipsed and superceded by a fulness in the same direction, what must we say of those who deny present revelation, and contemptuously reject all the heaven-appointed means by which a pure faith may be built up and firmly grounded and knowledge obtained, and who, consequently, "have seen nothing;" and have no deeper foundation than the testimony of men, which cannot give a knowledge of God, and that obtained by theorizing and philosophizing (good in their place though all these are), and know nothing "but what they know naturally!" The faith of such stands not in the power of God, but in the "wisdom of men;" for "the things which God hath prepared for them that love him" have not been revealed to them as to the early saints by his Spirit, that "searcheth all things;" and no man knoweth the things of God except he has the Spirit of God and denies not the gifts thereof by which they are manifested; for "the natural man receiveth not the things of the Spirit; for they are foolishness unto him; neither can he know them, because they are spiritually discerned," 1. Cor. 2.

    Through worldiness and declining faith, and the speaking of "perverse things," by ambitious ones "having not the Spirit" "of wisdom and revelation in the knowledge of" God, and by the entering in of "grievous wolves," there came as predicted, a "falling away," in the primitive church; marked by the gradual disappearance of direct communion with the Lord, or communication from him, through the gifts of the Spirit; and followed by the "dark ages," when the people were spiritually in a perishing condition; for "where there is no vision the people perish;" and in which condition the "man of sin," resting upon no sure foundation, but guided by mere human opinion and fanaticism, was permitted to "overcome" the scattered saints who yet kept the faith.

    Although the "gates of hell" could not prevail against the "rock" -- (the principle of direct infallible testimony from God by revelation or other gift of the Spirit to every one that obeying the gospel of Christ does the will of him that sent him), on


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    which the church had been built, and on which if its visible "foundation" had continued to rest, instead of sliding off and down upon the unstable and ever-shifting sands of human creeds and opinions, it could not have been undermined nor shaken by any wave or storm, or "wind of doctrine: yet, in Christ's words is found no insurance of the continued prosperity of existence of the church, only so long as it remained on its proper foundation, where placed; other than as rejected, severed from the "vine" and dead, as a church, or in a fallen condition. For even if the declaration, "the gates of hell shall not prevail against it," refers to the church, instead of that on which it was built, it is by a conjunction ("and") inseparably hinged to, and conditioned by, the preceding and governing clause, "on this rock."

    The declaration just noticed was called forth by the clear indication in Peter's confident and correct reply, that the thing had been revealed to him by a [power] higher than "flesh and blood;" and the testimony from the Father, a revelation, was the occasion and subject, and not the church; and from this, and his saying "it," (instead of her, as he probably would if the church had been meant), as also from the facts of subsequent history, it seems evident that the declaration refers to the "rock."

    But, since some understand it to apply to the church, let us examine further, in the light of other and nearly parallel passages, the extent of its bearing as applying here. Take the following: "Cast your burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved." This promise of being sustained and of standing unmoved applies to none but the righteous; as the other applied only to the church on the rock. This applies to the righteous no longer than they continue to rest on the Lord and do righteously; the other to the church no longer than it remained in its place, and continued to be Christ's, guided by his Spirit. When a righteous man ceases to cast his burden upon the Lord, and turns to wickedness, he is then wicked, and forfeits his claim on the promises to the righteous; although, like the "rock," the promises remain unmoved. And the same that is true in the case of one righteous man, is true of a greater number, a whole church. When the church fell into evil, and lost the "spirit of prophecy," that testified of Jesus, (Rev. 19: 10), she was no longer on the rock, and the declaration or promise no longer applied to her. The next view of her,


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    as I suppose, is given in John's prophecy, as one having broken or forfeited her rights in adoption to the Father and betrothal to the Son, by forsaking virtue; and is arrayed in the costly things of the world, and holding a cup filled with her abomination. Rev 17.

    We read that, "the house of the righteous shall stand;" and that "The righteous shall never be moved." Very true; but we also read that, "When a righteous man doth turn from his righteousness, and commit iniquity,... he shall die in his sin, and his righteousness which he hath done shall not be remembered." Ezek. 3:20. The 15th Psalm gives the characteristics of those that "shall never be moved," and conditions on which one may continue in grace, and dwell in Zion. It is him that "worketh righteousness, and speaketh the truth in his heart," etc., and "changeth not." Job says, "the righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger." True indeed. But if he turns away from righteousness, and stains his hands in sin, what then? "The righteousness of the righteous shall not deliver him in the day of his transgression; as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it. Again, when I say unto the wicked, Thou shalt surely die; if he turn away from sin, and do that which is lawful and right; ... none of his sins that he hath committed shall be mentioned unto him; he hath done that which is lawful and right; he shall surely live." Ezek. 33: 12-16.

    The Rev. Henry C. Fish, of Newark, N. J., in a Premium Essay entitled "Primitive Piety Revived," says of the apostacy of the primitive church:

    The early churches... became lukewarm, and the Savior was ready to spue them out of his mouth. Sensible of their powerlessness, the next step was to seek aid in state support, and therefore they gladly allied themselves to worldly governments, by the overlaying of which the little life that remained was soon quite smothered to death. 'The simple rites of primitive times,' as we are told, 'were amplified and adorned, and the holy and self-denying spirit of apostles and martyrs took its flight. Christianity ascended the throne of the Caesars, clothed herself in barbaric splendor, fared suptiously every day, and became a proud, bloated carcass, splendid to the eye of men, but corrupt


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    and offensive to the eye of God. Antichrist arose; and then formalism and bigotry were enthroned in the professed church of Jesus Christ." p. 189.

    In regard to the claim made by some that, "there has been an unbroken line or properly immersed immersers, purely transmitting the ordinance, from Christ's day to ours," the Congregationalist of May 15th, 1878, says:

    The only difficulty is the historical embarrassment which it must entail on its believers.... Roger Williams, it is well known. came to the conclusion that no such continuity of ordinance existed, and so he left the Baptists, into whose fold he had been baptised himself, and for the rest of his life was a Come-outer, giving himself the name of a "Seeker" -- hoping the Lord would in some way come to the rescue of His wrecked Church and restore its ordinances, as aforetime. Our Baptist brethren have taken great comfort in the theory that they derive their line of immersional succession from the English Baptists (and not from Roger Williams and the first Baptist Church in Providence), and that English immersion came from the Dutch Baptists, and so was the pure article. And now it comes out, that the Dutch Baptists did not immerse, but affuse! Which spoils the continuity."

    Whether this is true or not, Baptist succession is given up by their most intelligent and best read men. Dr. William Williams, Prof. of Church History in Greenville Theological Seminary, says, as taken from the "Bible Expositor" by the "Christian Record" of Aug. 1873, p. 348:

    "From the fifth to the sixteenth century inclusive, there are no churches (unless we accept the churches of the Mennonites with some errors) that can be called Baptist Churches.... It is impossible to trace any chain of Baptist churches from the days of the apostles till now."

    Dr. George W. Northrop, "President of Chicago Baptist Theological Seminary, and one of our ablest professors of church history," also says, according to the same authority:

    "My opinion is that it is altogether impossible to make out am 'unbroken succession' of witnesses for the truth outside of the Roman Catholic Church! I should prefer to attempt almost any other intellectual achievement conceivable."

    The Christian Church went down, as Prof. David Swing, of Chicago, says, in a sermon published in the Times of Jan. 25th, 1875, "as a ship beaten by storms and rocks at midnight goes down,... in that black sea that rolled between the fifth century and the eighteenth." And with it went down the line of succession and authority left by the apostles. And the power of godliness ceased, and men had only a dead form


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    form left. For when "that faith delivered to the saints" died out, the "signs" that should "follow them that believe," died out also. John Wesley saw it in this light, and declared that, "The reason why those gifts were not in the church is the want of faith, which has been utterly lost in this respect," and because "the Christians all turned heathen again," and "had but a dead form left." -- Wes. Ser. 94.

    Eld. J. H. Waggoner, a Seventh Day Adventist, though erring in regard to mormonism, makes the following confession touching the gifts: "We admit that the gifts were lost to the church because of apostasy; and as she recovers from the darkness by true, genuine reform, the gifts shall be restored. This is according to the teaching of the scriptures."

    The last writer in the Book of Mormon, who also hid up the record, looking down to the time of its coming forth, and being carried to his brethren, in the latter days, says to them:

    "And when ye shall receive these things, I would exhort you that ye would ask God, the eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, and he will manifest the truth in you, by the power of the Holy Ghost; and by the power of the Holy Ghost ye may know the truth of all things. And whatsoever thing is good, is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is. And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you, that ye deny not the power of God: for he worketh by power, according to the faith of the children of men, the same to-day, and to-morrow, and forever. And again I exhort you, my brethren, that ye deny not the gifts of God, for they are many; and they come from the same God.... For behold, to one is given by the spirit of God, that he may teach the word of wisdom; and to another, that he may teach the word of knowledge by the same Spirit; and to another, exceeding great faith; and to another, the gifts of healing by the same Spirit. And again, to another, that he may work mighty miracles; and again, to another, that he may prophesy concerning all things; and again, to another, the beholding of angels and ministering spirits; and again, to another, all kinds of tongues; and again, to another, the interpretation of languages and of diverse kinds of tongues. And all these gifts comes by the spirit of Christ; and they come unto every man severally as he will. And I would exhort you, my beloved brethren, that ye remember that every good gift cometh of Christ. And I would exhort you, my beloved brethren, that ye remember that he is the same yesterday, to-day, and forever, and that all these gifts which I have spoken, which are spiritual, never will be done away, even


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    as long as the world shall stand, only according to the unbelief of the children of men. Wherefore, there must be faith; and if there must be faith, there must also be hope; and if there must be hope, there must also be charity; and except ye have charity ye can in no wise be saved in the kingdom of God; neither can ye be saved in the kingdom of God, if ye have not faith; neither can ye, if ye have no hope; and if ye have no hope, ye must needs be in despair; and despair cometh because of iniquity. And Christ truly said unto our fathers, If ye have faith, ye can do all things which is expedient unto me.

    And now I speak unto all the ends of the earth, that if the day cometh that the power and gifts of God shall be done away among you, it shall be because of UNBELIEF. And wo be unto the children of men, if this be the case: for there shall be none that doeth good among you, no not one. For if there be any among you that doeth good, he shall work by the power and gifts of God." -- Moroni x. B. M.

    "Because of apostacy," admits Waggoner; because of "the want of faith," says Wesley; "because of unbelief," says the prophet Moroni. And with these agree the prophets and apostles of old, in the east, when they tell us of mighty miracles yet to be wrought by the power of God, through faith. John the Revelator, (who, equally with Daniel, might well be numbered among the "greater prophets," for he received his knowledge of futurity by the same gifts and means -- visions and angel communication, (and partly predicts the same events), foretells of "two prophets" filled with the Spirit and power of God, even the same as was Moses and Elijah; (Rev. 11); and we read of miraculous events to take place in the final restoration of Israel, by the Lord's destroying "the tongue of the Egyptian sea," and making men go over the rivers dry shod, "like as" of old, and which will so far eclipse the ancient miracles that the old will be forgotten: (Isa. 11: 6-16, Jer. 16: 14-15); and the faithful "that are alive and remain, will be caught up bodily, as was Elijah, to meet the hosts of heaven, coming in power and great glory; and the dead are to be resurrected, the body to arise from the grave and the dust, and reunite each with its spirit, as literally as Christ was raised, and as arose at that time many of "the bodies of the saints that slept." (Mat. 27: 53). Faith comes by hearing, miracles are wrought by faith, and "follow them that believe." These are miracles to be wrought by the power of God; and partly through the instrumentality of men of God, mighty in faith. Has the day of miracles closed? Verily, all things do bear record of the truth and inspiration of the Book of Mormon: "If the day cometh that


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    the gifts and power of God shall be done away among you, it shall be because of unbelief."

    And now, since writing the above paragraph, there comes to me new and strong evidence of the truth and divine inspiration of the Book of Mormon. The writer is from this county, a young man of the highest social and religious standing. I was well pleased with a discourse delivered by him some years since, in the Congregational church of Chester; his exhortation, simple and earnest and straight out from the heart, apparently, he reminded me of Bro. Joseph Smith. His testimony given below in full, is an excellent illustration and proof of the truth of the declaration that the gifts of the gospel had by the primitive saints are done away "only according to the unbelief of the children of men," and that God "worketh by power, according to the faith of the children of men, the same to-day and tomorrow, and forever;" and consequently, that to work "by the gifts and power of God" is yet, as of old, the blessed privilege of him that "doeth good."

    "THE GLADEST TIDINGS OF GREAT JOY. -- I was converted in the spring of 1868, while preparing for college. During the years that have intervened I do not think I have once doubted that my sins were forgiven and that I was accepted of God. And yet lately a new experience has come to me, so blessed and so great that I do desire to tell it to your readers in obedience to the command of the Spirit, for the glory of the Savior.

    For five years past I have been a great sufferer from nervous prostration. A year and a half ago, there was added to this a severe surgical injury, so that I was unable to walk at all for six months. Every ambition of earthly life seems forever blighted; even every opportunity for usefulness in Christ's kingdom appeared to be cut off. I cried unto the Lord in my agony of soul. Sometimes it seemed to me that light was beaming from the sky, but for the most part the heavens appeared black to me. At times I felt as if all hell was arrayed against my soul; even the night brought no repose. My sufferings were intense. Had it not been for my belief in final deliverance at the hands of God, I do not like to think what my fate might have been. At length my soul cried out from the depths that the Lord himself would take me out of the world. My prayer was answered in my coming to this delightful health retreat, where, shut out from the world, I have been shut in to Christ.

    On my arrival here, my faith being strengthened, I prayed the Lord to heal me, and was disappointed that he did not do so immediately. Last December, in a new and special sense, I took Christ as my physician and began to look to him for recuperating force. When I had done this and expected to be better, I was worse. Then I was led to ask the Lord the reason, and became convinced that there was something in me cast out before I


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    (under construction)


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    (under construction)


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    promise, something new and unaccountable, or unexpected, had been discovered, or had occurred.

    The Lord 'changes not;' and faith is an eternal and unchangeable principle of action and of power: therefore the same faith will be followed by, or produce the same effect now, as of old.

    The Springfield Daily Republican, above alluded to, after demolishing "Jo Smith" and his "Bible," says:

    "But it is said that old people around Kirtland still draw consolation from the senseless pages of the Book of Mormon, believe in Jo Smith, and insist that they continually receive revelations in regard to the most trivial affairs of every day life. They reject poligamy, and insist that all the dwellers at Salt Lake City are apostates, but occasionally use the temple."

    If the pages of the Book of Mormon are as "senseless" as many would like to have us believe, or as some pretend to think, it strikes me that a grand way to convince people that such is the case, or at least that they believe their own words, would be for such to give the public a few of those "senseless pages" occasionally, by way of illustration. That would be going "down to the bed rock." And yet I have never seem even so much as half a page of that book held up to the world by its enemies, to exhibit either its false doctrines or its senselessness. And knowing very well the reason of this silent treatment of the middle pillar of Mormonism by those who at the same time wish its downfall and keep up a distant opposition, I am forced to the conclusion that some people allow their desire to pull down that book to dwarf their honest convictions; or else they never have read the book, and so are under condemnation for speaking evil "of the things that they understand not," However, I must not forget that by many, the way of truth is evil spoken of by reason of abominable heresies, that were privily brought in by false teachers, denying the Lord that bought them, and saying that the only way men or women can be saved with a salvation worth having, is by poligamy; and "blood atonement," which is only a cloak for the murder of "apostates," and to terrify into subjection to "council."

    But to return. Rev. Henry C. Fish says of professed Christians: "When they shall come to believe what God has spoken, and simply because he has spoken it; when they shall fall back upon the divine promises, and ceasing from man, hang their harps upon the pillars of the everlasting throne; when, in a word, they are become "strong in faith," and through its victories have overcome the world, then what beauty and power shall invest our holy religion!... Blessed with spiritual light and life, -- rooted and


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    grounded in the faith, -- cleansed from inward corruption, -- Christians shall no more "live at this poor dying rate," but, growing in grace and in the knowledge of God, attain unto the stature of perfect men in Christ Jesus.... Then what answers to prayer! Instead of asking 'amiss,' and receiving not, with this firm assurance in the veracity of the Promiser, we should 'ask in faith, nothing wavering;' and find fulfilled the promise, 'Whatsoever ye ask, in prayer, believing, ye shall receive.' -- P. P. R. p. 158.

    I have heard the following petition very solemnly put up: "O God, thou who art the God of Daniel, grant unto us our requests, and answer us we pray thee, as thou didst Daniel." How did God answer the faith and prayers of Daniel? By dreams and visions, and the ministering of angels. Does the person who thus prayed believe that these divine gifts and favors may now be enjoyed by men? No, he even rejects the idea with scorn and ridicule; and holds as deluded or dishonest those who profess such a faith. Then he was asking for what he did not expect to receive, and did not believe in. It was a mockery. Well did Isaiah say of this people to whom the book should come forth, "this people draw near unto me with their mouth, and with their lips do honor me, but I have removed their heart far from me, and their fear toward me is taught by the precepts of men."

    The unrevoked promise is, "When he, the Spirit of truth, is come, he will guide you into all truth;... and he will SHOW YOU THINGS TO COME." John 16:13. The promise of being shown things of the future by some of the ways in which the Spirit manifests truths and facts -- dreams, visions, or revelations, is given in the same sentence and verse, and is no less extended, and relates just as much to our time, as the promise of being guided into all truth. And to be thus shown things to come, would enable one to foretell, and constitute him a prophet of God. Yet men, very devout men, will laugh to scorn those who believe that God may, and has, in our day, called and inspired men to prophesy -- has revealed as of old, things past and present, and shown things to come. And at the same time these 'scoffers in the last days' whose ears are 'turned from the truth and turned unto fables,' will actually mock God by praying, "O Lord, may we take thee at thy word, and claim thy promises. O Lord, we pray thee, guide us into all truth, by thy Spirit. Guide and direct us every day, in all our ways." And if one claims to have received divine guidance, -- that God in his loving kindness and great condescension, as of old, given intelligible communication, for


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    (under construction)


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    The following are the Certificates prefixed to the Book of Mormon.


    Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for His voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and 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; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with Him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen.

    DAVIS  WHITMER,      
    MARTIN  HARRIS.      


    Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world, that which we have seen;


    [ 44 ]

    and we lie not, God bearing witness of it.

    "Eleven unimpeachable witnesses testify to all the world, that they "saw, and (some) did handle with their hands," the "golden plates" from which the Book of Mormon was translated. Oliver Cowdery, one of the "three witnesses," who died a few years since, I am credibly informed bore a faithful testimony to the divine authenticity of the Book of Mormon upon his death-bed. He was not a dupe of Brigham Young, nor an endorser of his deviltry. Martin Harris, also, who was living last winter in Cache Balley, Utah, bore testimony to the truth of the Book of Mormon that year, but did not endorse Brigham's misrule. David Whitmer, the other one of the "three," within the past year repeated his testimony concerning the same book, and never followed B. Young or his accursed practices. These witnesses, so far as we have any account, are respectable citizens of the land, whose testimony would be acceptable in any court." Z. H. GURLEY. -- Herald, July 15th, 1875.

    Martin Harris, on being asked, in 1870, if he went to England to lecture against Mormonism, replied:

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

    He further said:

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

    Martin Harris died July 10th, 1875, of old age, being 92 years old. Martin Harris, Jr., writing of his father's death, says: "He has always borne a faithful and undeviating testimony to the divinity of the Book of Mormon."


    [ 45 ]

    It is further shown that what Martin Harris did go to England for, in or about the year 1846, was, "to oppose the pretentions of Brigham Young and the Twelve, who were then laying the foundations for poligamy and the Brighamite rule."

    The following concerning David Whitmer, I take from the Saints' Herald, of Feb. 1, 1876:

    As for David Whitmer, he still lives, and his reputation for intelligence and probity, as a man among men, is excellent. Of him the reporter of the Chicago Times, who interviewed him the past summer says:

    "He is now seventy years of age, but as hale and hearty as most men of fifty. In person he is above the medium height, stoutly built though not corpulent, his shoulders inclining to stoop as if from so long supporting his massive head rather than from the weight of years; his frank, manly, and benevolent face closely shaven, and his whole exterior betokening him to be one of nature's gentlemen. The rudiments of education he learned in school, and a life-time of thought and research have served to expand and store his mind with a vast fund of information. The Times reporter found him at his pleasant, two-story, white frame residence, near the centre of the town of Richmond, Mo., and in company with Hon. J. T. Child, editor of the Conservator, was admitted, introduced, and received a cordial greeting. When the object of the call was made known, Mr. Whitmer smilingly and meditatively remarked that it was true he had in his possession the original records, (manuscripts?), and was conversant with the Church of Christ from the beginning, and was under sacred obligations to hold both history and records sacred until such time as the interests of truth and true religion might demand their aid to combat error. Presently he became quite animated, arose to his feet and with great earnestness and good nature spoke for an hour on the harmony between the Bible and the original Book of Mormon, showing how the finding of the plates had been predicted, referring to the innumerable evidences, in the shape of ruins of great cities existing on this continent, of its former occupation by a highly civilized race, reverently declared his solemn conviction of the authenticity of the records in his possession, and closed by denouncing the Latter Day Saints in Utah as an abomination in the sight of the Lord. *   *   *   When the question of poligamy was broached, and it was asked if the original Book of Mormon justified the practice, Mr. Whitmer most emphatically replied: 'No! it is even much more antagonistic to both poligamy and concubinage than the Bible. Joseph Smith never to my knowledge advocated it.' *   *   *   David Whitmer believes the Bible as implicitly as any devotee alive; and he


    [ 46 ]

    believes the Book of Mormon as much as he does the Bible. The one is but a supplement to the other, according to his idea, and neither would be complete were the other lacking. And no man can look at David Whitmer's face for half an hour, while he charily and modestly speaks of what he has seen, and then boldly and earnestly confesses the faith that is in him, and say that he is a bigot or an enthusiast. While he shrinks from unnecessary public promulgation of creed, and feels that Brighamites and Danites and numerous other ites have disgraced it, yet he would not hesitate, in emergency to stake his honor and even his life upon its reliability." -- Chicago Times, Aug. 7, 1875.

    Elder E. C. Brand, of the Reorganized Church of Jesus Christ of Latter Day Saints, writing from Knoxville, Ray Co. Mo., under date of Feb. 17th, 1874, says:

    "Have visited the Whitmer family at Richmond; preached in John Whitmer's school house six times. Br. David Whitmer showed me the original manuscripts of the Book of Mormon, partly in Oliver Cowdery's, Martin Harris' and your mother's handwriting, (addressing Pres. Joseph Smith), it is in good preservation, clean and legible. I think that any member of the Whitmer family would suffer death rather than deny the divinity of the Book of Mormon. They are respected here and all through the County as honorable, honest men. *   *   *   I preach here, at Br. Cravan's to-night, and go with him to-morrow to Far West, and shall visit John Whitmer." -- March 15, 1875.

    In a letter to the Annual Conference of the Reorganized Church, held at Plano, Ill., April, 1875, dated April 1st, Elder E. C. Brand says:

    "I visited the Br. David Whitmer, at Richmond, who received me very kindly. He bore his testimony to the divinity of the Book of Mormon, and showed me the original manuscript. I also visited Br. John Whitmer's family, and he also testified to the divinity of the work. He showed me the characters transcribed from the plates, in the hand writing of the Martyr, and I had the privilege of presenting the claims and position of the Church to him. His family seemed deeply impressed. I will here say that all the Whitmers still living are firm in the faith of the Book of Mormon." -- Herald, May 1st, 1875.

    "Both Oliver Cowdery and Martin Harris died in the fullest faith in the Book of Mormon, and had not up to the time of their death, denied the testimony they bore to that book. David Whitmer still lives, and last summer declared that his testimony was true." -- Herald, July 1, 1876.


    [ 47 ]

    Martin Harris, while in Birmingham, England, was presented "in the presence of the assembly," with his testimony as prefixed to the Book of Mormon, as was asked if that was his name. Martin replied, 'It is.' 'Did you put your name to that testimony?' Martin answered, 'I did, and that Book of Mormon is the book of God. I know more about that book than any man living.' It appears that he considered it his life work to bear testimony to the divine authenticity of the Book of Mormon.

    The testator being now dead, his testimony is now in force. Such is the decision of inspiration. The testimony of those witnesses has never been impeached; only one now remains of the three, and he is spoken of as a highly respectable and honest man. His testimony remains unchanged. The Judge of all the earth has decided, that in the mouth of two or three witnesses, every word shall be established; hence the world is left without excuse. The foibles of church members, the fall of the Prophets and Apostles, or the apostacy of the whole Church can not invalidate that testimony, any more than the corruptions of what was once the Church of Christ could invalidate the testimony of the Son of God.

    "Truth is truth," by whomsover told,
    In modern times, as in days of old;
    Time cannot change, nor yet impair its worth;
    Curse, sneer, despise, it yet remains the truth.
    C. Derry," --Herald, Nov. 15, 1875.

    "On the 21st of last month, March, Elder Davis visited Mr. John Whitmer, at Far West, formerly a member of the church and one of the witnesses whose names are attached to the Book of Mormon. Mr. Davis staid with Mr. Whitmer one night and part of two days. During the visit the two gentlemen spent most of their time in conversing about Mormonism, in the course of which Mr. Whitmer, with uplifted hand, declared, "I, with my own eyes, saw the plates from which the Book of Mormon was translated, and I also saw an angel who witnessed to the truth of the Book of Mormon." -- Deseret [Utah} Evening News,"

                                          "Stewartsville, DeKalb Co., Missouri,
                                                November 29th, 1877,
    Dear Herald: -- In company with Brn. Timme Hinderks and Charles Faul, I attended a meeting at Far West branch; and as we returned home, we called to see Father John Whitmer, one of the eight witnesses to the Book of Mormon. He informed us that he is the only one of the eight living; and David, his brother, one of the three, is the only one; so they are the only two out of the eleven witnesses that yet live; and their testimonies are still the same as that recorded in the Book of Mormon. Father Whitmer says that he hopes that God will give him strength to


    [ 48 ]

    (under construction)


    [ 49 ]

    (under construction)


    [ 50 ]

    of Joseph. Some, if not all of them, thought the Church was swerving from the right, and was tending to apostacy. And it is probable that personal grievances and personal interests had much to do with them in shaping their course toward the Church. But amid all their trials and afflictions, and though separated in their associations from the church, and having strong inducements to abandon their former faith in Mormonism, they nevertheless have steadfastly maintained, with cheerful and earnest zeal, and with a loving hope in God, their marvelous and highly important testimony. If they had remained in full and active fellowship with the Church and in the ministry, it might have been argued that all their interests and surrounding influences were of such a character as to forbid their turning from, or retracing their testimony. But these reasons cannot now be assigned for their steadfastness. There were many causes to prompt them to deny the work, and many surroundings well calculated to draw them away from the faith; but their love of God and his truth, their sincerity of heart, their honesty of purpose, and their exceeding great knowledge by the ministry of angels, by the gifts of the Holy Spirit, by the voice of the Lord, and by the many wonderful dealings of God within their observation and experience, all united to render it morally impossible for them to recant or turn away.

    Joseph, Oliver and Martin -- their united testimony lives to-day, though they have passed away to that God who gave them being. They were competent and credible witnesses; and their joint testimony is now in force. And David Whitmer, spared of God for some wise and important end we trust, is still a witness for God, and for his strange and marvelous work. Men of intelligence, men of integrity, fearless and unflinching men, their testimony and their memory will live and be honored, when their defamers and traducers will have gone down to oblivion, or remembered only with pity and with shame     W. W. Blair.


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


    "Thou shalt love thy wife will all thy heart, and shall cleave unto her and none else." -- D. & C. sec. 42, par. 7.


    [ 51 ]



    OF THE

    Published by the Reorganized Church of Jesus Christ of Latter Day Saints,
    Plano, Kendall Co., Ill.

      We believe in God the Eternal Father, and His Son Jesus Christ, and in the Holy Ghost. (a)

      We believe that men will be punished for their own sins, and not for Adam's transgression. (b)

      We believe that through the atonement of Christ, a;ll men may be saved, by obedience to the laws and ordinances of the gospel. (c)

      We believe that these ordinances are:

    1st. -- Faith in God and in the Lord Jesus Christ. (d)
    2nd. -- Repentance. (e)
    3rd. -- Baptism by immersion, for the remission of sins. (f)
    4th. -- Laying on of hands for the gift of the Holy Ghost. (g)

      We believe in the Resurrection of the Body; that the dead in Christ will rise first, and the rest of the dead will not live again untill the thousand years shall have expired, (h)

      We believe in the doctrine of Eternal Judgment, which provides that men shall be judged, rewarded, or punished, according to the degree of good, or evil, they shall have done. (i)

    (a) Matt. 28: 19. 1 John 1:3. St. John 11:26. (b) Ecc. 12: 14. Matt. 16: 27. 1 Cor. 3: 13. Rev. 20: 12-15. (c) 1 Cor. 15: 3. 2 Tim. 1: 10. Rom. 8: 1-6. (d) Heb. 11: 16 1 Pet. 1: 21. 1 Tim. 4: 10. John 3: 16, 18, 36. (e) Luke 13: 3. Ezek. 18: 30. Mark 1: 5. Acts 2: 38. Rom 2: 4. 2 Cor. 7: 10. (f) Matt. 3: 13-15. John 3:5. Acts 2: 38. Mark 1: 4. Luke 3: 3. Acts xxii. 16; ii. 41; viii. 12, 37, 38. Mark xvi. 16. Col. ii, 12. Rom. vi. 4, 5. John iii. 23. Acts viii. 38, 39. (g) John xx. 21, 22. Acts viii. 17; xix. 6. 1 Tim. iv. 14. Acts ix. 17. 1 Cor. xii. 3. (h) Job xix. 25, 26. Dan. xii 2. 1 Cor. xv. 42. 1 Thes. iv. 16. Rev. xx. 6. Acts xvii. 31. Phil. iii. 21. John xi. 24. (i) Rev. xx. 12. Ecc. iii. 17. Matt. xvi. 27. 2 Cor. v. 10 2 Pet. ii. 4, 13, 17.


    [ 52 ]

    (under construction)


    [ 53 ]

    (under construction)


    [ 54 ]

    interests as individuals and nations, between man and man, and divine laws, given of heaven, prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his Maker.

    7. We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief, but we do not believe that they have a right, in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence is shown to the laws -- such religious opinions do not justify sedition nor conspiracy.

    8. We believe that the commission of crime should be punished according to the nature of the offense: that murder, treason, robbery, theft, and the breach of the general peace, in all respects, should be punished according to their criminality and their tendency to evil among men, by the laws of that government in which the offense is committed: and for the public peace and tranquillity, all men should step forward and use their ability in bringing offenders, against good laws, to punishment.

    9. We do not believe it just to mingle religious influence with civil government, whereby one religious society is fostered and another proscribed in its spiritual privileges, and the individual rights of its members, as citizens, denied.

    10. We believe that all religious societies have a right to deal with their members for disorderly conduct according to the rules and regulations of such societies, provided that such dealing be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world's goods, or put them in jeopardy either life or limb, neither to inflict any physical punishment upon them, -- they can only excommunicate them from their society and withdraw from their fellowship.

    11. We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted, or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends and property, and the government, from the unlawful assaults and encroachments of all persons, in times of exigencies, where immediate appeal cannot be made to the laws, and relief afforded.

    12. We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world, but we do not believe it right to interfere with bond-servants, neither preach the gospel to, nor baptise them, contrary to the will and wish of their masters, nor to meddle with, or influence them in the least to cause them to be dissatisfied with their situation in life, thereby jeopardizing the lives of men: such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude.


    Transcriber's Comments

    (under construction)

    Genealogy of Charles W. Lamb

    Charles Willard LAMB (AFN:3XFN-04)
    Birth: 14 Mar 1839 Oakland, MI
    Death: 5 Nov 1921, IA

    Father: Emery Willard LAMB (AFN: 3XFM-00)
    Born: 28 Nov 1811, Syracuse, Onondaga, NY
    Died: 3 Aug 1863, Bedford, Monroe, MI
    His mother: Phebe SPAULDING (AFN:CFWV-81)
    Born: Abt. 1789 [Syracuse, Onondaga, NY]
    His father: Martin LAMB (AFN:CFWV-7T)
    Born: Abt. 1785 [Syracuse, Onondaga, NY]

    Mother: Mary FOLLETT (AFN: 3XFM-15)
    Born: 10 Jun 1815, Phelps, Ontario, NY
    Died: 3 Jan 1886, Chester Center, Poweshiek, IA

    =========== THE LAMBS ============

    Father: Martin LAMB (AFN:CFWV-7T)
    Born: abt. 1780
    Married: abt. 1805
    Mother: Phebe SPAULDING (AFN:CFWV-81)
    Born: abt 1785

    Emery Willard LAMB (AFN:3XFM-00)
    Born: 28 Nov 1811, Syracuse, Onondaga, NY
    Died: 3 Aug 1863, Bedford, Monroe, MI
    Married: 4 Mar 1832, Phelps, Ontario, NY
    Mary FOLLETT (AFN:3XFM-15)
    Born: 10 Jun 1815, Phelps, Ontario, NY
    Died: 3 Jan 1886, Chester Center, Poweshiek, IA


    Phebe Ann LAMB (AFN:3XFM-XS)
    Born: 28 Dec 1832, Lyons, Wayne, NY
    Died: 5 Dec 1879

    Hiram LAMB (AFN:3XFM-Z0)
    Born: 4 Aug 1837, Lyons, Wayne, NY
    Died: 1839 [MI]

    Charles Willard LAMB (AFN:3XFN-04)
    Born: 14 Mar 1839, Oakland, MI
    Died: 5 Nov 1921 [IA]

    Tryphena Jane LAMB (AFN:3XFN-19)
    Born: 15 May 1842, Huron, OH
    Died: 27 Jul 1925

    Delora Lovina LAMB (AFN:3XFN-2G)
    Born: 4 Sep 1844, Jefferson, Noble, IN

    Sarah Catherine LAMB (AFN:3XFN-3M)
    Born: 10 Apr 1847, Jefferson, Noble, IN
    Died: Oct 1848

    Mary Louisa LAMB (AFN:3XFN-4S)
    Born: 23 Mar 1850, Jefferson, Noble, IN
    Died: 23 Jan 1886

    Emery Willard LAMB (AFN:3XFN-50)
    Born: 18 Jan 1853, Pottawattamie, IA
    Died: Jan 1853 [IA]

    Ellen Arabell LAMB (AFN:3XFL-RS)
    Born: 26 Jan 1855m Raglan, Harrison, IA
    Died: 27 Nov 1941, St. Cloud, Osceola, FL

    Emma Alvira LAMB (AFN:3XFN-65)
    Born: 23 Jun 1857, Raglan, Harrison, IA
    Died: 12 Mar 1859

    =========== THE FOLLETTS ============

    Jonathan FOLLETT III (AFN:470Q-6N)
    Born: 1781/1782, Attleboro, Bristol, MA
    Died: 29 Jan 1829, Phelps, Ontario, NY

    Married: abt. 1810:
    Catherine VAN DYKE (AFN:470Q-7T)


    Martin Van Buren FOLLETT (AFN:1TR3-SN)
    Born: 14 Apr 1812, Phelps, Ontario, NY
    Died: 10 Jan 1889, Council Bluffs, Pottawattamie, IA

    Mary FOLLETT (AFN:3XFM-15)
    Born: 10 Jun 1815, Phelps, Ontario, NY
    Died: 3 Jan 1886, Chester Center, Poweshiek, IA

    William Tillman FOLLETT (AFN:29T9-8V)
    Born: 26 Mar 1819, Phelps, Ontario, NY
    Died: 21 Jan 1887, Orangeville, Emery, UT

    Triphena FOLLETT (AFN:SDKP-VR)
    Born: 21 Sep 1821, Phelps, Ontario, NY
    Died: Apr 1847 [IA]

    Sarah Ann FOLLETT (AFN:1NFZ-G5)
    Born: 26 Oct 1823m Phelps, Ontario, NY
    Died: 11 Mar 1907, Providence, Cache, UT

    Born: 26 Aug 1826 , Phelps, Ontario, NY

    Esther Ann FOLLETT (AFN:SDKP-X4)
    Born: Abt 1828 , Phelps, Ontario, NY

    =========== distant cousin ==========
    King FOLLETT (AFN: B7T7-B3)
    Birth: 26 Jul 1788, Winchester, Cheshire, NH
    Death: 9 Mar 1844, Nauvoo, Hancock, IL

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