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Title: Mr. Durant of Salt Lake City
"That Mormon"
Author: Ben E. Rich
Release Date: March 6, 2018 [EBook #56685]
Language: English
*** START OF THIS PROJECT GUTENBERG EBOOK MR. DURANT OF SALT LAKE CITY ***
Produced by the Mormon Texts Project
(http://mormontextsproject.org), with thanks to Renah
Holmes.
MR. DURANT
OF
SALT LAKE CITY,
"THAT MORMON."
BY BEN. E. RICH.
"God attributes to place No sanctity, if none be thither brought By men
who there frequent."--MILTON
SALT LAKE CITY:
GEORGE Q. CANNON & SONS CO.,
PRINTERS
1893.
PREFACE.
Mormonism is a subject which has been handled by many authors. Some
have written in its favor, with prayerful hearts, seeking the guidance
of the Holy Spirit as their honest convictions were recorded; while
others have declared against the Mormons and the man who was the
instrument, in the hands of God, of founding their faith. A few of the
latter class have been honest in their attacks, believing, perhaps,
that they were doing the Lord's will in opposing it; but the majority
have been actuated by hatred in all they have said on the subject.
The author of this work has endeavored to present, in plain and simple
words, the faith of the Latter-day Saints, with a desire to aid and
interest the young men of Mormondom, who have had no missionary
experience, and to fit them to make known their belief to the nations
of the earth, should they be called upon for that purpose.
If this book shall benefit them, and give others a better conception of
the Latter-day Saints and their religion, the object in publishing it
will have been attained.
THE AUTHOR.
OGDEN, February, 1893.
CONTENTS.
CHAPTER I.
THE OLD AND THE NEW.
The Changes In the Sunny South, since the War. Hospitality of the
Southerner. His Traits of Character. Politics and Religion. Purpose of
the Description.
CHAPTER II.
A NEW ARRIVAL IN THE TOWN.
The Town of Westminster. Harmony Place, the Hotel of the Marshalls.
Guests and their social Methods. Mr. Charles Durant, the New Arrival
from the West. Introduction to the Family and Visitors.
CHAPTER III.
NEW ACQUAINTANCES AND AN AGREEABLE DISCUSSION.
An Evening on the veranda. A Variety of Subjects Discussed. Politics
and Religion. Christian America. Do People Practice their Religious
Professions? Priests Addicted to Money-getting rather than to
Soul-getting. The Stranger Interested. Proposed Discussion. Search
after Truth. A Quotation from the Prayer Book. A Difference Concerning
the Godhead. Erroneous Conception of God. Oneness of the Father and the
Son. Three Separate Identities, United as One in all Things. Character
of Each. A God with Body, Parts and Passions. Mysteries Explained.
"Good Night."
CHAPTER IV.
GAINING AND LOSING FAVOR.
Entirely at Home. Another Evening on the Veranda. The Reverend, the
Stranger, and Churches. The Baptism of Christ. Baptism by Immersion.
Necessity of this Ordinance. The Savior's Example. Who are True
Christians? Laying on of Hands. The Reverend Retires from the Argument.
Continued Discussion. The Gospel and its Necessity. Men must Answer
for their own Sins. The Double Effect of the Atonement of Christ.
Conditions of Salvation. A Definition of Faith. First Step Alone Is not
Sufficient for Salvation. Scripture Explained. Romans, Chapter X. The
Stranger's Errand.
CHAPTER V.
FURTHER DISCUSSION OF THE FIRST PRINCIPLES.
The Second Step that should be Taken by the Convert to Christianity.
True Repentance, its End and Aim. Forgiveness of Sin, How obtained.
Mode, Meaning, and Significance of Baptism. Who are fit Candidates for
this Ordinance? Little Children exempt. What shall we do to be saved?
The Answer of Paul. The Holy Ghost, How conferred. The Signs Following.
Conditions of Salvation named. "Show Me Where True Christians Live."
Who is authorized to Baptize? The Need of Authorized Officers. A
Sign of the True Church. Teachers must be called of God "The Falling
Away" Foretold. Christians turned Heathen, The Gospel to be restored.
Prophecies Concerning this Event. The Restoration through Revelation to
Man. Promises to the Believer. A Lecture Arranged for.
CHAPTER VI.
TRUTH AGAIN DEFEATS FALSEHOOD.
A Pleasant Conversation. Missionary Hymn. Perfect Happiness, True
Enjoyment, How Obtained. The Medium Course, Sensible Christianity. The
Reverend Once More. His peculiar Surprise. "Are You from Salt Lake
City?" The Stranger is a Latter-day Saint, or Mormon. A Discomfited
Minister. Some Falsehoods Exposed. The Articles of Faith.
CHAPTER VII.
Durant's Experience in Westminster. His Labors. Meeting in the Town
Hall. Sincere Congratulations. Fears of a Mob.
CHAPTER VIII.
THE PROPHET JOSEPH'S STATEMENT.
Once More on the Veranda. Answering Questions. Information from the
Right Source. Complete Statement of the Early Rise and Progress of the
Church of Jesus Christ of Latter-day Saints, by the Prophet, Joseph
Smith. The Book of Mormon. The Testimony of Three Witnesses. And also
the Testimony of Eight Witnesses. Concerning the Restoration of the
Gospel. Striking Illustration. Departure from Westminster.
CHAPTER IX.
THAT MORMON AGAIN.
A New Member of the Marshall Family. Meeting an Esteemed Friend. A
Delayed Breakfast. A Promised Return. Anxious to Meet the Missionary.
Effect of the Elder's Testimony. Danger of Being converted to
Mormonism. An Informal Meeting Place.
CHAPTER X.
THE MISSIONARY'S RETURN.
Once More with his Friends. Experience While Away. Account of a
Terrible Mobbing. Peculiar Feelings Attending the Formation of New
Friendships. Opportunity to introduce a New Principle. The Doctrine of
Pre-Existence. A Beautiful Poem. Proofs from the Scriptures. The Truth
is Reasonable. A Walk through the Village. "The World my Home."
CHAPTER XI.
A PLEASANT INTERVIEW.
An Evening Gathering. Remarks on the Faith of the Latter-day Saints.
What they Believe. A Literal Resurrection. The Teachings of Jesus and
the Scriptures on this Subject. Illustrations. Now Accepted Facts were
Once Incomprehensible. Great Truths Yet Unrevealed. The story of the
Silver Cup. Death-bed Repentance. The Repentant Malefactor did not go
to Heaven with the Savior. The Subject explained. Where and What is
Paradise? Preaching to Departed Spirits. Baptism for the Dead. The
Welding Link Between the Fathers and their Children. Testimony of a
Prophecy Fulfilled. Organization of the Church of Christ. The Holy
Priesthood. Officers of the Melchisedek and the Aaronic Priesthoods.
CHAPTER XII.
A BAPTISM AND A CONVERSATION ON MARRIAGE.
Importance of Baptism. Necessity of Earnest Preparation. Form of the
Ordinance Given. Quotations Showing the Gathering to be In Strict
Harmony with the Bible. The Marriage Covenant is Eternal. The Union of
Adam and Eve. What is meant by Marriage as Ordained of God? Necessity
of Authority.
CHAPTER XIII.
ABOUT THE MORMONS.
A Trip to Utah. Consideration that Led the Mormons to Settle that
Territory. The Death of the Prophet Joseph, How it Occurred. Its Effect
on the Saints. How Brigham Young Became Leader of the People. The
Exodus from Nauvoo. Testimony of Historians. Good by. Off for the West.
Arrival in Salt Lake City. A Happy Meeting. A Doctrinal Sermon.
CHAPTER XIV.
MR. BROWN'S LETTER TO THE MARSHALLS.
The Great West. Along the Chicago, Rock Island & Pacific. By the
Denver & Rio Grande over the Rockies. Scenes Along the Line. Over the
Wasatch into Utah. Delightful Views. Area, Population and Resources
of the Territory. In Salt Lake City. The Tabernacle and the Temple.
Ecclesiastical Divisions. Natural Attractions. Education. A Living
Faith. Fair Minded People. President Wilford Woodruff. Greetings.
CHAPTER XV.
CONCLUSION.
A Word Before we Separate. Important Questions. "What if the Message
be True." "Read, Listen, Investigate." "Know this, that Every Soul is
Free."
APPENDIX.
WHAT BRIGHAM YOUNG SAID.
Quotations from the Sermons of President Brigham Young.
MR. DURANT OF SALT LAKE.
CHAPTER I.
THE OLD AND THE NEW.
There are few if any cities or towns of any consequence in the vast
territory known to poesy as the Sunny South, that do not speak in
every street corner, in almost every building, and even through the
individuals themselves, of the wondrous changes wrought by the great
civil war. Those who knew that Sunny South before the sanguinary
struggle, and have since looked upon it, will most readily appreciate
the force of this statement; while those who have not seen it, need
only be told that where villages existed then, now thriving towns
arise, or bustling municipalities; elegant mansions have supplanted log
huts or other indifferent abodes of men; the railway has displaced the
stage coach for all time; newspapers abound where before these were
almost unknown, and--greatest boon of all--the auction block, whereon
human merchandise was publicly vended, exists only as a memory which
itself is rapidly vanishing before the pressure of modern progress and
a better civilization. In one respect at least, however, there has been
little, if any, change, and that is in regard to the best feature of
all among the many that are commendable in the true Southerner--the
stranger or wayfarer is received with the same unaffected hospitality
as of yore, and is at liberty, within reasonable limits, to avail
himself of all the conveniences and enjoyments of whatever home he may
find himself the guest.
Notwithstanding their hospitality, the people of the South are usually
disposed to be suspicious of strangers until well acquainted with them,
and they are overly watchful, jealous and even irritable when once
a real or fancied cause for vigilance arises. Inheriting traditions
and propensities which are inseparable from the climate and the race,
they brook no interference with their peculiar views, and anything
savoring of intolerance or bigotry concerning a cherished Southernism
is summarily suppressed if it can be; apart from this, it matters
little what the visitor believes or practices in a general way. In
politics they incline largely one way, possibly for the reason that
to do otherwise would, as they look upon it, threaten them with the
domination of the black race, and this of all things they will not
have, no matter by what means it is prevented. In religion they are
protestant with heavy leaning towards the Baptist doctrines, not always
free from narrowness, yett fairly tolerant--many evincing a willingness
to listen, and demanding a right to believe or disbelieve, as their
judgment may dictate.
Those who are unacquainted with the situation would be inclined to say
at this point. What a grand field for missionary work! And so it is;
but the great mistake of supposing that the South is deficient in the
matter of Christian endeavor or ecclesiastical institutions, must not
be made. Far from that! On the contrary, perhaps religious feeling is
more generally diffused, guarded, and defended as herein expressed,
than in any other section of the civilized world; but it is not of the
kind from which riots and persecutions grow for no other reason than
that it is opposed.
There is much else south of the imaginary dividing line of North and
South that might be spoken of to interest, but which will not be
referred to except incidentally in the succeeding chapters. What we
have said is for the purpose of giving only so much of a description of
the country and people as is necessary to make our little narrative,
the incidents of which are laid there, more easily understood. As this
book deals principally with actual occurrences, and people in real
life, such a foundation seems to be entirely proper.
CHAPTER II.
A NEW ARRIVAL IN THE TOWN.
A town pleasantly situated in the south-western part of Tennessee, the
name of which for the present shall be Westminster, was at the time of
which we write one of the most cosmopolitan places imaginable for its
size--that is, for a southern town. It contained probably two thousand
regular inhabitants, but these were constantly augmented, it being at
times a rallying point for tourists from every clime, and the temporary
abode of men who, in the aggregate, during a season, came well-nigh
representing every shade of opinion, if not every phase of character.
A quiet little hotel, or perhaps it would be better to say a residence,
with accommodations for a limited number of guests, was situated near
the outskirts, and so pleasant in all respects were the location,
surroundings and appointments, that its name, Harmony Place, did not
seem at all inappropriate. In two important respects it was unlike
any other hostelry in the town--there was no bar, and the guests all
had an air of respectability in keeping with the house itself. It was
kept by a planter, in ordinary financial circumstances, whose name
was Marshall; he was assisted in his duties by a colored roustabout
of uncertain ancestry, a circumscribed present, and a future wholly
undefined. Mr. Marshall's wife, and daughter Claire, did their part
by generously entertaining the visitors. There were at the time of
which we write three guests--a lawyer named Brown, who had established
himself at Westminster; a doctor calling himself Slocum, who was
giving the town a trial with a view to locating in it if the patronage
warranted; and a tourist whose name was given as Reverend Fitzallen,
and whose object seemed to be the pursuit of health, pleasure and
information, and incidentally, the dissemination of the gospel
according to his faith. Naturally, with so limited a circle of patrons,
each having been there for some length of time, the associations all
around were more like those in a family than such as exist between
landlord and guests. An evening in the parlor with everybody but the
Ethiopian present, the daughter singing to her own accompaniment on the
piano, while the doctor turned the music for her, was often enjoyed,
and there was rarely if ever a discordant circumstance to mar the
serenity of these occasions.
It was early in September, 189--, the most enjoyable part of the year
in Westminster. A man, who was readily distinguishable from the
town-folk, not only by his strange face but by his attire, and by that
indescribable air which appears the more plainly the more a stranger
tries to discard or conceal it, made his way leisurely to the gate
fronting Harmony Place, and continued his way up the walk leading to
the door. He was met by Mrs. Marshall and informed, in response to his
inquiry, that he could obtain lodgings there. The colored man took
the guest's valise and led the way to a room on the second floor.
After washing himself and brushing off the dust from his clothes, the
stranger reappeared in the sitting room, and taking up a paper waited
the announcement that refreshments were ready, which was not long in
coming.
He was somewhat above medium height, well proportioned, not unusually
well dressed, but still appeared presentable in good society, and had
a countenance which, while not decidedly handsome, was regular and of
that caste which attracts attention; his voice was quite pleasant, his
natural conversational faculty proved to be good, and he was so well
fortified with current facts and all the pleasantries of the day, that
before the meal was over he was quite in harmony with the hostess, who
was not only happy to answer any question he asked, but look advantage
of every opportunity to propound queries for herself. Within an hour
from the time of arrival, the new guest seemed to be nearly as well
acquainted as if he had been an inmate of the house for a month at
least. This ability of rapidly forming acquaintance is very rare; and
particularly in the case of travelers, no amount of money or graces can
recompense its absence. Those who possess it do not need an extended
reference to its usefulness to be made aware thereof, while those who
are not in possession of it can never be made fully to understand its
value by means of cold type and white paper.
The landlady has learned the name of the latest arrival before the
reader has--it is Charles Durant, aged thirty, and he comes from
the West--a rather indefinite abiding place to those of us who are
residents of, or are familiar with, that division of our country. It
is satisfactory, however, to a majority of our eastern and southern
brethren who have never placed feet upon the shores of the Missouri,
or crossed its waters, and who seem to entertain a vague idea that
Westerners all come from one place, and are all alike in most respects.
Later in the day Durant took a stroll through the suburbs of the town,
and returning was introduced to Mr. Marshall, to the guests, as they
appeared one by one, with all of whom he was soon on the most cordial
terms, and finally to the young lady, the sole representative on earth
of her devoted parents, who, being twenty years of age, as pretty as
a dream, well informed, and altogether attractive, was not likely to
bear their name much longer, albeit at this time reveling in "maiden
meditation, fancy free."
It was truly an interesting circle and the interest did not abate in
the least by reason of the latest arrival.
CHAPTER III.
NEW ACQUAINTANCES AND AN AGREEABLE DISCUSSION.
The evening of the first day that marked the stranger's advent into
Westminster saw the entire _personnel_ of Harmony Place on the veranda;
the new moon smiled benignly upon them, the evening was cool and
the "ripe harvest of the new-mown hay" gave to the air a "sweet and
wholesome odor." One subject after another was taken up, discussed and
disposed of, or at least laid aside to give way to some other, and in
each and all of them our hero (for such we may as well commence to
recognize him) took a part, and exhibited a fund of information and
an aptitude of presentation which gave him the preference without a
contest whenever he chose to speak. This became more and more frequent
as the night wore on, for there was no disguising the fact that he was,
like the others, already one of the household. If any one of the party
wondered what it was that he had come for, how he expected to get it,
or how long he was to stay, the conjecture never found expression; for
they all experienced so much of general satisfaction in hearing him,
and took such genuine pleasure in his word-painting of western scenes
and events, that they were all willing to have him stay indefinitely.
He was literally chosen as one of their number without opposition, and
the mere matters of detail regarding his purposes might be left to the
future or be entirely undiscovered; he was now decidedly the architect
of his own fortune so far as retaining the good will of that little
group was concerned.
The conversation proceeded from point to point until the topics of the
quiet gathering assumed more the aspect of an intellectual _melange_
than anything else; the Sepoy rebellion made way for the Dakota
blizzard, the signal failure of the first laying of the Atlantic cable
was shelved to make place for Webster's artistic destruction of Dr.
Parkman, and Cromwell's career of conquests and crimes was followed
by a brief discussion of the science and practice of silver mining.
(Variety and scope enough, surely!) It must be noticeable that the two
subjects which agitate us nationally and sometimes locally more than
any others--politics and religion--had so far escaped; they had not,
however, been unthought of, and presently the latter was begun by the
minister saying:
"Representing to some extent as I do, the church, I am compelled to
admit that in the matters of organization, discipline and places of
worship, America is thoroughly Christianized. Look at the profusion
of church buildings wherever you go. To me such rivalry is gratifying
in the extreme, representing as it does the highest type of good
citizenship."
"I partially concur with you," said the lawyer, "and yet I belong to no
church at all--do not, in fact, endorse Christianity as a department of
civilized life."
"Why, how is this?" said Fitzallen, "I thought nearly everybody in this
country must be orthodox to some extent at least."
"Not so with me, I assure you," the other replied, "and the strangest
part of it is that my 'peculiar views,' as you may call them, are
not the result of neglect or indifference, but are rather caused
by investigation and the peculiar explanations, or rather lack of
explanations, of those who make the dissemination of religious views
their calling."
"In other words you are an unbeliever."
"Exactly."
"Not totally, I trust."
"Oh, not necessarily. The creeds which base, or profess to base, their
tenets upon the Bible do not, as it appears to me, live up to their
professions, and the clergy--meaning no offense whatever--are more
addicted to money-getting than to soul-getting. That there may be
salvation and a Supreme Judge who provides it is to me simply like the
traditional Scotch verdict--not proved."
The stranger from the west was listening to all this with the air of
one deeply interested. It was as if an opportunity which he desired,
but had not expressed himself concerning, had come, and he was not at
all reluctant about replying when questioned as to his own views. It
came when the churchman, after announcing his determination to "labor"
with the infidel, turned to the new-comer and said:
"I do not know whether you would be for or against me in such a work,
but coming from what we of the East are prone to regard as the land
where restraints are not severe, I fear you might be disposed to assist
him rather than me."
"Well, gentlemen," said Durant, "this topic interests me, and while I
and my opinions are unknown to you all, still I will, if agreeable,
endeavor to throw some light upon the subject at present, and will seek
to do more in that direction hereafter if favored with an opportunity.
I am a believer in religion, laying claim to a testimony from above,
and still I often find myself opposed by ministers; they are generally
the very persons who are foremost in opposing me on every side, strange
to say."
"I cannot imagine why this should be the case," said Fitzallen, "if you
are as you state, a true believer in Christ and have a testimony of
Him."
"It may seem strange to you, at which I do not wonder. But I am afraid
I am delaying the work you have planned for Mr. Brown's welfare. If
you will permit me to ask a few questions during your conversation
with him, I may be able to take a general part in it before it closes,
provided, however, that should we differ upon any religious views, it
will be in a friendly and pleasant manner."
"Oh, certainly," said the churchman, "I am sure it will be a pleasure
to me to have you join in our conversation as you see fit, and I do not
doubt that Mr. Brown and the other gentlemen will look upon it in the
same way."
The entire party here expressed approval of the proposed discussion,
and the lawyer said:
"I have not the slightest objections, and will be glad to have all the
light possible thrown upon the different doctrinal points that I do not
believe, and mainly because of which I am not at present a member of
any Christian church."
"Then, Mr. Brown," said Fitzallen, "let us commence our voyage in
search of eternal truth. What particular part of the Christian faith
appears to you as being most difficult to understand?"
"I confess there are many. However, let us commence with one of the
principles of your belief. I will refer to some of the literature of
the Church of England. The first article of religion contained in the
Church of England Prayer Book is: 'There is but one living and true
God, everlasting; without body, parts or passions; of infinite power,
wisdom and goodness; the maker and preserver of all things, both
visible and invisible; and in the unity of this Godhead there are three
persons of one substance, power and eternity,--the Father, Son and the
Holy Ghost.' According to this, then, your belief is that the Father,
Son and Holy Ghost are one person, without body, parts or passions."
"You have certainly quoted correctly from the prayer book; I fail to
see anything wrong with that. What fault have you to find with it?"
"None whatever if you really believe it, because there does not seem
to me much variance in our conclusions if you believe in such a God as
this; I can not conceive of a just God who has neither body, parts nor
passions. So far as the Bible is concerned, I fail to see from what
part of that book you obtain such a conclusion."
"Well, Mr. Brown, using your own language, 'so far as the Bible is
concerned,' let us do as Isaiah commands, go 'to the law and to the
testimony,' (Isaiah viii: 20) and I will soon convince you that the
Bible plainly sets forth the fact that the Father and the Son are one.
In fact, Jesus Himself declares that He and His Father are one. (John
x: 30.) Is this not true?"
"Excuse me," said Durant, "but is it not more reasonable for us to
believe He meant that He and His Father were united in all things as
one person?--not that they were actually one and the same identity?"
"Certainly not," said the reverend, "our Savior meant just what He said
when He declared that He and His Father were one."
"I must certainly differ from you," said the stranger, "for He also
asked His Father to make His disciples one, even as He and the Father
were one, as you will see by reference to John xvii: 20 and 21, and by
your argument it must have been His wish for those disciples to lose
their separate and distinct identities. I am afraid you are not making
a very favorable impression on Mr. Brown's mind."
"Stranger," said Mr. Brown, "your view of the case, I must confess,
appears to be very reasonable. Looking at it from any other standpoint
would not be in accord with sound reason."
"Let me ask," said the preacher, "did not Jesus say, 'He that hath seen
me, hath seen the Father?'" (John xiv: 9.)
"Yes," said the westerner, "for as Paul says, 'He was in the express
image of His (Father's) person,' (Heb. i: 3), and this being the case
Jesus might well give them to understand that when they had seen one
they had seen the other. When Jesus went out to pray, He said, 'O, my
Father, if it be possible, let this cup pass from me: nevertheless, not
as I will but as Thou wilt.' (Matt, xxvi: 39.) Now then, to whom was
our Savior praying? Was He asking a favor of Himself?"
"Oh, no; He was then praying to the Holy Spirit."
"Oh, then by such admission you have separated one of the three from
Jesus, for in the beginning you declared that the three were one; and
now that we have one of the three separated from the others, let us
see if we can separate the other two. In order to do this, I refer
you to the account of the martyrdom of Stephen. While being stoned to
death he looked up to heaven and saw the glory of God, and that Jesus
was standing on the right hand of God. (Acts vii: 55.) Would it not be
rather difficult for any person to stand on the right hand of himself?
And in order to prove further that Jesus is a separate person from the
Father, we will examine into the account of His baptism. On coming up
out of the water, what was it that lighted upon Him in the form of a
dove?" (Matt iii: 16.)
"We are told it was the Spirit of God."
"Exactly! And whose voice was it that spoke from the heavens, saying,
'This is my beloved Son, in whom I am well pleased?' (Matt. iii: 17.)
Now, mind you, there was Jesus, who had just been raised from the
water, being one person, the Holy Ghost which descended from above
and rested upon Him in the form of a dove, making two personages; and
does not the idea strike you very forcibly that the voice from heaven
belonged to a third person? And then, again, I will draw your attention
to--"
The churchman was getting warmed up. Said he: "These are things which
we are not expected to understand; and, my young friend, I would advise
you to drop such foolish ideas, for--"
"Excuse me. Did you say 'foolish ideas'? Why, my dear sir, we are told
in the Bible that, 'This is life eternal, that they might know thee,
the only true God, and Jesus Christ, whom thou hast sent.' (John xvii:
3.) Therefore, it should be our first duty to find out the character
and being of God. You say we are not expected to understand these
things, while the Bible says these are what we must understand if we
desire eternal life. It also says we can understand the things of man
by the spirit of man, but to understand the things of God we must have
the Spirit of God; and as you profess to be one of His servants, you
are supposed to be in possession of the necessary Spirit to understand
the true and living God, also Jesus Christ whom He sent. You say God
has no body; did our Savior have one? If so, then His Father had one,
for I have just proved by the words of Paul that Christ was in the
express image of his person. (Heb. i: 3.) Jesus appeared in the midst
of His disciples after His resurrection, with a body of flesh and
bones, and called upon His disciples to satisfy themselves on this
point by touching Him; for, says He, 'a spirit hath not flesh and bones
as ye see me have.' (Luke xxiv: 39.) Then He called for something to
eat and He did eat (verses 42, 43), and with this body of flesh and
bone He ascended into heaven and stood, as Stephen says, on the right
hand of God. (Acts vii: 55.) Now, if He has no body, what became of the
one He took away with Him?"
"This is nonsense! You know that God is a spirit, and I think we would
better not delve too deeply into matters which we are not permitted to
comprehend."
"Pray, listen a while longer, for I have yet more to say in regard to
what you call nonsense, although if it be such, I must insist that
it is Bible nonsense. You say God is a spirit; does that prove He
has no body? We are also told we must worship Him in spirit. Am I to
understand from this that we must worship Him without a body? Have
you a spirit? Yes. Have you also a body? Yes. Were you made in the
image of God, body and spirit? So says the good old Bible. Man was
created in the image of God. (Gen. i: 26, 27.) Then God has a body,
and, consequently, must have parts. Moses talked with Him face to face,
as one man talks with another (Ex. xxxiii: 11), arid he also saw His
back parts. He promised (Num. xii: 8) to speak with Moses mouth to
mouth. We are told in the fifth chapter of Deuteronomy that He has a
hand and arm. The Psalm (cxxxix: 16) tells us He has eyes, and Isaiah
(xxx: 27) says he has lips and a tongue. John describes His head, hair
and eyes. (Rev. i: 14.) And, as for passions, we are told in the Bible
that He has love, wrath, and is a jealous God. Are these not parts and
passions? My dear sir, it would appear that all who believe in the
scriptures must conclude that they are parts and passions, and that the
Creator is a God after whose likeness we are made."
"Well, I had no idea when I commenced this conversation with Mr. Brown
that I was to find such an antagonist in yourself. One would naturally
come to the conclusion that you had made the Bible a study."
"Thank you, you do me honor. I confess I have as a Christian studied
the record; in fact, at a very early age my parents required me to
commit and remember a very important verse in that good old book. It is
found in the fifth chapter of the gospel according to St. John, being
the 39th verse, and reads as follows: Search the scriptures, for in
them ye think ye have eternal life: and they are they which testify of
me."
"That is certainly proper, but I must again warn you against plunging
into mysteries which we cannot understand."
"But Peter tells us that 'no prophecy of the scripture is of any
private interpretation' (II. Peter i: 20), and these are the things
which we should seek for information upon; for lack of explanation by
the ministers upon these points is, to a great extent, the cause of
many persons being in Mr. Brown's frame of mind today."
"You are scarcely complimentary, and if your assertion be correct,
perhaps it would be better for me to withdraw and leave Mr. Brown in
your hands."
"I beg your pardon, my dear sir," said Durant, "I meant not to offend,
I assure you, and intended only to be in earnest; I will endeavor to be
more careful during the rest of the conversation."
The lawyer, who was decidedly impressed at this juncture, dispelled
what might have been a painful silence by saying:
"Well, I declare, things have taken a very peculiar turn, I seem to be
out of the fight altogether. But I want to say this, I have heard more
that appears to be reasonable from you, Mr. Durant, regarding these
matters than ever before in my life, and I must also admit that if my
early teaching on religious matters had been as reasonable, I almost
believe I might have been a Christian."
As it was getting late Mr. Marshall here "put in a word," saying:
"It is now getting quite late and perhaps all would like to retire; if
so, I will conduct you to your rooms."
"No," said Mr. Brown; "we must not go to bed yet a while. I never was
religiously interested before in my life, and I wish to listen to
further discussion between these two."
The new-comer was more than willing; but being somewhat fatigued
himself, and realizing that possibly there might be a sense of
weariness in some of the others, he deemed it best not to continue for
the time being, although asked to do so. He then made a suggestion,
which was unanimously agreed to: that the subject be taken up on the
following evening in the same place; and so, with mutual expressions of
regard and a kind "good night" all around, the party dispersed for the
night.
CHAPTER IV.
GAINING AND LOSING FAVOR.
The western man had not intended to make a stay at the little home
hostelry where he was quartered, and where he had became so thoroughly
ingratiated all at once. His mission required a frequent "change
of base" and constant action; but he realized that nothing was
occurring which was so greatly at variance with his general purpose
as to materially change it, and that, a nucleus for possible future
engagements having been established, he might as well remain where he
was until called elsewhere. Already he was on the best of terms with
all, even with the "colored citizen," and he was disposed to make
himself entirely at home, as all hands were willing to have him do.
The time for the adjourned meeting on the veranda came and not only
was a quorum present, but all of the party were there, besides two or
three neighbors who had learned something of what was taking place.
After a few formalities had been engaged in, the discussion was opened
by Durant suggesting to Fitzallen that it was a little singular that
two men believing in, and upholding, the same good book should find
anything to dispute about; such things did happen, however, and perhaps
it was as well, since by free discussion error was eradicated and truth
made plain.
The preacher then asked a question which must seem to the reader to
have been too long delayed--"May I ask of what church you are a member?"
"Certainly," said the westerner; "but before answering, will you tell
me what church edifice that is to the east of us?"
"That is the Wesleyan church."
"And the one a short distance below here?"
"That is the Episcopalian."
"What other churches are there in this place?"
"Oh, there are the Baptist, the Catholic chapel, and the quarters of
the Salvation Army, so called."
"Is that all?"
"Yes, I believe so, and I think enough, unless we have omitted naming
yours."
"You certainly have, for the church of which I am a member you have
failed to mention at all."
"Indeed? And what is it?"
"The Church of Jesus Christ, sir. Don't you think it would be well if
He also had a church in your midst?"
"Why, my friend, they all belong to Him."
"Is it possible? I certainly have no recollection of hearing you even
mention His name in connection with any of them."
"You may not have heard His name, but they are all, yes, even the
parading and noise-making Salvation Army, engaged in His service."
"Then why not bear His name?"
"It is a case in which the name need not be connected with the object,
and still the service rendered and the objects aimed at are all for
Him, as certainly all who engage in the calling of Christianity
believe, and as those who practice in the ministry instruct."
"Let us see how this is. Your church members believe in the Lord Jesus,
accept the word of God as an exposition of His principles, as well as a
command to them, and the ministers instruct them accordingly. Is that
so?"
"It is."
"Then I am to understand that all these churches and communicants
uphold and practice baptism by immersion as set forth in, and enjoined
by, the scriptures."
"No; that is to say, some do, and some do not."
"What is the probable proportion?"
"Oh, I could not say as to that."
"Do not you and the majority of the others accept of other forms of
baptism and in many cases of none at all?"
"Yes."
"Does not that depart from the teachings of the Bible and the example
set by Christ Himself?"
"Not necessarily."
"Did not He go down into the waters of baptism and receive immersion at
the hands of John the Baptist?"
"Yes."
"And did not the injunction go forth which forms the very corner-stone
of His own Church--of Christianity--'Repent and be baptized?'"
"Yes; but He did not say that of necessity all were to be immersed.
The Bible is fertile in parables and much that is said is left to the
intelligence of the reader for interpretation."
"By the same authority I have warned you already against 'private
interpretations.' However, we need not rest the case entirely upon
that. Take up your Bible at your leisure and examine well all accounts
given of cases where this ordinance was performed, and you cannot
help admitting that baptism by immersion was the only way in which
the ancients accepted that principle. You will see that the word of
God _commands_, in unequivocal language, the ordinance of baptism
by immersion, and His Son set us the example by going down into the
waters. Therefore, those who do not perform this have no claim upon
the Savior's name, for they obey not His Father's words nor His own
example."
"You would hold, then, that those who do not conform literally to such
example are not Christians."
"They may believe in Christian conduct and practice righteousness
within a certain sphere; they may be upright and just in their dealings
and their hearts may be filled with love for their race, but they
cannot establish rules of conduct for themselves and claim to act in
the authority and name of Christ. He has set the pattern and it is for
them and for us to follow."
"I never heard such strange reasoning before, and it reminds me of a
fact upon which I have often dwelt--that sophistry and logic may both
rest upon the same foundation, not, however, accusing you of dealing in
sophistry or claiming that in all respects my words have been those of
logic. Now, to follow your theme further in the same vein and employing
precisely your method of arriving at conclusions--those who do not, for
instance, practice the laying on of hands for the healing of the sick,
or for the casting out of real or imaginary devils, who do not, for
example, subscribe to all the superstitions and resort to the practices
enjoined by the Bible--which practices must have had reference to a
time in which the domain of science was so limited that it could not
even comprehend the present--that all such people, I say, are also
outside the pale of Christianity are pagans, infidels, in fact?"
"You state part of the proposition correctly enough, but your
conclusion is unjust--unjust because not a natural outgrowth of the
premises stated, and also unjust because containing a reflection."
"I meant no reflection at all."
"So I may readily believe. Now, a man may be entirely outside the
pale of practical, or if you prefer it, modern Christianity and still
be neither a pagan nor an infidel; while he may be inside it and not
practice the things spoken of, by means of which he would be as much at
variance with the requirements of our Father and Savior, perhaps, as
the others named, and none of them be of necessity bad people, or among
those wholly condemned."
"Then you believe in the actual practice of laying on of hands as well
as of baptism by immersion?"
"Assuredly I do."
"And practice it, perhaps?"
"Whenever necessary, yes."
"Well, for fear you may not wish to try it here, and it is nearly bed
time, I will relieve you of one of the 'devils,' and the power of
'casting out' can be held in reserve for some future occasion."
"My dear sir, you do us both injustice. No one would put you in such a
category, and it is not a part of the work of a Christian to come into
a circle as I have and engender harsh feelings, far from it."
"Oh, no matter. We might talk again at another time, when I may be
pleased to continue our remarks, but not tonight as I only intended
remaining a short time, having an important engagement which I was
compelled to make since I saw you last evening; so, if you will excuse
me, I will wish you all good evening."
And so saying, the churchman, in not a very pleasant mood, withdrew.
Said Brown: "Stranger, I am somewhat familiar with the doctrines of
different Christian societies, and from the way you expressed yourself
regarding the personality of God, I would like very much to hear your
views regarding other differences. If the rest of your views are as
reasonable as these you have given expression to, I should like very
much to hear them, and you can now proceed without interruption. Do you
differ from these ministers very much in other principles?"
"I am afraid the difference on many very important principles is just
as great as the difference concerning the personality of God. But if
you really desire to go with me in this search after the kingdom of
God, and the others are willing, I assure you it will give me great
pleasure."
Unanimous approval was expressed at once, and Mr. Brown continued,
saying:
"I never before had as great a desire in this direction, and must
confess that my curiosity has become quite aroused."
"Then," said Durant, "we will take King James' translation of the Holy
Scriptures as the law book, and 'Seek ye first the kingdom of God' for
our text; and if we should discover before we have finished that the
teachings of men differ greatly from the teachings of Christ, I will be
somewhat justified in saying that religionists have 'transgressed the
laws, changed the ordinance, broken the everlasting covenant.'" (Isaiah
xxiv: 5. Jeremiah ii: 13.)
"Very well," said Mr. Brown, "I will proceed," and obtaining the family
Bible he continued: "And should your assertions prove correct, it might
perhaps account for the increase of infidelity, and it might also cause
others as well as myself to stop and consider. Now, then, to the 'law
and the testimony.' Give me the chapter and verse, that I may know you
make no mistake."
The doctor then for the first time took part, saying: "I am also
becoming very much interested, and think I shall join you with my
Bible. Let us all come into the circle."
"All right, we will examine the Gospel of Jesus Christ from the
Bible, principle by principle. In order to have a clear understanding
concerning this, it will be necessary for us to go back to the days of
our Father Adam. Through the transgression of our first parents, death
came upon all the human family, and mankind could not, of themselves,
overcome the same and obtain immortality. To substantiate this, see
first, second and third chapters of Genesis, Romans 5th chapter and
12th verse, and I. Corinthians 15th chapter and 21st and 22nd verses.
But in order that they should not perish, God sent His Son Jesus Christ
into the world to satisfy this broken law and to deliver mankind from
the power of death. (John iii: 16; Romans v: 8; John iv: 9.) And as
all became subject to death by Adam, so will all men be resurrected
from death through the atonement of Christ (I. Cor. xv: 20-23; Rom.
v: 12-19; Mark xvi: 15, 16), and will stand before the judgment seat
of God to answer for their own sins and not for Adam's transgression.
(Acts xvii: 31; Rev. xx: 12-15; Matt. xvi: 27.) Am I right as far as I
have gone?"
"Yes," said the doctor, "I have been following you with your
quotations, and find them correct. Proceed."
"Then I have proved one of the principles of some of the so-called
Christians incorrect, for they do not believe that the wicked will
have the same chance of resurrection as the righteous. Jesus Christ
did not die for our individual sins, only on condition that we conform
to the plan He has marked out, which will bring us a remission of our
sins. The only way we can prove that we love Him is by keeping His
commandments (John xiv: 15); therefore, if we say we love God and keep
not His commandments, we are liars and the truth is not in us. (I.
John ii: 4.) I think I have proved to your satisfaction that there is
something defective with their understanding of the attributes of God,
and I think I can prove also that they do not keep His commandments.
Christ has given us to understand two things which you must remember
while on this search after the 'kingdom of God.' First, that we must
follow Him; secondly, that when He left His disciples He was to send
them the Comforter that would lead them into all truth; therefore we
must follow Christ and accept all the principles which were taught by
His disciples while in possession of the Holy Spirit, though it should
prove the world to be in error."
"Thus far your arguments are reasonable, also in accordance with Holy
Writ; and as there is no other name given us except Jesus Christ
whereby we can be saved (Acts iv: 12), you may now lay before us the
conditions; but give us chapter and verse, as I said before, that we
may know you speak correctly."
"We will now examine into the conditions; but first remember that God
does not send men into the world for the purpose of preaching contrary
doctrines, for this always creates confusion, and God is not the author
of confusion, but of peace. (I. Cor. xiv: 33.) Paul has said, if any
man teach another gospel let him be accursed. (Gal. i: 8, 9.) The first
condition is this: To believe there is a God (not the kind mentioned
in the English prayer book), but the God that created man in His own
image, and to have faith in that God and in Jesus Christ whom He has
sent.
"Go on," said the party in concert.
"Well," continued Durant, "the kind of faith required is that which
will enable a man, under all circumstances, to say, 'I am not ashamed
of the gospel of Christ; for it is the power of God unto salvation.'
(Rom. i: 16.) This is the kind of faith by which Noah prepared an ark;
by which the worlds were framed; by which the Red Sea was crossed as
on dry land; by which the walls of Jericho fell down; it was by this
faith that kingdoms were subdued; righteousness was wrought; promises
were obtained, and the mouths of lions were closed. (Heb. xi: 32,
38.) This faith comes by hearing the word of God (Rom. x: 14), and
the lack of this faith, and the absence of prayer and fasting, caused
even the apostles to be unsuccessful on one occasion in casting out
devils. (Matt. xvii: 14, 20.) No wonder, then, that without faith it is
impossible to please God. (Heb. xi: 6.) Faith, then, is the first grand
and glorious stepping-stone to that celestial pathway leading towards
the eternal rest. The more we search into eternal truth, the more we
discover that God works upon natural principles. All the requirements
which He makes of us are very plain and simple. How natural that the
principle of faith should be the primary one of our salvation! With
what principle are we more familiar? Faith is the first great principle
governing all things; but great and grand as it is, it is dead without
works. (James ii: 14-17.) We must not expect salvation by simply having
faith that Jesus is the Christ, for the devils in purgatory are that
far advanced (James ii: 19.) In fact if you will read the entire second
chapter of James you will see that faith without works is as dead and
helpless as the body after the spirit has taken its departure. It is
utter folly to think of gaining an exaltation in His presence unless
we obey the principles He advocated (Matt. vii: 21), for no one speaks
truthfully by saying he is a disciple of Christ while not observing His
commandments. (John viii: 31.) In fact, the only way by which man can
truthfully say he loves Jesus Christ is by keeping His commandments."
(John xiv: 12-21.)
"Is it not recorded in Holy Writ," said the doctor, "that if we believe
in the Lord Jesus Christ we will be saved?"
"You have referred to the words used by Paul and Silas to the keeper
of the prison. These disciples were asked by this keeper what he
should do to be saved, and was assured, as you have quoted, 'Believe
on the Lord Jesus Christ and thou shalt be saved, and thy house.' Then
the disciples immediately laid before them those principles which
constituted true belief, and not until this man and his house had
embraced the principles taught by these disciples were they filled with
true belief and really rejoiced. (Acts xvi: 81-33.) You see by this
example that we must not deceive ourselves by thinking that we can be
hearers of the word only and not doers." (James i: 22,23.)
"But, friend," said the lawyer, "here is a passage found in the tenth
chapter of Romans, which, in my opinion, will be extremely hard for you
to explain. The passage referred to reads as follows: 'If thou shalt
confess with thy mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised Him from the dead, thou shalt be saved.' Now,
then, it looks to me as if salvation is here promised through faith
alone. How do you explain it?"
"Very easily. Let us thoroughly examine this passage in all its
different phases. In the first place, this letter was written by
Paul to individuals who were already members of the church. They had
rendered obedience to the laws of salvation, and having complied
with those requirements were entitled to salvation providing their
testimony remained within them like a living spring; and in order
that they should not become lukewarm, Paul exhorted them to continue
bearing testimony of the divinity of Christ, and not let their hearts
lose sight of the fact that God had raised His Son from the dead, and
inasmuch as they kept themselves in this condition, salvation would be
theirs. This is the only sensible view one can take of this passage.
Unquestionably, Paul was speaking to sincere members of the church,
who had been correctly initiated into the folds of Christ, not aliens
living 1800 years after."
"That appears to be correct, and is satisfactory; but further on in
the same chapter we find this expression: 'For whosoever shall call
upon the name of the Lord shall be saved.' It appears to me here that
reference is not made to those who had embraced the gospel and those
who had the faith, but salvation is made general to whomsoever shall
call upon the name of the Lord." (Rom. x: 13.)
"Exactly, but the next verse gives an explanation so simple that none
can fail to understand it: 'How, then, shall they call on Him in whom
they have not believed? and how shall they believe in him of whom they
have not heard, and how shall they hear without a preacher? So, then,
faith cometh by hearing, and hearing by the word of God.' In other
words, if there is faith, there have been works, and having true faith,
no person will remain in that condition without complying with further
works of salvation to which that faith urges him."
"I see, I see," said Brown, the others remaining silent, but
interested; "you are right, but I never looked at the matter in that
way before."
"Now, then, ladies and gentlemen," said Durant: "I maintain as before
stated, that faith is the first principle of the gospel leading to
salvation, but it will not bring us to the top of the glorious gospel
ladder without the other principles."
"Well, suppose we accept this as the first round in the gospel ladder,
where will we find the second?"
"To explain this question involves, perhaps, some little time, and as
it must be near the 'witching hour' of midnight, I would not care to be
responsible for extending the sitting beyond, or even up to, that time.
To give this information is, in some measure, my errand among you, and
if desired I shall be pleased to meet with you again. Before leaving I
hope to be able to address the citizens publicly, and will do so if a
suitable place can be obtained."
Both the doctor and the lawyer were disposed to remonstrate against
adjournment, and there seemed to be none who were not willing to
remain and hearken unto that which to them was somewhat in the nature
of an awakening, notwithstanding, as stated, it was growing late,
and the exercises had been purely colloquial. It might be mentioned
that only the more important parts of the conversation have been
produced here--for the reproduction of everything in the nature of
mere colloquy, the auxiliary questions, answers and suggestions,
would make this a large book instead of a small one. Besides, the full
conversation would be no more interesting for the particular object to
which this book is devoted than would the matter reported.
The visitors took their departure with evident regret, albeit their
interest in the occasion was more attributable to unsatisfied curiosity
than to concurrence in all that the stranger had said.
"He can talk Bible by the yard," said one.
"Yes, and show what it means better than a regular minister," said
another.
"He said he had a mission among us," chimed in a third; "I wonder what
it can be?"
The parting on the veranda was one in which friendly feelings prevailed
all around, and the meeting on the morrow, when the second of the
grand fundamental principles of the gospel was to be explained, seemed
uppermost in every mind.
CHAPTER V.
FURTHER DISCUSSION OF THE FIRST PRINCIPLES.
The audience had increased in numbers when the time for the continuance
of the gospel exposition arrived. Rev. Fitzallen was not present; he
had an engagement elsewhere, was the word he left; but his absence was
compensated for by the presence of two or three others.
But little time was spent in formality, and a beginning was effected by
our legal friend saying:
"Mr. Durant, you closed last night with a definition of the first
principle in the series of steps to be taken by the convert to
Christianity, with a promise that tonight we should have the second
explained. Will you now proceed to fulfill the promise?"
"Most willingly, if it is desired."
Unanimous approval was at once manifested, and the western man
proceeded.
"The second follows the first, just as naturally as the second step
follows the first when a child learns to walk. When faith in God is
once created, the knowledge that we have at some time, perhaps many
times during our lives, done things displeasing to Him, naturally
follows immediately, therefore repentance makes its appearance as
the second principle of the gospel. When John came preaching in the
wilderness, as the forerunner of Christ, his message to the people
was, 'Repent ye: for the kingdom of heaven is at hand.' (Matt. iii:
2.) When Jesus came into Galilee preaching the gospel of the kingdom
of God, it was with a message calling them to repentance. (Mark i:
15.) When He chose His disciples and began sending them forth, it was
to call mankind to repentance. (Mark vi: 7-12.) When He upbraided the
cities wherein the most of His mighty works were done, it was because
they repented not. (Matt. xi: 20.) True repentance is that which will
cause him who stole to steal no more; that which will keep corrupt
communications from our mouths; that which will cause us to so conduct
our walks through life as not to grieve the Spirit of God; that which
will cause all bitterness, wrath, anger, and evil speaking to be put
away from us, and will make us kind one to another, tender-hearted and
forgiving even as God for Christ's sake has forgiven us. (Ephesians
iv: 28-32.) When he who has committed a sin shall commit it no more,
then he has repented with that Godly sorrow which worketh repentance
to salvation, and not with the sorrow of the world, bringing with it
death. (II. Cor. vii: 10.) When a sinner repents with such repentance
more joy is found in heaven than over ninety and nine just persons who
need no repentance. (Luke xv: 7.) This, then, ladies and gentlemen, is
the second round in the gospel ladder according to the plan given us
by the Master, and without it, faith is of no substantial consequence
whatever."
"Your reasoning is both logical and just," said Brown, "and no one can
find fault with those doctrines. This world of ours would certainly
be more pleasant if these teachings were followed, and when a person
is filled with that kind of faith, and has truly repented with such
repentance, it must be manifest that he is entitled to salvation."
"But he must not stop at that," the speaker went on, "there are other
principles just as important, just as necessary, for him to obey. If
I am in possession of enough faith to convince me that I have sinned
against you, and the knowledge of this causes me sincerely to repent, I
must not and cannot rest until I am satisfied I have your forgiveness
for the wrong. So it is with sinning against God and His laws; He has
marked out the path of repentance and it is our duty to follow that
divine way until we arrive at the sacred altar of forgiveness. Sin must
be forgiven before it can be wiped out, and God in His wisdom selected
and placed in His Church water baptism, as spoken of last night, for
this purpose. It is a means whereby man can receive forgiveness of sin."
"And do you really believe that baptism brings forgiveness of sin?"
queried the lawyer.
"Certainly, provided, however, honest faith and sincere repentance go
before it, and the ordinance is administered in the proper way by one
who is endowed with divine authority; otherwise I believe it is of no
avail whatever."
"It seems to me you surround the principle of baptism with more
safeguards than anyone else of whom I have ever heard. Why so?"
"Perhaps I do, and yet it should not be the case. Every principle of
the gospel should be well and carefully protected, and the failure
on the part of man to do this is the main cause of so many different
so-called plans of salvation existing among us today, when there should
be only one true and perfect plan, as found in the days of Christ."
"You are certainly giving me ample information on religious conditions.
It does seem strange that there should be so many different roads,
leading, as is claimed, in one direction. I declare, I never thought of
that before."
"Well, we will try to cover all those points before we finish. Let
us examine this principle. Let us see if the idea of water baptism
appears reasonable. The Lord has wisely and kindly selected this form
of ordinance for the remission of sins. It was with this object in view
that John advocated the principle. (Mark i: 4.) Peter promised it on
the day of Pentecost. (Acts ii: 38.) Saul also received aid to arise
and have his sins washed away. (Acts xxii: 16.) And so it was taught by
different disciples as a means whereby God would forgive sins."
"And as you have already stated, there are various modes of baptism
among different sects. What is your method?"
"The only correct form, as stated before, is that explained in the
Bible. Baptism was performed anciently by immersion, in fact no other
mode was thought of until centuries after the day of Christ. The word
baptize is from the Greek _baptizo_ or _bapto_, meaning to plunge or
immerse, and such noted writers as Polybius, Strabo, Dion Cassius,
Mosheim, Luther, Calvin, Bossuet, Schaaf, Baxter, Jeremy Taylor,
Robinson, and others, all agree that with the ancients immersion, and
no other form, was baptism. The holy record itself explains the mode
so plainly that even a wayfaring man might understand. John selected
a certain place on account of there being much water. (John iii: 23.)
Christ Himself was baptized in a river, after which He came up out of
the water. (Mark i: 5-10.) Both Philip and the eunuch went down into
the water (Acts viii: 38, 39), and Paul likens baptism to the burial
and resurrection of Christ, dying from sin, buried in water, and a
resurrection to a new life. (Rom. vi: 3-5.) Jesus declares that a man
must be born of the water as well as of the spirit. (John iii: 5.) By
being immersed we are born of the water, and we cannot liken baptism
to a birth when performed in any other way. How mankind can accept any
other form, in the face of all these facts, is more than I can account
for. I think enough has been said to show that I am correct in my views
regarding the object and mode of baptism, so now let us enquire who are
proper subjects."
"Why, all who have souls to save, I suppose," said the doctor.
"Yes, providing they have obeyed the two principles, already mentioned;
that is, faith and repentance; for Christ commanded His apostles to
teach before baptizing. (Matthew xxviii: 19 and 20.) The candidate
must believe before he can be baptized. (Mark xvi: 16.) Before Philip
baptized the people of Samaria they believed the Gospel as he taught
it. (Acts viii: 12.) When the eunuch asked for baptism at the hands
of this same disciple, Philip answered: 'If thou believest with all
thine heart, thou mayest.' (Acts viii: 37.) All persons, then, who are
capable of understanding, are fit subjects for baptism as soon as they
believe and have repented. None are exempt, not even was Cornelius of
old who was so generous that a report of his good deeds reached the
throne of God. His prayers were so mingled with faith that they brought
down an angel from heaven; yet through baptism alone was it possible
that he could gain membership in the fold of Christ. (Acts x.) We
see, then, that all, except little children, are proper subjects for
this ordinance, providing, as stated, they have faith, and have truly
repented of their sins."
"And do you claim that little children are exempt?" said the doctor.
"I do; baptism is for the remission of sins, and little children, being
free from sin, are of necessity exempt."
"I do not see how you make that doctrine accord with the teachings of
the Bible. Did not Jesus say, 'Suffer little children to come unto me?'"
"He did, but instead of administering the ordinance of baptism unto
them, He took them in His arms and blessed them, declaring at the
same time that they were pure and free from sin like unto those who
were in the kingdom of heaven. A little child is free from sin, is
pure in heart, humble and merciful, in fact is the great example of
goodness which Christ points out for us to follow. (Mark x: 13-16.)
This ordinance, then, is for people who are old enough to embrace it
intelligently, not for children who cannot understand its significance,
and who already belong to the kingdom of heaven.
"We have now examined three of the fundamental principles of the
gospel of salvation. There is one more that I wish to touch upon,
after which we will discuss a subject that is of more interest to
you, perhaps, than any of these. The principle which I wish to speak
of now, is the gift of the Holy Ghost, which in olden times always
followed the embracing of the principles we have discussed, and when
once received brought with it some of the gifts of the gospel. When the
first sermon was delivered after the crucifixion of Christ, at the time
when the apostles were endowed with power from on high, a multitude
of people were pricked in their hearts, and asked Peter and the rest
of the apostles what they should do. Peter undertook to answer this
all-important question, and so far as authority to do so was concerned,
we must admit that he, of all men at that peculiar time, was fully
capable, for he was in possession of the keys of the kingdom of God
bestowed upon him by Christ Himself. He was the chief apostle and, with
his brethren, had been endowed with power from above. Therefore, he,
more than any minister of our day, occupied a place that enabled him to
answer correctly, and with authority."
"You are stating the case properly, but what did he tell them?" queried
the interested man of law.
"His answer is found in the second chapter of Acts, beginning with the
38th verse. You will observe that as soon as he discovered that they
had faith, he immediately taught them repentance, then baptism for the
remission of sins, and followed these doctrines with a promise of the
gift of the Holy Ghost.
"Yes, commencing at the verse mentioned it says: 'Then Peter said unto
them, Repent and be baptized every one of you in the name of Jesus
Christ for the remission of sins, and ye shall receive the gift of the
Holy Ghost. For the promise is unto you, and to your children, and to
all that are afar off, _even_ as many as the Lord our God shall call.'"
"But how were they to receive the Holy Ghost?"
"By the laying on of hands. When Peter went down into Samaria for the
purpose of bestowing this gift on those whom Philip had baptized, he
did it by the laying on of hands. (Acts viii: 17.) Ananias conferred
it upon Paul in the same manner (Acts ix: 17), and Paul did the same
in the case of those who were baptized at Ephesus (Acts xix: 2-6); and
when people received this birth of the Spirit (John iii: 5), they also
received the promised blessings; they were entitled to the signs which
He promised would follow; for said He, '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.' (Mark xvi: 17, 18.) We have now discovered
the conditions: faith, repentance, baptism for the remission of sins,
and the laying on of hands for the reception of the Holy Ghost, with
the promise of Christ that the signs will follow. Can you tell me now,
which of all these different denominations has the gospel of Jesus
Christ? Or as Wesley has questioned in one of his hymns which we may
with profit quote in full: 'Show me where true Christians live.'"
"Happy the souls that first believ'd,
To Jesus and each other cleav'd,
Joined by the unction from above,
In mystic fellowship of love.
"Meek, simple foll'wers of the Lamb,
They liv'd, and spake, and thought the same;
They joyfully conspir'd to raise
Their ceaseless sacrifice of praise.
"With grace abundantly endued,
A pure believing multitude;
They all were of one heart and soul,
And only love inspir'd the whole.
"Oh, what an age of golden days!
Oh, what a choice, peculiar race!
Wash'd in the Lamb's all-cleansing blood,
Anointed kings and priests to God.
"Where shall I wander now to find
Successors they have left behind?
The faithful, whom I seek in vain,
Are 'minish'd from the sons of men.
"Ye diff'rent sects, who all declare,
'Lo, here is Christ,' or 'Christ is there!'
Your stronger proofs divinely give,
And show me where true Christians live."
"You must remember, my friend, that the signs were only given in order
to establish the church in the day of the apostles, but now they are
abrogated and are no longer needed."
"'To the law and to the testimony,'" replied Durant "and give me
chapter and verse to substantiate the assertion you have just made."
"If you will read the 13th chapter of the 1st Corinthians, you will
learn that 'whether there be prophecies they shall fail, and whether
there be tongues they shall cease.'"
"If you will take pains to read the two verses following, you will see
that 'we know in part, and we prophesy in part. But when that which
is perfect is come, then that which is in part shall be done away.'
My friend, instead of this quotation proving that these things are
done away, it establishes the assertion that they shall remain until
perfection shall come. Surely no sane man will say that we have come to
perfection."
"I have understood that these gifts were no longer needed. This
certainly is the conclusion the ministers of the day have come to."
"But this is not surprising to me, for this good old Bible declares
that the time will come when the people will turn from sound doctrine
to fables." (II. Tim. iv: 4.)
"I must admit that you have convinced me that baptism is a necessity,
and when I am baptized, the ordinance will be performed in the proper
manner," said the doctor.
"I am pleased to learn that, but I may have another surprise for you
yet. May I ask, who do you intend shall baptize you?"
"My minister, I suppose; why?"
"If the words of the Bible be true, there may be a doubt as to whether
your minister is authorized to baptize you."
"Do you mean to prove that these men, ministers of the gospel, have
no authority to officiate in that ordinance? I wonder what you will
undertake next, but proceed, for I am now prepared for surprises."
"I assure you, my dear sir, I only wish to refer to a few doctrines
from the Bible which are necessary to be understood by you in order
that you may obtain eternal life. Thus far we have only examined the
first principles of the gospel, but now we will speak of the officers
whom Christ placed in His Church, and learn by what means men receive
authority to act in the name of God. Paul tells us that God has placed
'first apostles, secondarily prophets, thirdly teachers, after which
gifts of healing,' etc. (I. Cor. xii: 28), and says the work is built
upon the foundation of apostles. (Eph. ii: 20.) He furthermore declares
that these officers have been placed in the Church for the work of the
ministry, and to remain until we all come to a knowledge of the truth.
(Eph. iv: 11-13). Have all mankind come to a knowledge of the truth? If
not, why has the church dispensed with the officers that God placed in
it for the purpose of bringing all to a unity of the faith? Paul tells
us that these officers were placed in the Church to keep us from being
tossed to and fro and carried about by every wind of doctrine which is
taught by man. (Eph. iv: 12-14.) At the present time, when men declare
that they have no need of apostles or prophets, they are divided,
and subdivided, and in fact carried about by every doctrine that is
promulgated--as Paul saw that they would be, if inspired apostles and
prophets were not found to lead them. In losing these officers, the
Church lost her authority, together with all her gifts and graces,
and the so-called Christian churches today are disrobed of all her
beautiful garments; and even those who pretend to defend her are crying
out that her gifts, graces and ordinances are useless in this age of
the world. Did Christ establish the true order or did He not? We say He
did, and would ask, has any man a right to change it? And if any man
or even an angel from heaven should alter it in the least, will he not
come under the condemnation that Paul uttered when he said: 'Though
we or an angel from heaven preach any other gospel unto you than that
which we have preached unto you, let him be accursed?' (Gal. i: 8.)
Christ placed these officers and the ordinances in the Church for the
perfection of the Saints; and any one teaching contrary to this is a
perverter of the gospel, and an anti-Christ in the full meaning of the
word. The difference between the true Church of Christ on the one hand,
and the Catholic Church, with all her posterity composing the whole
protestant world on the other hand, amounts to this: one had apostles,
prophets, etc., who led the Church by inspiration or by divine
revelation; while the others have learned men to preach learned men's
opinions; have colleges to teach divinity instead of the Holy Ghost;
instead of preaching the gospel without hire, their ministers must have
large salaries each year, and they are not certain of the doctrines
which they teach, when they should be in possession of the gifts of
knowledge, prophecy and revelation. Now then in what church do we find
apostles and prophets?"
The doctor replied, "There are none; but you must remember there must
be a preacher, for 'how shall they hear without a preacher?'" (Rom. x:
14.)
"And in the next verse he asks, 'How shall they preach except they be
sent?' This same apostle says that no man is to take the honor unto
himself, but he that is called of God as was Aaron. (Heb. v: 4.) Aaron
was called by revelation (Ex. iv: 14-17); hence we see that no man
is to preach the gospel except he be called by revelation from God.
As I said, instead of men being called by revelation as the Bible
declares they should be in our day they argue that God has not revealed
Himself for almost eighteen hundred years. Go and ask your minister
if he has been called by revelation, and he will tell you that such
manifestations are not needed now, which assertion I think will prove
to you that he has no authority to baptize for the remission of sins."
"But did not Jesus say, 'Go ye into all the world and preach the
gospel?'"
"He did; but was He talking to modern ministers then? When He gave His
apostles authority to preach, did that give all men who feel disposed
to take the honor unto themselves, the same authority? He gave His
apostles to understand that they had not chosen Him, but He had chosen
them (John xv: 16); but in this day men reverse the condition. Then
again, He sent His servants into the world to preach His gospel without
purse or scrip. (Luke x: 4.) Paul says his reward is this, 'That when I
preach the gospel I may make the gospel of Christ without charge, that
I abuse not my power in the gospel.' (I. Cor. ix: 18.) Now, go and ask
your minister if he does the same, and I think you will find that he
must have a salary."
"Then what has become of the gospel?" said the lawyer.
"Paul says that the coming of Jesus Christ will not be, save there
be 'a falling away' (II. Thess. ii: 3), and that 'in the last days
perilous times shall come.' (II. Tim. iii: 1.) People 'will not endure
sound doctrine,' but will 'heap to themselves teachers having itching
ears, and shall turn from the truth to fables (II. Tim. iv: 3, 4),
and will have a form of godliness but will deny the power thereof.
(II. Tim. iii: 5.) Peter also says these false teachers will make
merchandise of the souls of men. (II. Peter ii: 1-3.) They are doing
so by demanding a salary for preparing sermons to tickle the people's
itching ears. (Micah iii: 11) says, their heads judge for reward, their
priests teach for hire, and their prophets divine for money, yet they
lean upon the Lord and say, is not the Lord among us? Now, my friends,
do not the different sects of the day present us with a literal
fulfillment of all these sayings? Have they not transgressed the laws,
changed the ordinance and broken the everlasting covenant? (Isaiah
xxiv: 5.) John Wesley in his 94th sermon, referring to the condition of
the church after it had departed from the right way and lost the gifts,
says: 'The real cause why the extraordinary gifts of the Holy Ghost
were no longer to be found in the Christian Church was because the
Christians were turned heathens again and had only a dead form left."
"It would appear, then, that God has forsaken mankind and left us
without any hope," said Mr. Marshall.
"No, he has not; but this falling away, is the result of mankind
forsaking God, by changing His gospel and departing from its teachings,
as I have already shown. But He has promised, through his servants,
that there would be a dispensation when He would gather together all
things in Christ (Eph. i: 10), and would restore all things which He
has spoken by the mouth of all His holy prophets since the world began.
(Acts iii: 20, 21.) This dispensation was called the dispensation
of the fullness of times. (Eph. i: 10.) Daniel, who received, by
revelation, the interpretation of Nebuchadnezzar's dream, saw what
would take place in the latter times, when the God of heaven would set
up a kingdom. (Dan ii: 44.) John, the revelator, while on that desolate
island, Patmos (some ninety years after Christ), saw how this gospel
would be restored: namely, that an angel would bring it from heaven
(Rev. xiv: 6), and Christ says it 'shall be preached in all the world
as a witness unto all nations; and then shall the end come.' (Matt.
xxiv: 14.) As God is always the same, and has but one plan for the
redemption of the human family, we may expect to see the same gospel
with like promises preached in a similar way. Where do we find it as
it existed anciently? But as it was in the days of Noah, so shall it
be also in the days of the coming of the Son of Man. (Matt. xxiv: 37;
Luke xvii: 26, 27.) Noah was sent by the Lord to foretell the coming
of the flood, but the people rejected his testimony, in fact, whenever
God has revealed His mind and will to man in days gone by, the world,
instead of receiving the same, have rejected the message and said all
manner of evil concerning the prophets, and in many instances have
killed them, as was the case with Christ Himself. Now then, my friends,
we are living in the dispensation of the fullness of times, when God
is gathering together all things in Christ. An angel has come from
the heavens and brought the everlasting gospel, and on the 6th day
of April, 1830, God--through revelation to man organized the kingdom
spoken of by Daniel, in the exact pattern of the kingdom as it existed
in the days of Christ, with apostles and prophets, and since that day
the servants of God have been traveling through the world preaching the
same, as a witness that the end will soon come. They call upon mankind
to exercise faith in God our eternal Father, and in His Son Jesus
Christ, also to repent of, and turn from their sins, and be baptized by
one who has been called of God by revelation, and receive the laying
on of hands for the bestowal of the Holy Ghost. As servants of God
they then promise that the convert shall know of the doctrine, whether
it be of God or man (John vii: 17); and, furthermore, that the signs
which followed the believers in the days of the ancient apostles will
follow the believer at the present time, for the same cause will always
produce the same effect. My friends, as a servant of God, I call upon
you to obey these principles and you shall have the promised blessings."
The doctor said: "Much that you say is convincing, some of it excites
curiosity, and all is entertaining. I will now announce that the Town
Hall has been obtained for Saturday night and as that involves a little
longer stay than you intended, I suggest that a collection be taken and
turned over to you."
"I beg you, do nothing of that kind," said the missionary. "If the hall
is free, the lecture shall be also; and I can doubtless spend the time
pleasantly enough till then."
"Very well, if that is your pleasure. There will be such an attendance
as this town has rarely seen, I promise you."
And then after a few pleasantries in the usual vein, and a general
"good night," the party separated just as the clock struck twelve, each
in the best humor.
In view of the coming lecture it was mutually agreed that the veranda
gatherings should be discontinued for the present at least.
CHAPTER VI.
TRUTH AGAIN DEFEATS FALSEHOOD.
The meeting was to be held in the Town Hall on Saturday, and in the
meantime our missionary busied himself variously, but devoted part of
the time in getting his lecture arranged and in refreshing his memory
on the topics upon which he wished to speak. When not thus employed
he took strolls about the country, or engaged in pleasant bits of
conversation with his acquaintances, and with others whom he happened
to meet on the way. He was such a favorite at the Marshall mansion
that the people there were always pleased to have him express a wish
for anything, in order that it might at once be gratified; but such
expressions were very rare and confined to the scope of his actual
requirements.
On Friday afternoon he engaged in a pleasant discussion with Mrs.
Marshall on some scriptural topic. Missionaries all understand the
power of song, Mr. Durant was no exception, so at one point he sang one
of his hymns:
"How the light from Zion's mountain
Clears the mists of error's age:
Clarified in ray and fountain,
How its truths our fears assuage!
"Tempest-tossed, we still are certain
Life is but a pleasant span.
Hope has painted every curtain
Pictured in the gospel plan.
"Once again to every nation,
Jesus opens wide the door;
Here are truths that bring salvation,
Preached and practiced as of yore.
"Joyful tidings to the people
From the perfect courts on high;
Sweetest chimes from tower and steeple
Ring: Redemption's drawing nigh.
"Shine, thou light, with doubled splendor,
Spread thy soothing, restful rings,
Till the sun of Zion, tender
Rise, with healing in his wings!"
The daughter was an interested listener, and at the close broke in
with--"It seems to me that there is no such thing as perfect happiness
after all. We are always being disappointed in relation to some hope or
desire, and when we engage in that which affords pastime or amusement,
there is invariably a penalty following. Is not this true, Mr. Durant?"
"I could scarcely dispute with a lady, even if there were grounds for
it," said he, gallantly.
"But I prefer you would," she said, "because you appear to know all
about these things and I desire to learn. Why is it, for instance, that
after enjoying myself greatly at a dance or other late entertainment,
injured nature afterward cries out for revenge, and takes it? So with
all things it seems to me. The pleasure experienced in meeting a dear
friend is beclouded by the knowledge that there must be a parting
soon; and death is ever near as if to remind us of the fact that life,
happiness, honor, wealth, youth, are all fleeting and unsubstantial."
"Very true."
"Why Claire," said her mother, "you are becoming a regular pessimist.
Surely at your age there is no need to borrow trouble about death or
anything else."
"I do not borrow it, mamma, it comes. Pain follows pleasure, sorrow
treads upon the heals of happiness, and misfortune is the constant
attendant of fortune. There is, as I said, no perfect happiness, so it
seems to me."
"Pardon me," said the missionary, "but you did not finish your
sentence. Shall I do so for you?"
"O, by all means," replied the girl with eager delight.
"Well, then," he continued, "doubtless what you meant to say was that
there is no such thing as perfect happiness in either the contemplation
or realization of things which in themselves are fleeting and
unsubstantial--that is, the things of the world. Every movement of the
machinery of a steamer, for instance, creates friction, which in turn
indicates an eventual breaking down, and so it is with all temporal
things; thus we cannot rely upon them for permanent good, and in
addition they are constantly subjecting us to peril.
"It is impossible to create perfect results out of imperfect
conditions; therefore, there can be no complete or unbroken happiness
come out of earthly surroundings, for the reason that all such things
are changeable and fleeting. And yet there is such a state as perfect
joy unclouded and endless."
"But not in this life, as you yourself have shown."
"Yes, in this life."
"I thought you referred to this life as uncertain and ephemeral and as
such curtailed or extinguished its own joys."
"That is true, also. But yet endless and supreme delight is to be found
in it."
"Where and how, pray?"
"In observing principles and practicing truths which lead to
immortality, and which confer upon us the title-deeds to homes where
pains and penalties are unknown, where all is peace, contentment and
love."
"Oh, yes, I did not think of that."
"In such enjoyment there is no alloy. More than that; the more it is
engaged in, the more enjoyable it becomes; it does not cloy, we cannot
become surfeited; the more we devote our attention and effort to it the
greater the desire we have to continue and to increase our experience.
This is that perfect happiness with which nothing else can compare."
"But would you have us dispense with all pleasures--with the refined
indulgences, the innocent pastimes and the intellectual recreations
which lighten our burdens at least for the time being, and have us
participate in sacred things only? Should there be no buoyancy of
spirit, no diversion, no relaxation, in order that there might be no
penalty as the result of indulgence?"
"Why, what an--pardon me--absurd idea! Of course you do not advance it
seriously and should therefore be free from criticism. Rather than that
such a rule of conduct as you have suggested is the proper one, it is
almost as bad as that in which amusement alone prevails. The medium
course, which enables us to enjoy all that is properly enjoyable in
its appropriate season, and still does not cause us to loose sight of
the great aim and end of existence, is the right one. We should let
our pastimes be the incidents in our career, not the objects of it;
thus they lighten our burdens, and, for the time being, dispel some of
the shadows that cross our pathway, whereas, if made the purpose of
living--the only things to be considered--they become burdensome and
even sinful."
"Then the devout Christian may be happy and jovial without being less a
Christian, on account of that?"
"Yes, indeed. More--it is pleasing to our Father for His children to be
light-hearted, so long as their pleasures are proper and are enjoyed in
moderation. The people from among whom I come enjoy themselves as much
as other people do, but do not overlook their devotions, and above all
they remember the Sabbath day, to keep it holy."
"That seems to me," said Mrs. Marshall, "to be a sensible form of
Christianity. Why, a person, according to your faith, can be profoundly
religious and yet deny himself no proper amusement."
"Most decidedly; that is our belief and practice."
"It seems to me I would like to be a member of your Church," said the
girl, artlessly, at which interesting stage of the conversation, Rev.
Fitzallan entered, who greeted the party stiffly, his brow having a
distinct frown as he looked at the westerner.
"Pardon me," said the Clergyman, after a few commonplaces had passed,
"but we 'gather wisdom by the wayside,' and I have just acquired some
information from that source concerning our friend here from the wilds,
and as it surprised me, I thought it might equally surprise the rest of
you, himself included, perhaps."
Evidently the churchman had been engaged in the questionable calling of
picking up stray scraps of gossip here and there, containing as usual
some truth mixed with much error. There was obviously trouble ahead.
"Anything concerning me is not apt to be of sufficient consequence to
be very interesting," said Mr. Durant, "and having already stated all I
thought worth saying about myself and my errand, there can be little or
nothing that is surprising, I am sure."
"Is it not a fact that you are from Salt Lake City?"
"It is."
"It is! Why you never informed us of this and yet you have been
associated with us several days."
"Indeed! May I ask you, Mrs. Marshall, and you, Miss Marshall, what
part of the country our friend here comes from?"
The ladies did not know.
"Indeed! Why sir, you have been associated with this family several
weeks, and yet they do not know what particular point you came from.
Perhaps like myself, you were never asked."
"This is evasion," said the now thoroughly excited churchman. "There is
no place in my district possessed of such peculiar conditions as would
place one of its inhabitants under suspicion because of them."
"Nor in mine either, that I know of," calmly rejoined Durant.
"Is not Salt Lake City the headquarters and residence of a class of
people known as Mormons who hold exclusive sway there?"
"No, sir."
"That is what I have heard."
"Surely, I am not accountable for what you have heard. There are a
great many Mormons in Salt Lake, and just as many that are not Mormons;
it is the headquarters of the Church as you suggest, but its members
are not in exclusive sway there."
"How can that be?"
"No matter about the means; the fact itself is what concerns us."
The churchman was discomfited and measurably confused; he was compelled
to change his course.
"You told us," said he, "that you were an advocate of the Church of
Jesus Christ; should there not be a suffix in these words--Latter-day
Saints?"
"That is correct."
"And is not 'Mormonism' its other name?"
"No, it has no other name. It is called 'Mormonism' by nearly every one
not connected with it, and yet that is not a proper designation."
"Then to yourself you are a 'Latter-day Saint,' and to the world you
are a 'Mormon?'"
"That is it exactly."
"Strange that we should be kept in ignorance of it so long."
"I have answered every question fairly and in addition have stated
everything necessary to a full explanation of my cause and myself. If
the doctrine I teach be true--and it has stood all tests so far--can
you find nothing more than a name to oppose it?"
"I hope sir, you do not accuse me of innuendo?"
"I accuse you of nothing."
"Come now," said Mrs. Marshall, "do not be too earnest."
"Well, madam," said Rev. Fitzallan, "I thought my services in this
connection would be received graciously and thankfully. As they are not
I occupy the position of an intruder and will take my leave."
"Not on my account, I hope," said Mr. Durant. "If there is an intruder
here it is I, and it would be my duty to depart."
"You must not go under such circumstances," said Mrs. Marshall.
The girl's looks seconded her mother's words, and the irate churchman
permitted his passion to overcome his judgment.
"Excuse me," he said, "but I will take my leave. Under the
circumstances my presence must be altogether unwelcome. I have heard of
the fascinating character of some of the features of Mormonism, and the
persuasiveness of those who advocate it. Violation of the laws of God
and man by practicing polygamy is one of the seductive usages of that
creed, I believe."
"Your belief is erroneous, then," said Durant.
"Whatever my people may have believed in the past as to the correctness
of doctrines taught by the Bible and the prophets of old, they now obey
the laws of the land in which they live."
"Marvelous! I have heard otherwise. I have even taken the pains to
bring with me a newspaper which I received from a traveler, and in
which information of a different character is obtained. It is published
in Salt Lake City and should be correct. Here is part of a sermon
delivered by a Mormon Bishop; and here an account of several arrests
for violating the law against polygamy and kindred offenses, while an
editorial in the same paper comments strongly on the deception and
falsity pervading the Mormon people. There must be a mistake somewhere."
"No, there is no mistake at all, but much falsehood and
misrepresentation. It is true that since the law against polygamy was
enacted there have been many prosecutions of members of our Church
chiefly because of their inability instantly to sever the happy
associations of a lifetime which had been formed before the law went
into effect, or their lack of exact knowledge as to what the law
required of them. It was a difficult, I may say an impossible matter,
for them to break away entirely from a part of their families and never
go near them, to give a word of counsel, or it may be hurriedly to
embrace the little ones from whom the law had separated them. When thus
found they have been apprehended, tried, convicted and punished, often
without an effort to defend themselves. The Bishop named by the paper,
does not, and never did exist, and the sermon referred to was never
delivered, as the same paper has been compelled to admit on several
occasions; and the editor's views, or rather sayings, are the words of
a man whose chief interest in the community is to fan the flames of
discord so that his nefarious business may prosper. His statements are
utterly and entirely false."
After these remarks the reverend went to his room, and shortly
afterward took his departure.
"I don't like the Mormons at all, and I'm just sorry you're one," said
the girl.
"I too, am somewhat opposed to that peculiar religion, but it does seem
to me, after hearing you, that my dislike arises more from prejudice
than from anything else," said the mother.
"I have here a card containing the articles of our faith from which you
may learn that we are not so evil as we are represented to be."
We believe in God, the Eternal Father, and in His Son, Jesus
Christ, and in the Holy Ghost.
We believe that men will be punished for their own sins, and not
for Adam's transgression.
We believe that, through the atonement of Christ, all mankind may
be saved, by obedience to the laws and ordinances of the Gospel.
We believe that these ordinances are: First, Faith in the Lord
Jesus Christ; second, Repentance; third, Baptism by immersion for
the remission of sins; fourth, Laying on of Hands for the Gift of
the Holy Ghost.
We believe that a man must be called of God, by "prophecy, and by
the laying on of hands," by those who are in authority, to preach
the gospel and administer in the ordinances thereof.
We believe in the same organization that existed in the primitive
church, namely: apostles, prophets, pastors, teachers, evangelists,
etc.
We believe in the gift of tongues, prophecy, revelation, visions,
healing, interpretation of tongues, etc.
We believe the Bible to be the word of God, as far as it is
translated correctly; we also believe the Book of Mormon to be the
word of God.
We believe all that God has revealed, all that He does now reveal,
and we believe that He will yet reveal many great and important
things pertaining to the Kingdom of God.
We believe in the literal gathering of Israel and in the
restoration of the Ten Tribes, That Zion will be built upon this
continent. That Christ will reign personally upon the earth, and
that the earth will be renewed and receive its paradisiacal glory.
We claim the privilege of worshiping Almighty God according to the
dictates of our conscience, and allow all men the same privilege,
let them worship how, where, or what they may.
We believe in being subject to kings, presidents, rulers and
magistrates, in obeying, honoring and sustaining the law.
We believe in being honest, true, chaste, benevolent, virtuous,
and in doing good to all men; indeed we may say that we follow the
admonition of Paul, "We believe all things, we hope all things,"
we have endured many things, and hope to be able to endure all
things. If there is anything virtuous, lovely, or of good report,
or praiseworthy, we seek after these, things.--_Joseph Smith_.
With this Durant took from his pocket the card, and handing it to Mrs.
Marshall, said:
"Examine it at your leisure." And without more adieu he was gone,
leaving the ladies in reflective mood.
Mr. Marshall received the news regarding Durant, in silence; perhaps he
had suspected, or even knew already, that the stranger was a "Mormon."
CHAPTER VII.
A TRIUMPH AND AN ESCAPE.
The afternoon preceding the night on which Charles Durant was to
appear before the public in the Town Hall of Westminster to place the
plan of salvation before the people, and bear his testimony to the
eternal truth, was wearing slowly away. By this time his name was on
everybody's lips, and nearly all knew him. As he walked abroad some
would pass him with a frown, some with a gaze of curiosity, rarely one
would smile, and less frequently still would he receive a pleasant
"good-day." If he had delighted in notoriety, here was certainly a
field in which he might enjoy that to the full limit of his desire;
but he wanted nothing of the kind. He was filled with the spirit of
his calling which was to spread the truth and labor unto the salvation
of men; and neither the insults of the insolent nor the frowns of
opponents could turn him aside from that purpose. He bore within
his breast the realization of an upright purpose, together with the
certainty of a reward to come. What were threats and annoyances to
him? And yet he sought not persecution that a cheap martyrdom might
be gained; perhaps if warned of a personal danger, in obedience to a
natural impulse, he would have shunned or gone around it, but never to
the sacrifice of one jot or tittle of principle.
His experience of less than a week in Westminster had been sufficient
for a volume of much greater proportions than this little publication,
and yet enough of it is noted here to give a fair idea of what
transpired. In that time our hero, a comparative stranger, had become
well-settled and was welcome in an honorable household, and this
without deception or any special effort to please; he had dethroned the
demon of infidelity in one good man's heart when a skilled churchman's
efforts in that direction only threatened to perpetuate the evil; had
caused another good man, indifferent to gospel measures, to become
actively interested; had defeated the churchman spoken of, on his own
ground, and had shown in an unmistakeable manner the fallacy of his
doctrine, and finally, had brought this showy patron of religion to
utter discomfiture without desiring, intending, or trying to annoy him
in any way; had set the family named and several of their neighbors to
thinking as they had never thought before; and now, as a special favor
was to address the town people in their chief public building. The Town
Hall was filled to overflowing, and when Durant entered and walked
slowly up to the platform, it is perhaps needless to say he was the
observed of all observers. There were some feelings of surprise when
Mr. Brown, the (late) infidel, arose to introduce the speaker of the
evening; he announced before doing so that the lecture would consist
of an exposition of the groundwork, and some advanced principles of
the gospel as laid down in the Bible. "Nothing will be left to be
conjectured or surmised," he said; "the speaker is familiar with the
subject and is capable of doing it justice. I speak advisedly, having
heard him before. I ask your earnest and respectful attention, and now
present to you Mr. Charles Durant, of Salt Lake City."
Notwithstanding the sacredness of the occasion, there was a burst of
applause when the speaker arose. Before him, on a table, were the Bible
and two or three other books. He entered upon his subject at once,
first explaining the principles of faith, repentance and baptism,
citing the Holy Book in support of his arguments, and making every
principle plain and lucid as he proceeded. In as extended a manner as
he could, within the time at his disposal, he developed the philosophy
and practice of true Christianity from the beginning to the present
time, leaving no salient point unmentioned, and no stone marking the
way, unturned. He occupied two hours, and there was not a listener but
gladly would have remained that much longer. The impression made was
deep; as to whether or not it was lasting, that depended largely upon
the individuals themselves.
The lawyer and the doctor and the Marshalls came forward and grasped
the speaker's hand extending sincere congratulations. The preacher
was absent. As they left the room, people could be heard making such
remarks as--"Well, that is mighty sound reasoning no matter where it
comes from;" a few asked to be introduced and one of these, an old
lady, said in a low voice, "You spoke the truth, I know it; God bless
you!"
As soon as he could make his way to Durant's side, the negro, Caesar,
said hurriedly--"You want to look a little out as you go home; I heard
a lot of fellers down the lane talking, and they said they would fix
that Mormon."
A spontaneous exclamation of surprise and disgust came from the little
party of which Durant was the center. However, it was left to the
lawyer to engage in explosiveness, and he did it in a manner which left
no doubt of what he would do in an emergency. It was finally decided
that he and the doctor should lead the way homeward, with the Marshall
family, our guest, a neighbor and the negro, following leisurely after.
The improvised mob was soon encountered and the interview was stormy
for awhile, but before the party in the rear reached the spot, the
tumult was quieted down considerably. The lawyer knew every one in the
party and if any violence was offered to the stranger, he would make
it his personal business to see that every one of them answered to the
law. This, coupled with milder and more persuasive methods, had its
effect, and one by one the rioters dispersed, at least for the present.
Mr. Durant and his friends walked home without being assaulted by so
much as an unpleasant exclamation though he fully expected trouble from
the first; but he determined to continue his labor as he had begun,
leaving the result to Providence.
CHAPTER VIII.
THE PROPHET JOSEPH'S STATEMENT.
Perhaps it was the force of habit as well as the impelling power of
desire that caused the group, with whom we are now so familiar, again
to assemble at the place made somewhat memorable by recent events--the
verandah fronting the Marshall mansion. All the persons hitherto named,
excepting, of course, the minister, were present; that gentleman had
not only taken his departure from the house, but doubtless from the
town also.
It was Sunday evening, the weather was perfect, all things seemed
conducive to harmony, and a most pleasurable occasion, it being perhaps
the last they would enjoy together. The doctor and lawyer were so
anxious to begin the conversation that they could scarcely wait for all
to be seated; they desired to improve the opportunity, and learn what
they could of other principles of the missionary's faith.
"Mr. Durant," finally said the doctor, "we have listened with much
pleasure to different conversations with you since your arrival and
these have awakened a lively interest within us, and as there is
nothing to prevent this evening, we thought it would not be at all
unpleasant to you to spend an hour or so in answering what to us
appears to be some very important questions concerning the faith of the
so-called Mormons."
"I assure you it will be pleasant to me, indeed. I am here for that
purpose, and the more questions I have an opportunity to answer, the
better and more successfully will I perform my duty. Could I read your
thoughts and know what you desire explained, I assure you nothing would
be left untold; but this not being the case, I rely upon you to make
enquiries and will request that you keep nothing back, and I will be
honest in giving any information that I am capable of imparting."
"I am now inclined to believe," said the doctor, "after our experience
with you, that, like most of the good people of this nation we have
been in possession of only one side of the question regarding your
people. Never having heard, from your standpoint, the claims of Mr.
Joseph Smith, the founder of your Church, in regard to his being a
prophet, we would be pleased to learn what he said on this question."
"This is a frankness which I appreciate very much. As a general
thing, the majority of the people, when desirous of knowing anything
concerning us, are prone to ask any other person on earth than a
Mormon. They do not seem to think for a moment that we ourselves might
be able to place them in possession of the most reliable information on
the subject. Joseph Smith's claim to being divinely inspired to open up
a new dispensation of the gospel, is here given in his own statement so
that you will be getting it direct from the fountain head."
"By all means, read it," said two or three in concert; "there will then
be no room for misrepresentation."
"Joseph Smith has made the following statement regarding the subject,"
continued Durant:
"Owing to the many reports which have been put in circulation by
evil designing persons in relation to the rise and progress of the
Church of Jesus Christ of Latter-day Saints, all of which have been
designed by the authors thereof to militate against its character
as a Church, and its progress in the world, I have been induced
to write this history, so as to disabuse the public mind, and put
all inquirers after truth in possession of the facts as they have
transpired in relation both to myself and the Church so far as I
have such facts in possession.
"In this history I will present the various events in relation to
this Church, in truth and righteousness, as they have transpired,
or as they at present exist, being now the eighth year since the
organization of the said Church.
"I was born in the year of our Lord one thousand eight hundred and
five, on the twenty-third day of December, in the town of Sharon,
Windsor County, State of Vermont. My father, Joseph Smith, senior,
left the State of Vermont, and moved to Palmyra, Ontario (now
Wayne) County, in the State of New York, when I was in my tenth
year. In about four years after my father's arrival at Palmyra,
he moved with his family into Manchester, in the same County of
Ontario. His family consisted of eleven souls, namely: my father,
Joseph Smith, my mother, Lucy Smith (whose name previous to her
marriage was Mack, daughter of Solomon Mack), my brothers Alvin
(who is now dead), Hyrum, myself, Samuel Harrison, William, Don
Carlos, and my sisters Sophronia, Catherine, and Lucy,
"Some time in the second year after our removal to Manchester,
there was in the place where we lived an unusual excitement on
the subject of religion. It commenced with the Methodists, but
soon became general among all the sects in that region of country;
indeed the whole district of country seemed affected by it, and
great multitude united themselves to the different religious
parties, which created no small stir and division amongst the
people, some crying, Lo, here, and some, Lo there; some were
contending for the Methodist faith, some for the Presbyterian,
and some for the Baptists'. For notwithstanding the great love
which the converts for these different faiths expressed at the
time of their conversion, and the great zeal manifested by their
respected clergy, who were active in getting up and promoting
this extraordinary scene of religious feeling, in order to have
everybody converted, as they were pleased to call it, let them
join what sect they pleased: yet when the converts began to file
off, some to one party, and some to another, it was seen that
the seemingly good feelings of both the priests and the converts
were more pretended than real, for a scene of great confusion and
bad feeling ensued priest contending against priest, and convert
against convert, so that all the good feelings one for another, if
they ever had any, were entirely lost in a strife of words, and a
contest about opinions.
"I was at this time in my fifteenth year. My father's family was
proselyted to the Presbyterian faith, and four of them joined
that church, namely, my mother, Lucy, my brothers Hyrum, Samuel
Harrison, and my sister Sophronia.
"During this time of great excitement, my mind was called up to
serious reflection and great uneasiness; but though my feelings
were deep and often pungent, still I kept myself aloof from all
those parties, though I attended their several meetings as often
as occasion would permit; but in process of time my mind became
somewhat partial to the Methodist sect, and I felt some desire to
be united with them, but so great was the confusion and strife
among the different denominations, that it was impossible for a
person, young as I was, and so unacquainted with men and things, to
come to any certain conclusion who was right, and who was wrong. My
mind at different times was greatly excited, the cry and tumult was
so great and incessant. The Presbyterians were most decided against
the Baptists and Methodists, and used all their powers of either
reason or sophistry to prove their errors, or, at least, to make
the people think they were in error. On the other hand the Baptists
and Methodists, in their turn, were equally zealous to establish
their own tenets and disprove all others.
"In the midst of this war of words and tumult of opinions, I often
said to myself, What is to be done? Who of all these parties are
right? Or, are they all wrong together? If any one of them be
right, which is it, and how shall I know it?
"While I was laboring under the extreme difficulties, caused by the
contests of these parties of religionists, I was one day reading
the Epistle of James, first chapter, and fifth verse, which reads,
If any of you lack wisdom, let him ask of God, that giveth unto
all men liberally and upbraideth not, and it shall be given him.
Never did any passage of scripture come with more power to the
heart of man than this did at this time to mine. It seemed to enter
with great force into every feeling of my heart. I reflected on
it again and again, knowing that if any person needed wisdom from
God, I did; for how to act I did not know, and unless I could get
more wisdom than I then had, would never know; for the teachers
of religion of the different sects understood the same passage so
differently as to destroy all confidence in settling the question
by an appeal to the Bible. At length I came to the conclusion that
I must either remain in darkness and confusion, or else I must do
as James directs, that is, ask of God. I at length came to the
determination to ask of God, concluding that if He gave wisdom to
them that lacked wisdom, and would give liberally and not upbraid,
I might venture. So, in accordance with this, my determination to
ask of God, I retired to the woods to make the attempt. It was
on the morning of a beautiful, clear day, early in the spring of
eighteen hundred and twenty. It was the first time in my life that
I had made such an attempt, for amidst all my anxieties I had never
as yet made the attempt to pray vocally.
"After I had retired into the place where I had previously designed
to go, having looked around me and finding myself alone, I kneeled
down and began to offer up the desires of my heart to God. I had
scarcely done so, when immediately I was seized upon by some power
which entirely overcame me, and had such astonishing influence
over me as to bind my tongue so that I could not speak. Thick
darkness gathered around me, and it seemed to me for a time as if
I were doomed to sudden destruction. But exerting all my powers to
call upon God to deliver me out of the power of this enemy which
had seized upon me, and at the very moment when I was ready to
sink into despair and abandon myself to destruction, not to an
imaginary ruin, but to the power of some actual being from the
unseen world, who had such a marvelous power as I had never before
felt in any being. Just at this moment of great alarm, I saw a
pillar of light exactly over my head above the brightness of the
sun, which descended gradually until it fell upon me. It no sooner
appeared than I found myself delivered from the enemy which held me
bound. When the light rested upon me, I saw two personages, whose
brightness and glory defy all description, standing above me in
the air. One of them spake unto me, calling me by name, and said
(pointing to the other), 'THIS IS MY BELOVED SON, HEAR HIM.'
"My object in going to enquire of the Lord, was to know which
of all the sects was right, that I might know which to join. No
sooner, therefore, did I get possession of myself, so as to be
able to speak, than I asked the personages who stood above me in
the light, which of all the sects was right (for at this time it
had never entered into my heart that all were wrong), and which
I should join. I was answered that I must join none of them, for
they were all wrong, and the personage who addressed me said that
all their creeds were an abomination in his sight; that those
professors were all corrupt. They draw near to me with their lips,
but their hearts are far from me; they teach for doctrine the
commandments of men, having a form of godliness, but they deny the
power thereof.
"He again forbade me to join with any of them; and many other
things did he say unto me which I cannot write at this time. When I
came to myself again, I found myself lying on my back, looking up
into heaven.
"Some few days after I had this vision, I happened to be in company
with one of the Methodist preachers who was very active in the
before mentioned religious excitement, and conversing with him on
the subject of religion, I took occasion to give him an account
of the vision which I had had. I was greatly surprised at his
behavior; he treated my communication not only lightly, but with
great contempt, saying it was all of the devil, that there were no
such things as visions or revelations in these days; that all such
things had ceased with the apostles, and that there never would be
any more of them.
"I soon found, however, that my telling the story had excited a
great deal of prejudice against me among professors of religion,
and was the cause of great persecution, which continued to
increase; and though I was an obscure boy, only between fourteen
and fifteen years of age, and my circumstances in life such as to
make a boy of no consequence in the world, yet men of high standing
would take notice sufficient to excite the public mind against me,
and create a hot persecution, and this was common among all sects;
all united to persecute me.
"It has often caused me serious reflection, both then and since,
how very strange it was that an obscure boy of a little over
fourteen years of age, and one, too, who was doomed to the
necessity of obtaining a scanty maintenance by his daily labor,
should be thought a character of sufficient importance to attract
the attention of the great ones of the most popular sects of the
day, so as to create in them a spirit of the hottest persecution
and reviling. But strange or not, so it was, and was often a
cause of great sorrow to myself. However it was nevertheless, a
fact that I had had a vision. I have thought since, that I felt
much like Paul when he made his defense before King Agrippa, and
related the account of the vision he had when he saw a light and
heard a voice, but still there were but few who believed him;
some said he was dishonest, others said he was mad, and he was
ridiculed and reviled: but all this did not destroy the reality
of his vision. He had seen a vision, he knew he had, and all the
persecution under heaven could not make it otherwise; and though
they should persecute him unto death, yet he knew and would know
unto his latest breath that he had both seen a light and heard a
voice speaking to him, and all the world could not make him think
or believe otherwise.
"So it was with me; I had actually seen a light, and in the midst
of that light I saw two personages, and they did in reality speak
unto me, or one of them did; and though I was hated and persecuted
for saying that I had seen a vision, yet it was true; and while
they were persecuting me, reviling me and speaking all manner of
evil against me, falsely, for so saying, I was led to say in my
heart, Why persecute for telling the truth? I have actually seen
a vision, and who am I that I can withstand God? Or why does the
world think to make me deny what I have actually seen? For I had
seen a vision. I knew it, and I knew that God knew it, and I could
not deny it, neither dare I do it; at least I knew that by so doing
I would offend God and come under condemnation.
"I had now got my mind satisfied so far as the sectarian world was
concerned, that it was not my duty to join with any of them, but
continue as I was until further directed; I had found the testimony
of James to be true, that a man who lacked wisdom might ask of
God, and obtain and not be upbraided. I continued to pursue my
common avocations in life until the twenty-first of September, one
thousand eight hundred and twenty-three, all the time suffering
severe persecution at the hands of all classes of men, both
religious and irreligious, because I continued to affirm that I had
seen a vision.
"During the space of time which intervened between the time I
had the vision, and the year eighteen hundred and twenty-three
(having been forbidden to join any of the religious sects of the
day, and being of very tender years, and persecuted by those who
ought to have been my friends, and to have treated me kindly,
and if they supposed me to be deluded to have endeavored, in a
proper and affectionate manner, to have reclaimed me), I was
left to all kinds of temptations, and mingling with all kinds of
society, I frequently fell into many foolish errors, and displayed
the weakness of youth, and the corruption of human nature,
which I am sorry to say led me into divers temptations, to the
gratification of many appetites offensive in the sight of God. In
consequence of these things I often felt condemned for my weakness
and imperfections; when on the evening of the above mentioned
twenty-first of September, after I had retired to my bed for the
night, I betook myself to prayer and supplication to Almighty
God, for forgiveness of all my sins and follies, and also for a
manifestation to me, that I might know of my state and standing
before him; for I had full confidence in obtaining a divine
manifestation, as I had previously had one.
"While I was thus in the act of calling upon God, I discovered a
light appearing in the room, which continued to increase until the
room was lighter than at noonday, when immediately a personage
appeared at my bedside, standing in the air, for his feet did
not touch the floor. He had on a loose robe of most exquisite
whiteness. It was a whiteness beyond anything earthly I had ever
seen; nor do I believe that any earthly thing could be made to
appear so exceedingly white and brilliant; his hands were naked,
and his arms also, a little above the wrist; so also were his feet
naked, as were his legs, a little above the ankles. His head and
neck were also bare. I could discover that he had no other clothing
on but this robe, as it was open, so that I could see into his
bosom.
"Not only was his robe exceedingly white, but his whole person
was glorious beyond description, and his countenance truly like
lightning. The room was exceedingly light, but not so very bright
as immediately around his person. When I first looked upon him I
was afraid, but the fear soon left me. He called me by name and
said unto me that he was a messenger sent from the presence of
God to me, and that his name was Moroni. That God had a work for
me to do, and that my name should be had for good and evil among
all nations, kindreds, and tongues; or that it should be both good
and evil spoken of among all people. He said there was a book
deposited, written upon gold plates, giving an account of the
former inhabitants of this continent, and the source from whence
they sprang. He also said that the fullness of the everlasting
Gospel was contained in it, as delivered by the Savior to the
ancient inhabitants. Also that there were two stones in silver bows
(and these stones, fastened to a breast plate, constituted what is
called the Urim and Thummim,) deposited with the plates, and the
possession and use of these stones was what constituted Seers in
ancient or former times, and that God had prepared them for the
purpose of translating the book.
"After telling me these things, he commenced quoting the prophecies
of the Old Testament. He first quoted part of the third chapter of
Malachi, and he quoted also the fourth or last chapter of the same
prophecy, though with a little variation from the way it reads in
our Bibles. Instead of quoting the first verse as it reads in our
books, he quoted it thus: 'For behold, the day cometh that shall
burn as an oven, and all the proud, yea, and all that do wickedly,
shall burn as stubble, for they that come shall burn them, saith
the Lord of Hosts, that it shall leave them neither root nor
branch.' And again, he quoted the fifth verse thus: 'Behold I will
reveal unto you the priesthood by the hand of Elijah the prophet,
before the coming of the great and dreadful day of the Lord.' He
also quoted the next verse differently: 'And he shall plant in the
hearts of the children, the promises made to the fathers, and the
of hearts the children shall turn to their fathers; if it were not
so, the whole earth would be utterly wasted at His coming.'
"In addition to these, he quoted the eleventh chapter of Isaiah,
saying that it was about to be fulfilled. He quoted also the third
chapter of Acts, twenty-second and twenty-third verses, precisely
as they stand in our New Testament. He said that prophet was
Christ, but the day had not yet come when they who would not hear
His voice should be cut off from among the people, but soon would
come.
"He also quoted the second chapter of Joel, from the twenty-eighth
to the last verse. He also said that this was not yet fulfilled,
but was soon to be. And he further stated, the fullness of the
Gentiles was soon to come in. He quoted many other passages of
scripture, and offered many explanations which cannot be mentioned
here. Again, he told me that when I got those plates of which he
had spoken (for the time that they should be obtained was not
yet fulfilled) I should not show them to any person, neither the
breastplate with the Urim and Thummim, only to those to whom I
should be commanded to show them; if I did I should be destroyed.
While he was conversing with me about the plates, the vision was
opened to my mind that I could see the place where the plates were
deposited, and that so clearly and distinctly, that I knew the
place again when I visited it.
"After this communication, I saw the light in the room begin to
gather immediately around the person of him who had been speaking
to me, and it continued to do so, until the room was again left
dark, except just around him, when instantly I saw, as it were,
a conduit open right up into heaven, and he ascended up till he
entirely disappeared, and the room was left as it had been before
this heavenly light had made its appearance.
"I lay musing on the singularity of the scene, and marveling
greatly at what had been told me by this extraordinary messenger,
when, in the midst of my meditation, I suddenly discovered that
my room was again beginning to get lighted, and in an instant, as
it were, the same heavenly messenger was again by my bedside. He
commenced, and again related the very same things which he had
done at his first visit, without the least variation, which having
done, he informed me of great judgments which were coming upon the
earth, with great desolations by famine, sword, and pestilence,
and that these grievous judgments would come on the earth in this
generation. Having related these things, he again ascended as he
had done before.
"By this time, so deep were the impressions made on my mind, that
sleep had fled from my eyes, and I lay overwhelmed in astonishment
at what I had both seen and heard; but what was my surprise when
again I beheld the same messenger at my bedside, and heard him
rehearse or repeat over again to me the same things as before, and
added a caution to me, telling me that Satan would try to tempt
me (in consequence of the indigent circumstances of my father's
family) to get the plates for the purpose of getting rich. This
he forbade me, saying that I must have no other object in view in
getting the plates but to glorify God, and must not be influenced
by any other motive but that of building his kingdom, otherwise
I could not get them. After this third visit, he again ascended
up into heaven as before, and I was again left to ponder on the
strangeness of what I had just experienced, when almost immediately
after the heavenly messenger had ascended from me the third time,
the cock crew, and I found that day was approaching, so that our
interviews must have occupied the whole of that night, I shortly
after arose from my bed, and, as usual, went to the necessary
labors of the day, but, in attempting to labor as at other times, I
found my strength so exhausted as rendered me entirely unable. My
father, who was laboring along with me, discovered something to be
wrong with me, and told me to go home. I started with the intention
of going to the house, but, in attempting to cross the fence out
of the field where we were, my strength entirely failed me, and I
fell helpless on the ground, and for a time was quite unconscious
of anything. The first thing that I can recollect, was a voice
speaking unto me, calling me by name; I looked up and beheld the
same messenger standing over my head, surrounded by light, as
before. He then again related unto me all that he had related to me
the previous night, and commanded me to go to my father, and tell
him of the vision and commandment which I had received.
"I obeyed, I returned back to my father in the field and rehearsed
the whole matter to him. He replied to me that it was of God, and
to go and do as commanded by the messenger. I left the field and
went to the place where the messenger had told me the plates were
deposited, and owing to the distinctness of the vision which I had
had concerning it, I knew the place the instant that I arrived
there. Convenient to the village of Manchester, Ontario County, New
York, stands a hill of considerable size, and the most elevated of
any in the neighborhood. On the west side of this hill, not far
from the top, under a stone of considerable size, lay the plates,
deposited in a stone box; this stone was thick and rounding in the
middle on the upper side, and thinner towards the edges, so that
the middle part of it was visible above the ground, but the edge
all round was covered with earth. Having removed the earth and
obtained a lever, which I got fixed under the edge of the stone,
and with a little exertion raised it up; I looked in, and there
indeed did I behold the plates, the Urim and Thummim, and the
breastplate as stated by the messenger. The box in which they lay
was formed by laying stones together in some kind of cement. In the
bottom of the box were laid two stones crossways of the box, and on
these stones lay the plates and the other things with them. I made
an attempt to take them out, but was forbidden by the messenger,
and was again informed that the time for bringing them forth had
not yet arrived, neither would arrive until four years from that
time; but he told me that I should come to that place precisely in
one year from that time, and that he would there meet with me, and
that I should continue to do so, until the time should come for
obtaining the plates.
"Accordingly as I had been commanded, I went at the end of each
year, and at each time I found the same messenger there, and
received instruction and intelligence from him at each of our
interviews, respecting what the Lord was going to do, and how and
in what manner his kingdom was to be conducted in the last days.
"As my father's worldly circumstances were very limited, we were
under the necessity of laboring with our hands, hiring by day's
work and otherwise as we could get opportunity; sometimes we were
at home and sometimes abroad, and by continued labor were enabled
to get a comfortable maintenance.
"In the year 1824, my father's family met with a great affliction,
by the death of my eldest brother, Alvin. In the month of October,
1825, I hired with an old gentleman, by the name of Josiah Stoal,
who lived in Chenango County, State of New York. He had heard
something of a silver mine having been opened by the Spaniards,
in Harmony, Susquehanna County, State of Pennsylvania, and had,
previous to my hiring with him, been digging, in order, if
possible, to discover the mine. After I went to live with him he
took me among the rest of his hands to dig for the silver mine, at
which I continued to work for nearly a month without success in
our undertaking, and finally I prevailed with the old gentleman to
cease digging after it. Hence arose the very prevalent story of my
having been a money digger.
"During the time that I was thus employed, I was put to board with
a Mr. Isaac Hale, of that place; it was there that I first saw my
wife (his daughter) Emma Hale. On the 18th of January, 1827, we
were married, while yet I was employed in the service of Mr. Stoal.
"Owing to my still continuing to assert that I had seen a vision,
persecution still followed me, and my wife's father's family were
very much opposed to our being married. I was therefore under the
necessity of taking her elsewhere, so we went and were married at
the house of Squire Tarbill, in South Bainbridge, Chenango County,
New York. Immediately after my marriage, I left Mr. Stoal's and
went to my father's and farmed with him that season.
"At length the time arrived for obtaining the plates, the Urim and
Thummim, and the Breastplate. On the 22nd day of September, 1827,
having gone, as usual, at the end of another year, to the place
where they were deposited, the same heavenly messenger delivered
them up to me with this charge, that I should be responsible for
them; that if I should let them go carelessly or through any
neglect of mine, I should be cut off; but that if I would use all
my endeavors to preserve them, until he, the messenger, should call
for them, they should be protected.
"I soon found out the reason why I had received such strict charges
to keep them safe, and why it was that the messenger had said,
that when I had done what was required at my hand, he would call
for them; for no sooner was it known that I had them, than the
most strenuous exertions were used to get them from me; every
stratagem that could be invented was resorted to for that purpose;
the persecution became more bitter and severe than before, and
multitudes were on the alert continually to get them from me if
possible; but, by the wisdom of God, they remained safe in my
hands, until I had accomplished by them what was required at my
hand; when according to arrangements, the messenger called for
them, I delivered them up to him, and he has them in his charge
until this day, being the 2nd of May, 1838.
"The excitement, however, still continued, and rumor, with her
thousand tongues, was all the time employed in circulating many
tales about my father's family and about myself. If I were to
relate a thousandth part of them, it would fill up volumes. The
persecution, however, became so intolerable that I was under
the necessity of leaving Manchester, and going with my wife to
Susquehanna County, in the State of Pennsylvania; while preparing
to start (being very poor, and the persecution so heavy upon us,
that there was no probability that we would ever be otherwise),
in the midst of our afflictions we found a friend in a gentleman
by the name of Martin Harris, who came to us and gave me fifty
dollars to assist us in our afflictions. Mr. Harris was a resident
of Palmyra Township, Wayne County, in the State of New York, and
a farmer of respectability. By this timely aid was I enabled to
reach the place of my destination in Pennsylvania, and immediately
after my arrival there I commenced copying the characters of the
plates. I copied a considerable number of them, and by means of the
Urim and Thummim I translated some of them, which I did between the
time I arrived at the house of my wife's father in the month of
December, and the February following.
"Some time in this month of February, the aforementioned Mr. Martin
Harris came to our place, got the characters which I had drawn off
the plates, and started with them to the city of New York. For what
took place relative to him and the characters, I refer to his own
account of the circumstances as he related them to me after his
return, which was as follows--
"'I went to the city of New York, and presented the characters
which had been translated, with the translation thereof, to
Professor Anthon, a gentleman celebrated for his literary
attainments. Professor Anthon stated that the translation was
correct, more so than any he had before seen translated from the
Egyptian. I then showed him those which were not yet translated,
and he said that they were Egyptian, Chaldaic, Assyric, and Arabic,
and he said that they were the true characters. He gave me a
certificate certifying to the people of Palmyra that they were true
characters, and that the translation of such of them as had been
translated was also correct. I took the certificate and put it into
my pocket, and was just leaving the house, when Mr. Anthon called
me back, and asked me how the young man found out that there were
gold plates in the place where he found them. I answered that an
angel of God had revealed it to him.
"'He then said unto me, 'Let me see that certificate.' I
accordingly took it out of my pocket and gave it to him, when he
took it and tore it to pieces, saying that there was no such thing
now as ministering of angels, and that if I would bring the plates
to him, he would translate them. I informed him that part of the
plates were sealed, and that I was forbidden to bring them; he
replied, 'I cannot read a sealed book.' I left him and went to Dr.
Mitchell, who sanctioned what Professor Anthon had said respecting
both the characters and the translation.'
"On the 15th day of April, 1829, Oliver Cowdery came to my house,
until when I had never seen him. He stated to me that having been
teaching school in the neighborhood where my father resided, and my
father being one of those who sent to the school, he went to board
for a season at his house, and while there, the family related to
him the circumstances of my having the plates, and accordingly he
had come to make inquiries of me.
"Two days after the arrival of Mr. Cowdery, (being the 17th of
April,) I commenced to translate the Book of Mormon, and he
commenced to write for me.
"We still continued the work of translation, when, in the ensuing
month, (May, 1829,) we on a certain day went into the woods to
pray and inquire of the Lord respecting baptism for the remission
of sins, as we found mentioned in the translation of the plates.
While we were thus employed, praying and calling upon the Lord, a
messenger from heaven descended in a cloud of light, and having
laid his hands upon us, he ordained us, saying unto us, '_Upon you,
my fellow-servants, in the name of Messiah, I confer the Priesthood
of Aaron, which holds the keys of the ministering of angels, and
of the gospel of repentance, and of baptism by immersion for the
remission of sins; and this shall never be taken again from the
earth, until the sons of Levi do offer again an offering unto the
Lord in righteousness_.' He said this Aaronic Priesthood had not
the power of laying on of hands for the gift of the Holy Ghost, but
that this should be conferred on us hereafter; and he commanded us
to go and be baptized, and gave us directions that I should baptize
Oliver Cowdery, and afterwards that he should baptize me.
"Accordingly we went and were baptized--I baptized him first, and
afterwards he baptized me--after which I laid my hands upon his
head and ordained him to the Aaronic Priesthood, and afterwards he
laid his hands on me and ordained me to the same Priesthood for so
we were commanded.
"The messenger who visited us on this occasion, and conferred this
Priesthood upon us, said his name was John, the same that is called
John the Baptist in the New Testament, and that he acted under
the direction of Peter, James, and John, who held the keys of the
Priesthood of Melchisedec, which Priesthood, he said, should in
due time be conferred on us, and that I should be called the first
elder and he the second. It was on the 15th day of May, 1829, that
we were baptized and ordained under the hand of the messenger.
"Immediately upon our coming up out of the water, after we had
been baptized, we experienced great and glorious blessings from
our Heavenly Father. No sooner had I baptized Oliver Cowdery than
the Holy Ghost fell upon him, and he stood up and prophesied many
things which would shortly come to pass. And again, so soon as I
had been baptized by him, I also had the spirit of prophecy, when,
standing up, I prophesied concerning the rise of the Church, and
many other things connected with the Church and this generation
of the children of men. We were filled with the Holy Ghost, and
rejoiced in the God of our salvation.
"Our minds being now enlightened, we began to have the scriptures
laid open to our understandings, and the true meaning of their
more mysterious passages revealed unto us in a manner which we
never could attain to previously, nor ever before had thought of.
In the meantime we were forced to keep secret the circumstances of
our having been baptized and having received the Priesthood, owing
to a spirit of persecution which had already manifested itself in
the neighborhood. We had been threatened with being mobbed, from
time to time, and this, too, by professors of religion. And their
intentions of mobbing us were only counteracted by the influence of
my wife's father's family (under Divine Providence,) who had become
very friendly to me, and who were opposed to mobs, and were willing
that I should be allowed to continue the work of translation
without interruption; and therefore offered and promised us
protection from all unlawful proceedings as far as in them lay."
"Have you any further proofs to offer respecting the divine
authenticity of this book you refer to?"
"Yes, we have evidence sufficient to establish its divinity beyond
doubt, before any impartial court on earth. I will read you from one
of our books the voluntary testimony of witnesses who have not; been
impeached, as follows:
THE TESTIMONY OF THREE WITNESSES.
"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 shewn
unto us by the power of God, and not of man. And we declare with
words of soberness, that an angel of God came down from heaven, and
he brought and 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 marvellous
in our eyes, nevertheless the voice of the Lord commanded us that
we should bear record of it; wherefore, to be obedient unto the
commandments of God, we bear testimony of these things. And we know
that if we are faithful in Christ, we shall rid our garments of the
blood of all men, and be found spotless before the judgment-seat
of Christ, and shall dwell with him eternally in the heavens. And
the honor be to the Father, and to the Son, and to the Holy Ghost,
which is one God. Amen.
OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS.
"Can you give us any other evidences respecting this record?"
"Yes, here is also the testimony of eight additional witnesses, who
declare they saw the plates."
AND ALSO THE TESTIMONY OP EIGHT WITNESSES.
"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; and we lie not, God bearing witness of it.
CHRISTIAN WHITMER, HIRAM PAGE, JACOB WHITMER, JOSEPH SMITH, SEN.,
PETER WHITMER, JUN., HYRUM SMITH, JOHN WHITMER, SAMUEL H. SMITH.
"There is one point," said Brown, "upon which I would like to hear
further: it is the restoration, before mentioned. If these things are
true, then the gospel was not upon the earth at the time of Joseph
Smith's birth, and, as you will admit, the Church was organized in the
days of Christ and left on the earth when He ascended on high: the
question then arises, how the Gospel was it taken from the earth?"
"Let me give you another quotation from the Bible on the subject," said
the Elder. "'From the days of John the Baptist until now the kingdom of
heaven suffereth violence; and the violent take it by force.' (Matthew
xi: 12.) By parity of reasoning where would our own government be
if subjected to similar treatment? Suppose, that instead of Christ
being crucified, it were the President, that the Cabinet instead of
the Apostles were murdered, the Congress and not the Seventies were
scattered to the four winds, and our citizens were subjected to the
fate of the Saints of old in being driven beneath the earth--what would
then remain of our nation? It exists now proudly and gloriously, and
has existed for more than a century, but such treatment would leave
it to future generations as only an incident in history that is, it
came, it nourished and it passed away, just as did the true religion
in the early days; and it might again, also like the true religion, be
restored, even as the Roman Empire rose, fell and rose again."
"I understand."
"If you have no objections, I would like to read to you the words of
a wise man on this subject, which will illustrate my meaning in a
much clearer way than it is possible for me to express it myself. The
quotation is not long and you will all especially my legal friend--see
the force of his argument. He uses these words:
"'Now, in order to come at this subject in plainness, let us examine
the constitution of earthly governments in regard to the authority
and laws of adoption. We will say, for instance, the President of the
United States writes a commission to A. B., duly authorizing him to
act in some office in the government, and daring his administration,
two gentlemen from Europe come to reside in this country, and being
strangers and foreigners wishing to become citizens, they go before
A. B., and he administers the oath of allegiance in due form, and
certifies the same, and this constitutes them legal citizens, entitled
to the privileges of those who are citizens or subjects by birth. After
these things A. B. is taken away by death, and C. D., in looking over
his papers happens to find the commission given to A. B., and applying
it to his own use, assumes the vacant office; meantime, two foreigners
arrive and apply for citizenship, and being informed by persons
ignorant of the affairs of government that C. D. could administer the
laws of adoption, they submit to be administered unto by C. D., without
once examining his authority; C. D. certifies of their citizenship,
and they suppose they have been legally adopted, the same as the
others, and are entitled to the privileges of citizenship. But, by and
by, their citizenship is called into question, and they produce the
certificates of C. D.; the President inquires, 'Who is C. D.? I never
gave him a commission to act in any office, I know him not and you are
strangers and foreigners to the commonwealth, until you go before the
legally appointed successor of A. B., or some other of like authority,
who has a commission from the President direct in his own name.' In the
meantime C. D. is taken and punished according to law, for practicing
imposition, and usurping authority which was never conferred upon him.
And so it is with the kingdom of God. The Lord authorized the Apostles
and others, by direct revelation, and by the spirit of prophecy, to
preach and baptize, and build up His church and kingdom; but after
awhile they died, and a long time passed away; men reading over their
commission, where it says to the eleven Apostles, 'Go ye into all the
world and preach the gospel to every creature,' etc., have had the
presumption to apply these sayings as their authority, and, without
any other commission, have gone forth professing to preach the gospel,
and baptize, and build up the church and kingdom of God; but those
whom they baptize never receive the same blessings and gifts which
characterized a Saint, or citizen of the kingdom, in the days of the
Apostles. Why? Because they are yet foreigners and strangers, for the
commission given to the Apostles never commissioned any other man to
act in their stead. This was a prerogative the Lord preserved unto
Himself. No man has a right to take this ministry upon himself, but he
that is called by revelation, and duly qualified to act in his calling
by the Holy Ghost."
"You give us abundance of authority, as well as your own testimony and
evidence," said the doctor. "You have developed a wide and profound
subject for our consideration, and for one I regret that we cannot at
once hear you out, that is, go to the end of the subject with you,
and know all that you are in possession of in regard to it. Right or
wrong, one thing is plainly manifest--that you convey a philosophy each
part of which is so reasonable, consistent and harmonious with every
other part, and with the ground-work itself, that he who doubts must
question himself as to why he doubts. And now, let me ask, will it not
be practicable for you to remain another day?"
"While it would give me, personally, the greatest pleasure to do so,
it must be remembered that I am not performing this work for my own
individual gratification. The field is a broad one, and just think how
small a portion of it I would be able to cover should I give way to my
present inclinations and remain unduly long in places where everything
is so pleasant as here. No, I must go, but hope to return to this
region again."
"Well, of course you understand your own affairs best, but you are
making such headway here that I hoped it might be desirable for you to
continue to the end."
"So it would but for the reasons stated. My train departs at 11 o'clock
tomorrow, and I must fill the appointments I have made."
CHAPTER IX.
THAT MORMON AGAIN.
Some months had passed away since the Elder took his departure from
Westminster, and during this time his name had been on everybody's
lips, both for good and evil. The principles advanced by him had taken
such root in the minds of many that it seemed impossible for them to
lay the doctrine aside. Among this class were the Marshalls, who, by
the way, had increased their family by the addition of a son-in-law,
their daughter Claire having, as was anticipated, changed her name from
Marshall to Sutherland.
Herbert Sutherland was a rising young man of Westminster, well and
favorably known to most of the people. He had for several years been
very much attached to Miss Marshall, and, as the love was mutual, of
course no one appeared surprised in the least when the wedding took
place. Joy, and promise of an unclouded life, seemed to be the portion
of the young couple.
Breakfast had been waiting for over an hour for Mr. Marshall, and
his good wife had become almost impatient when the gate opened and
he entered, saying to his wife, "You must overlook this delay, as I
have been detained at the station. While passing, I noticed a familiar
friend and could not resist the temptation of spending with him the
forty minutes given for transferring baggage, even when aware that the
detention kept you and the breakfast waiting."
"Well I declare," said Mrs. Marshall, "you must have met a very
esteemed friend indeed, to have remained so long at the expense of so
many."
"Who was it, papa?" remarked Claire; "it's no use asking us to guess,
for you know we are not Yankees enough for that."
"One would imagine you had been in the presence of a number of
friends," said Mr. Sutherland, "judging from the pleased expression on
your face."
"Well, why not tell us who it was?" said Mrs. Marshall.
"It was one whose visit with us was very short, but whose name has been
mentioned since scores of times," Mr. Marshall answered; "and now we
will go to the dining room, and, in the meantime, I will tell you what
my conversation was with Mr. Charles Durant, of Salt Lake City, our
Mormon friend.
"I had learned that he promised while here to visit you again,"
remarked Mr. Sutherland, "and is it possible, he has been so near and
yet failed to keep his promise? I did not think this of Mr. Durant,
for, while I have not had the pleasure of his acquaintance, I had
formed a very good opinion of him from remarks made by others, and was
in hopes of seeing him myself some day."
"And so you shall," answered Mr. Marshall, "I tell you he has not
forgotten. He is on his way home, it is true, but has taken a trip up
the country for a few days, and intends visiting us when he returns."
"That's better," said Sutherland; "I do not wish to miss what you
people claimed was a treat to you."
With this the family adjourned to the dining room, where Mr. Marshall
acquainted them with all the facts received from Mr. Durant. He had
performed his work to the entire satisfaction of the president of the
Southern States Mission, and had been given a leave of absence to
return home; but he had received word while _en route_ that some Elders
had been terribly beaten by a band of fanatics. He was instructed to
pay his fellow laborers a visit, and administer to their wants before
continuing his homeward journey. While he had in view a pleasant visit
with the Marshalls, he could not think of enjoying the same before
performing a duty to the brethren in distress. He would be with the
Marshalls in a day or two and would then remain some days in their
company.
"He has promised," said Mr. Marshall, "to answer all the questions we
have been accumulating for him, and will be pleased indeed to have as
many of our neighbors spend the evening with him as we are willing to
invite."
"Exactly what Herbert has been wishing for," exclaimed Claire, "knowing
so well that Mr. Durant and the Mormon gospel doctrines have made a
deep impression on us, he has been very anxious to converse with this
missionary."
"Yes," answered Sutherland, "if all I have heard from you is correct,
then I am surprised that this peculiar people are despised to such
an extent. The principles you have explained to me, as received from
him, are logical and good, and Mr. Brown tells me they have had such
an influence with him, that nothing short of a visit to Salt Lake City
will satisfy the longing he has to study the Mormon question as he
desires; and as for Claire, why she has gone over her Bible and marked
the passages quoted by the Elder, until the Sacred Book looks like a
Chinese record."
"And better than that," exclaimed his young wife, "I have committed
the most of them to memory, and should he desire an assistant, I
can surprise not only him but all of you with my knowledge of those
principles. I realize how much happiness God has given me in this
world, and how much I should endeavor to please Him, and have therefore
devoted more time to reading His word than ever before, and, strange
to say, I have found passages quoted by Mr. Durant whenever I have
read, and the verses marked in my Bible seem to lead to something else
that he has said. His testimony is so deeply rooted in my heart that I
almost believe his people will yet be my people, and his faith will be
my faith."
"Why, Claire," said her mother, "if you are not careful, you will be a
Mormon before you are aware."
"And should you become one," said her husband, "think of your many
friends, and the opinions they will have of you."
"Well, I haven't joined the Mormons yet," said Claire; "but if I do,
it will be because I believe them to be right; and if I have your good
will, Herbert, and that of papa and mamma, what care I for the opinions
of others?"
"Well said," answered Herbert, with a smile; "but we will see if we
cannot 'corner' your missionary, get him into an argumentative jail, if
you please, from which it will be difficult or impossible for him to
escape. Should he be able to make the gospel he teaches as plain and as
reasonable as the doctrines that are set forth in the tracts which he
left here, I can see no reason why any earnest, sincere searcher after
knowledge cannot adopt that gospel as a living truth."
It was agreed, thereupon, that when the promised telegram from Durant
should be received, giving the date of his arrival, the neighbors
were to be invited, and the large dining room would be turned into an
informal meeting place where the principles of the gospel, as believed
in by the Mormons, could be further explained. This was accordingly
done.
CHAPTER X.
THE MISSIONARY'S RETURN.
Elder Charles Durant returned to Westminster just ten days after the
time of his meeting with Mr. Marshall, at the station. He was heartily
welcomed by the family, and being comfortably seated at the dinner
table, the conversation naturally drifted to a detailed account of
his experience since his first visit. His labors had been divided
somewhat in two or three different states. He had met with many kinds
of people, and with a variety of treatments, since leaving the home of
the Marshalls; he made many friends as well as a few enemies, but had
endeavored to perform his work in a way to meet the approbation of that
Being who had commissioned him to spread His word among the children
of men. Having performed his work to the satisfaction of those under
whom he labored, he was, as previously stated, released therefrom, for
a time at least, and had commenced his journey towards the land of his
birth, where dwelt his loved ones, when the telegram reached him from
the president of the Mission to the effect that several Elders had been
mobbed in a neighboring county, and asking that he visit his brethren
on his way home, as stated before.
After the meal, the family adjourned to the sitting room when the
missionary was requested to give an account of the mobbing of the
Elders whom he had just visited.
He said that they had been laboring for several months holding meetings
wherever they could get an opportunity, and had succeeded in obtaining
the permission of the trustees to hold their meetings in a schoolhouse
they being solicited to hold religious services by the people, and
explain the gospel to them.
A family named Brooks expressed a desire to be baptized, and the Elders
had consented to perform the ordinance on a fixed day, according to
their custom, and in conformity with the plan of salvation as pointed
out by Christ, the early Apostles, and by John the Baptist who baptized
openly in the river Jordan, and near "Aenon near to Salim because there
was much water there."
At the appointed time the ordinance was performed, a number of persons
being present who came for the purpose of sneering at the rite, and
making sport of its sacredness, which they did, but which the Elders
paid only little attention to, being accustomed to the jeers of the
wicked. On the same evening there was a pleasant association at the
residence of the newly-baptized family, the time being spent in singing
sacred songs, and in conversation. Retiring at 9 o'clock, leaving their
bedroom door open owing to the heat, they were at 11 o'clock rudely
awakened, ordered to get up, to accompany a mob of about fifteen men to
the woods.
"You are a pretty-looking lot of fellows," said one of the Elders as he
counted them, and glanced at their masked faces.
"What do you consider the Savior would think of your mission, if He
were here? Why do you disturb the slumbers of the peaceful citizens at
night, thus hideously masked? If we have transgressed any law, we are
amenable; take us before your magistrates, and we will answer to any
charge you may prefer."
"We don't want you to preach any more in this locality," said one of
the masked men.
"Then the best way to stop us is to induce the people to cease
attending our meetings."
At this juncture the inmates of the house were alarmed, and Mr. B. came
in, taking a glance at each of the disturbers.
A voice on the outside was heard to cry: "Captain! captain! enough
said, enough said."
The mob then withdrew, and the Elders retired again, still leaving the
door unlocked. They remained there the following day, but subsequently
spent some time visiting friends in other districts. In the course
of two weeks they returned to the same place. On their way thither,
there were a few who hurled insults at them, but to this they paid
no attention. They arrived at Mr. Brooks' house at 5 o'clock in the
evening where they met companions, and where the time was spent in
speaking of the gospel, singing hymns, and in conversing upon a variety
of subjects concerning Utah and her people. No signs of disturbance
appeared, save an occasional ominous bark of the house dog.
The Elders retired with sweet recollections of home, to be roughly
awakened at 2 o'clock at night, by the harsh cry of "Surrender." They
were surrounded by a horde of ruffians, armed with guns, pistols and
clubs; and in the most blasphemous language, were ordered to get up,
the mobbers in the meantime brandishing their weapons in the faces
of the Elders. Not obeying orders as rapidly as the mob wished them
to, they were each (there being four of them), seized by two of the
cowards, one on either side, dragged from their beds in an inhuman
manner, and marched along the road, an eighth of a mile, dressed only
in their thin summer night-clothing. Resistance was impossible, and
the attempt of the proprietor of the house to assist them was met with
curses, a blow across the forehead, with the exclamation: "If you show
your head out of this house before 6 o'clock tomorrow morning, we will
kill you."
The train marched on, the vilest curses and the blackest oaths being
uttered against them that mortals can express. There was no charge
preferred against them, and they said: "If we have broken any law, take
us before the courts," but the only reply was:
"We are law enough for you."
What was to be their fate, they knew not, until the mob began cutting
and trimming limbs of trees from four to six feet long, having ugly
knots. Soon the Elders were ordered to bend over a fallen log about
two feet through, when their doom was made plain to them. They were
terribly whipped, receiving lash after lash upon their backs without
a question being asked, or an opportunity being afforded to appeal
from this inhuman treatment. Occasionally they raise to say a word,
but are immediately thrust down again by some of the mob using pistols
or clubs. In this way three received severe scalp wounds. The woods
resound with the lashes and the groans of the tortured; thirty-five
stripes have been laid upon them, when they are requested to leave
the country. Too faint to comply, their hesitancy is construed as a
refusal, and they are once more belabored with redoubled fury, causing
them to cringe beneath the cruel beech-limbs wielded by a sturdy fiend
weighing over two-hundred pounds. Fifty stripes each, they received,
and yet they had injured no man! How terrible! but it was all for the
sake of the gospel. Finally after such torture, they were released,
upon promising to leave the country the next day.
They returned to their friend and brother! but in what a lacerated
condition. They found him sitting in the door bleeding from his wounds.
They dressed each other's wounds as best they could, then lay down in
troubled rest till morning, when they departed to the place where Elder
Durant met them, perhaps never to return.
While rehearsing not only his own experience but that of his wounded
brothers, no one listened with more marked attention than Claire's
husband. From the moment he was introduced to Durant, at the depot,
they became very much attached to each other, and, as expressed by Mr.
Sutherland, it seemed as if they had always been acquainted.
Later, while these two were conversing upon the veranda, Mr. Sutherland
interrupted the Elder by asking: "How do you account for the peculiar
feelings attending the formation of new friendship, Mr. Durant? Have
you not noticed that upon many occasions when introduced to a person,
you feel as well acquainted as if you had known him for years?"
"Yes," replied Elder Durant, "I have noticed it often, and have
frequently wondered if occasions where such feelings are manifested
were really the beginning of acquaintance."
"I have certainly been very much impressed with this sensation at times
when I have been absolutely certain of its being the first meeting,"
replied Sutherland; "for instance, to be frank, it is the case with
you. I am certain beyond question that you and I have never met
previous to this day, and yet I followed you while giving the account
of your labors and the troubles of your brethren, with as much interest
as if you were my own brother; and I have felt all day long that we
have always been acquainted."
"Mr. Sutherland," said the Elder, "who knows but before now we have
been better acquainted than you are with any gentleman in your village,
and that we have merely forgotten our former associations together?"
"I do not understand your meaning," said Sutherland, "I am certain we
have never seen each other before, and consequently I cannot comprehend
your idea when you intimate that perhaps we have been well acquainted.
You came from the West, while I have always lived here, where you have
never dwelt except during your former visit to Mr. Marshall's home, and
how, therefore, can it be possible for us ever to have met before?
"I do not claim for an instant that such is the case, Mr. Sutherland,
but the idea afforded me such a splendid chance to open a conversation
upon a principle believed in by my people, that I could not resist the
opportunity of saying what I did, and, as you say you are desirous of
learning all you can about our views upon religious principles, you,
yourself, gave me a thought, serving as a text, for dwelling upon one
of the most important of these."
"If that is the case, I am very glad. What is the principle?"
"You know that all Christians believe that after death there is life?"
"Of course, or why should they take the pains to prepare for death? But
what has that to do with having met you before?"
"Neither that nor what I am going to say has anything whatever to do
with it, but, Mr. Sutherland, if it is reasonable for you and me to
believe we shall live after death, why should it be unreasonable for
us also to believe that our spirits existed before the birth of our
earthly tabernacles? There is certainly something connected with the
intelligence of man that should appeal to us as if to say that the
spirit is older than the body, and emanated from a more exalted place
than this earth of ours."
"Why, Mr. Durant," exclaimed Sutherland in astonishment, "I never heard
such a doctrine as that."
"Let me ask, have you ever read the Bible to any great extent?"
"Yes, I have always been a lover of the Divine Record, and have spent
many hours in its perusal."
"I am glad to hear this, and I think, as we proceed, you may
change your mind regarding never having heard such a doctrine as
pre-existence. You will perhaps admit that while reading, you failed
to understand fully what you read. As an introduction to this grand
and glorious principle, let me read a beautiful poem I have here from
the pen of one of the gifted women of Utah; she is dead now, and the
intelligent spirit, sent from God to dwell in her earthly tabernacle,
has been recalled by the Being who sent it, or, as the Bible declares,
'has returned to God who gave it.' Her name was Eliza B. Snow Smith,
and that name, as well as this poem, will live while time endures:"
"O my Father, thou that dwellest
In the high and glorious place!
When shall I regain thy presence,
And again behold thy face?
In thy holy habitation,
Did my spirit once reside?
In my first, primeval childhood,
Was I nurtured near thy side?
"For a wise and glorious purpose
Thou hast placed me here on earth,
And withheld the recollection
Of my former friends and birth;
Yet oft-times a secret something
Whispered, You're a stranger here;
And I felt that I had wandered
From a more exalted sphere.
"I had learned to call thee Father,
Through thy Spirit from on high;
But, until the Key of Knowledge
Was restored, I knew not why.
In the heavens are parents single?
No; the thought makes reason stare!
Truth is reason; truth eternal
Tells me, I've a mother there.
"When I leave this frail existence,
When I lay this mortal by,
Father, mother, may I meet you
In your royal court on high?
Then, at length, when I've completed
All you sent me forth to do,
With your mutual approbation
Let me come and dwell with you."
"That is one of the most beautiful compositions I have ever listened
to, Mr. Durant. The words appear to carry a strange conviction with
them. Can it be true? and if so, are we here as school children, sent
by exalted parents, to become acquainted with sorrow in order to
understand happiness?"
"Either this is the case, or else our faith in a hereafter is a
myth. You prove to me that our birth is the commencement of the
intelligence of man, and you also convince me that death is its end.
But we have enough given in the scriptures to convince us that birth
is not the beginning, and likewise that death is not the end. Christ
said He came forth from the Father (John xvi: 28), and it was His
prayer that the glory which He had before coming would be His when He
returned. (John xvii: 5.) In His teachings to His Apostles He must
have familiarized them with this exalted principle of pre-existence,
for upon one occasion they came to Him with a question, concerning a
blind man: 'Who did sin, this man or his parents, that he was born
blind?' (John ix: 2.) Surely had this been a foolish question, Christ
would have corrected them, but He answered them in a manner leading
us to understand that it was a principle firmly believed in by them
all; and comprehending this, as certainly they did, they, more than
our generation, could intelligently lisp the prayer taught them by the
Master: 'Our Father who art in heaven.' Our Divine Record says that
God is the Father of the spirits of all flesh (Num. xvi: 22), in whose
hand is the soul of every living thing (Job xii: 10); and we find in it
that when death comes, the spirit of man will return to God who gave
it. (Eccl. xii: 7.) Job was asked by the Lord where he was when the
foundation of the earth was laid (Job. xxxviii: 3-7), and the Almighty
declared He not only knew but ordained Jeremiah to be a prophet
before his earthly birth. (Jer. i: 5.) From these passages, and many
others that might be cited, it should be very easy for Christians to
understand that there is a natural and a spiritual body." (I. Cor. xv:
44.)
"Mr. Durant," said Sutherland, "whether this principle is true or
otherwise, it cannot be gainsaid that you have scripture to support it."
"Why should we not have, Mr. Sutherland? It is truth, and it is only
natural that the truth should appear reasonable. As quoted, God asks
Job: 'Who laid the corner stones of this earth, when the morning stars
sang together and all the sons of God shouted for joy?' (Job xxxviii:
7.) Now I sincerely believe that we were there, that we helped to
compose that large congregation of sons of God, and that we _did_
shout for joy at beholding the time approaching when we also would
have the privilege of visiting an earth where our Father would give us
an opportunity to become possessed of bodies which should eventually
be eternal abiding places for our spirits; that when we came to this
school we should have our judgments taken away, or, in other words,
that all recollection of our former existence should be withdrawn, in
order that we might be able to use the greatest gift of all, which is
'free agency,' to do good or evil and become to a certain extent Gods
in embryo, and then when we returned home from this school our Father
could reward us, his children, according to our works."
"Your explanation carries with it conviction. I have been very much
interested and desire to talk further with you on this subject, but
fear I am doing you an injustice by requiring you to speak so much. I
must not forget that the neighbors are coming in tonight, and I should
therefore not weary you."
"You need not fear, I assure you: I have been talking now upon these
principles for two years; it is my mission, and I am well pleased to
find people who are willing to hear."
"I am very anxious to listen, I can assure you," replied Mr.
Sutherland. "Let us walk through the village, you can view our
improvements, and perhaps shake hands with many whom you met when here
before; we might then return in time for supper, and rest awhile before
our evening chat."
This proposition was agreed to, and taking their hats, the two men went
out. The first person met on the ramble was our medical friend, who,
learning of Mr. Durant's intended return, was hastening to the Marshall
residence to welcome him. The greeting which the young missionary
received from his true and lasting friend was unaffected and sincere,
meaning more than language can express. Questions and answers regarding
the missionary's trip, and matters, which to the general reader would
amount to mere commonplace, were exchanged by the conversation, and
must have been interesting to them, for it was continued during the
whole of what proved a very long walk.
"I begin to feel quite like a resident here," said the Elder, "though,
perhaps, I ought to say that my acquaintance is not the only cause for
that feeling, for I try to be at ease wherever I go."
"And succeed I should say. If your experience elsewhere has been
anything like that at Westminster."
"Yes, indeed, and in so doing I find no little comfort in the words of
an eminent man who is classed as a 'pagan,' an agnostic, and so on,
but who, I verily believe, was as much a Christian at heart as most of
us certainly much more so than many who engage in the promulgation of
Christianity as a profession: 'The world is my home, and humanity my
kindred.'"
By this time they had reached the home of Mr. Marshall, and after
supper, preparations were made for the evening gathering.
CHAPTER XI.
A PLEASANT INTERVIEW.
In the evening Elder Durant not only had the pleasure of meeting
all his old friends of the previous visit, but was honored with the
presence of a large number of persons whom he had not seen before. Some
of them had attended the meeting he held in the Town Hall on his first
visit, while others had only heard of him through the Marshalls.
When all were comfortably seated in the large dining room, Mr.
Sutherland by way of introducing the missionary to his new friends,
said:
"My friends and neighbors, we have assembled here this evening for the
purpose of listening to Mr. Durant on the religious faith of a people
who claim to have the keys of a new dispensation committed to them.
If their claim is correct, then it is of the utmost importance to the
whole human race. If God has indeed spoken from the heavens, it is
the duty of His children to listen; on the other hand, if this claim
of the Mormons be founded on a myth, then it is our duty to do all in
our power to disprove their declarations, and deny that they have any
divine commission whatever to proclaim the principles of salvation.
You who have the privilege of listening to him will know whether his
arguments are sound and scriptural, or otherwise; and can therefore
exercise the right, which you all have, of judging for yourselves. We
will, therefore, ask our friend from the valleys of the West to give
us, in as few words as possible, an outline of what Mormonism teaches,
after which all may act with the utmost freedom in asking questions
upon anything the gentleman may say, or upon any principle believed in
by his people. Now, Mr. Durant, we are anxious to hear you, and you
will find us attentive listeners."
The Elder arose and in a few well-chosen words expressed his thanks to
the Marshalls for their kindness, as well as to Mr. Sutherland, and
all his friends who had taken an interest in him. He was pleased to
answer questions pertaining to his faith, and with all sincerity bore
testimony that the Mormons were less understood by the people of this
and other nations than any other sect in Christendom. Their mission is
one of "peace on earth and good will to man," not withstanding they had
been represented as having objects quite the reverse.
Their faith teaches the reason why man is here in this probation;
whence man came, and whither he goes, after his departure by death. It
teaches that the destiny of man is mighty, that his exaltation is to be
great; that what man is, God once was; that what God is, man can be.
"Mormonism teaches men to believe in God, the Eternal Father, and in
His Son Jesus Christ, and in the Holy Ghost, who bears record of them
forever.
"As a people, we believe that all mankind, through the transgression
of our first parents, were brought under the curse and penalty for
transgression; but that through the atoning sacrifice, sufferings,
and death of Jesus Christ, all are to be redeemed from any effects of
original transgression; that 'as by the offense of one, judgment came
upon all men unto condemnation; even so, by the righteousness of one,
the free gift came upon all men unto the justification of life.' (Rom.
v: 18.)
"We believe that little children are innocent, and not under
transgression; that they are incapable of obeying any law, not
understanding good or evil; and Jesus says, 'Of such are the kingdom of
heaven;' but then, when they arrive at the years of maturity, and know
good from evil, and are capable of obeying or disobeying law; if they
then transgress, they will be condemned for breaking a known law.
"We believe that no man will be condemned for not obeying a law that
he does not know; and that consequently millions of the human family
who have never heard the gospel, are more blessed than those who have
had that privilege, and have refused to accept it; that mankind will be
judged according to the deeds done in the body.
"We believe in the sufferings, death and atoning sacrifice of our Lord
and Savior Jesus Christ, and in His resurrection and ascension on high,
and in the Holy Ghost, which is given to all who obey the gospel.
"We believe, first, it is necessary to have faith in God, and that,
next, it is necessary to repent of our sins to confess and to turn away
from them, and make restitution to all whom we have injured, as far as
it is in our power.
"We believe that the third necessity is to be baptized by immersion in
water, in the name of the Father, Son, and Holy Ghost, 'for remission
of sins,' and that this ordinance must be performed by one having
authority, or otherwise it is of no avail.
"The fourth is, to receive the laying on of hands, in the name of Jesus
Christ, for the gift of the Holy Ghost; and this ordinance must also
be administered by the Apostles or the Elders, whom the Lord Jesus has
called to lay on hands, nor then is it of any advantage except to those
persons who have complied with the before-named three conditions.
"We believe that the Holy Ghost is the same now, as it was in the
apostolic days, and that when a church is organized, it is its
privilege to have all the gifts, powers and blessings which flow from
the Holy Spirit:
"'Such, for instance, as the gifts of revelation, prophecy, visions,
the ministry of angels, healing the sick by the laying on of hands in
the name of Jesus, the working of miracles, and, in short, all the
gifts mentioned in the scriptures, or enjoyed by the ancient Saints.'
We believe that inspired apostles and prophets, together with all the
officers as mentioned in the New Testament, are necessary in the Church
in these days.
"We believe that there has been a general and awful apostasy from the
religion of the New Testament, so that all the known world have been
left for centuries without the church of Christ among them; without a
priesthood authorized of God to administer ordinances; that every one
of the churches has perverted the gospel, some in one way and some in
another. For instance, almost every church has ignored the doctrine of
'immersion for the remission of sins.' Those few who have practiced
it have abolished the ordinance of the 'laying on of hands' upon
baptized believers for the gifts of the Holy Ghost. Again the few who
have practiced the last ordinance have perverted the first, or have
denied the ancient gifts, powers and blessings which flow from the
Holy Spirit, or have said to the inspired apostles and prophets, we
have no need of you in the body. Those few, again, who have believed
in, and contended for, the miraculous gifts and powers of the Holy
Spirit, have perverted the ordinances. Thus all the churches preach
false doctrines and distort the gospel, and instead of having authority
from God to administer its ordinances, they are under the curse of
God for corrupting it. Paul says (Gal. i: 8), 'Though we or an angel
from heaven preach any other gospel unto you than that which we have
preached unto you, let him be accursed.'
"We believe that there are a few sincere, honest and humble persons who
are striving to do according to the best of their understanding, but,
in many respects, they err in doctrine because of false teachers and
the precepts of men, and that they will receive the fullness of the
gospel with gladness as soon as they hear it."
"We believe in the Bible, Book of Mormon, and in living and continued
revelation; but we also believe that no new revelation will contradict
the old.
"The gospel in the Book of Mormon is the same as that in the New
Testament, so that no one who reads it can misunderstand its
principles. It has been revealed by the angel to be preached as a
witness to all nations, first to the Gentiles and then to the Jews,
then cometh the downfall of Babylon. Thus fulfilling the vision of
John, which he beheld on the Isle of Patmos, (Rev. xiv: 6, 7, 8), 'And
I saw another angel fly in the midst of heaven, having the everlasting
gospel to preach unto them that dwell upon the earth, and to every
nation, and kindred, and tongue, and people, saying with a loud voice,
fear God and give glory to Him, for the hour of His judgment is come;
and worship Him that made the heaven and earth, and the sea and the
fountains of water.' And there followed another angel saying, 'Babylon
is fallen, is fallen, that great city, because she made all nations
drink of the wine of the wrath of her fornications.'
"Many revelations and prophecies have been given to this Church since
its rise, which have been printed and sent forth to the world. These
also contain the gospel in great plainness, and instructions of
infinite importance to the Saints. They also unfold the great events
that await this generation, the terrible judgments to be poured forth
upon the wicked, and the blessings and glories to be given to the
righteous. We believe God will continue to give revelations by visions,
by the ministry of angels, and by the inspiration of the Holy Ghost,
until the Saints are guided into all truth.
"We believe that wherever the people enjoy the religion of the New
Testament, there they enjoy visions, revelations, the ministry of
angels, etc. And that wherever these blessings cease to be enjoyed,
there they also cease to enjoy the religion of the New Testament.
"We believe that God has established His church in order to prepare
a people for His second coming in the clouds of heaven, in power and
great glory; and that then the Saints that are asleep in their graves
will be raised and reign with Him on earth a thousand years.
"We believe that great judgments await the earth on account of the
wickedness of its inhabitants, and that when the gospel shall have been
sufficiently proclaimed, if they reject it they will be destroyed;
that plagues, pestilence and famine will be multiplied upon them; that
thrones will be cast down, empires overthrown, and nations destroyed;
that when the Spirit of God ceases to restrain the people, the world
will be full of blood, carnage and desolation; that peace will be taken
from the earth and from among all people, religious and irreligious. It
shall be as with the people, so with the priest, etc.
"We believe that the Lord will gather His people from among all nations
unto a land of peace, and give them pastors after His own heart, who
shall feed them with knowledge and understanding, and they shall be the
only people upon the earth that shall not be at war with one another.
"We believe that the Ten Tribes of Israel, with the dispersed of
Judah, shall soon be restored to their own lands, according to the
covenants which God made with their ancient fathers, and that when this
great work of restitution shall take place, the power of God shall be
made manifest in signs, and wonders, and mighty deeds, far exceeding
anything that took place in the exodus from Egypt. Jerusalem will be
rebuilt, together with the glorious temple, and the Lord shall visit
His Saints in Zion. In that day the name of the Lord shall become great
unto the ends of the earth, and all nations shall serve and obey Him,
for the wicked shall have perished out of the earth.
"We believe in all principles of truth that have been revealed; in all
that are now being revealed, and are prepared to receive all that God
will reveal.
"We believe that the gospel, now being preached by the Latter-day
Saints, is to call the honest in heart out of Babylon, that they
partake not of her sins nor receive of her plagues.
"We believe in morality, chastity, purity, virtue and honesty, and wish
to promote the happiness of our fellow-men."
The Elder's words were listened to with marked attention. He expressed
a willingness to answer questions, and a desire to have as many asked,
concerning the religious principles believed in by his people, as the
listeners were pleased to propound.
"Mr. Durant," said Sutherland, when the former was seated, "I have not
only listened to all you have said with the greatest interest, but have
taken pleasure in reading the tracts left while on your former visit,
and whether your faith is correct or otherwise, it will be a difficult
task to disprove any of your arguments by the Sacred Record. I wish to
ask you a few questions regarding some of the principles you have not
touched upon, and which I understand to be a part of your faith. I am
informed that you believe in a literal resurrection of the body? Is
this correct?"
"Certainly," answered the Elder promptly. "How could we lay any claim
whatever to a Christian belief in the resurrection unless we believed
in a literal resurrection?"
"Well you certainly would not be compelled to believe in a literal
resurrection in order to lay claim to having a Christian belief in that
principle, for all Christians are surely not believers in it."
"All true Christians must follow Christ's teachings regarding this
principle as well as all others, or else how can they be considered
true Christians? Christ is the resurrection and the life. (John xi:
25.) He was also the first fruits of the resurrection. (Acts xxvi:
23.) He, therefore, is our great pattern. We know He was put to death
(Matt. xxvii: 50); that His body was laid in the tomb (Matt. xxvii:
60); that when His friends visited that tomb the body was gone; that
an angel declared that the body had been resurrected (Matt. xxviii:
6); that He appeared to His apostles with the body which had been
crucified, even bearing the prints of the cruel nails in His hands, and
the marks of the spear in His side, and to satisfy Thomas, He asked to
be handled that no mistake might be made regarding its being a literal
resurrection of the same body He had before the crucifixion (John xx:
27, 28). This was the resurrection of our Master, and inasmuch as He
has commanded us to follow Him, why should ours not be the same?"
"But you will admit that if Christianity is true and Christ is really
the Savior, that there is a great difference between His resurrection
and that of those who have died since. His body had only just been
interred; there had not been sufficient time for it to decay in the
grave, and He was God Himself, while the bodies of others decay, and
are scattered, in some cases at least, to the four winds," answered
Brown.
"How about the statement regarding the resurrection of others, who,
the scriptures declare, came forth from their graves at the time of
Christ's resurrection? (Matt. xxvii: 52.) They certainly must have
slumbered for a long time."
"I cannot understand," said Brown "how it could be possible for a
literal resurrection of the body to occur after decay had taken place,
and the body had returned as dust to the earth."
"Mr. Brown," the Elder said, "you will candidly admit that there are
many things now accepted as truths which at one time seemed to you
incomprehensible?"
"No doubt, I do," answered Brown.
"Yes, you do, most decidedly: For instance, when you first learned of
the wonders of the telephone, you could scarcely credit them; when you
were informed that you could converse with a friend who stood miles
away, you not only doubted, but perhaps disbelieved, yet you doubt no
longer, for your eyes have seen, and your ears have heard. Is not this
true?"
"It is; what the eye has seen or the ear has heard, one must certainly
believe. But is not that a vastly different proposition?"
"Not at all; you are only less familiar with the methods or principles
upon which the resurrection depends, that is all. When we have more of
the intelligence of heaven, and can understand more regarding the great
principle by which the resurrection is brought about, it will appear
simple enough. God permits a ray of intelligence to come from heaven;
it reaches the mind of man, it gives us knowledge of the telegraph,
by which our messages flash from nation to nation in the twinkling of
an eye, and opens to our understanding many other wonders of modern
science. We may not understand fully how it is done, but we know it is
accomplished, and we therefore believe what we once disbelieved.
"Another ray reaches us, and we have an understanding of the telephone,
the phonograph, the electric cars; and through the effects of these
discoveries, we open our eyes in wonderment! Yet these flashes of
intelligence are nothing compared with the mighty fire of wisdom in the
heavens from whence these originate. They may be new to us, but are
thoroughly understood by Him who sent them. They are all gifts from the
Father of our spirits, and only small gifts at that, compared with what
He has in store for us."
"How can you imagine for an instant," exclaimed Mr. Sutherland, "that
it can be possible for all the particles of our bodies to be gathered
together again after they have been scattered?"
"I do not, and cannot pretend to, answer this question. It will require
more intelligence than I have, to answer it. But this I firmly believe;
that no particle, that is, none of the component parts, of my body
will ever go to make up the body of anything else, except perhaps for
a time, and that it matters not whether my body be burned or permitted
to decay and return to mother earth, every particle will be collected
and brought together again, at the time of the resurrection which will
be literal in every sense of the word. Let me relate a little anecdote
which illustrates my position.
"A person had received, as a birthday gift, a beautiful silver cup from
a friend. This cup was prized very much, not only on account of its
beauty, but because of the love the receiver had for the giver. In a
short time the one making this present was called away, the cold hand
of death was laid upon him.
"Then the cup increased a hundred fold in value to the owner, and
nothing could influence him to part from it. Years afterward, the
owner of the present carried it to the place where he was employed,
for the purpose of exhibiting it to a fellow workman. During the day,
in passing the shelf where it rested while he was engaged in moving
some valuable goods, he carelessly knocked the cup from the shelf,
and it fell into a vessel of fluid. Thinking at the moment that the
vessel contained nothing but water, the owner waited until his arms
were released from the valuable load they contained, before seeking
to remove the cup from the place into which it had fallen. When he
returned, he found, to his sorrow, that his cup had disappeared. Upon
investigation, imagine his sorrow, when he discovered that the vessel
contained nitric acid instead of water, and that the cup had been
eaten up by the fluid. He thought of how he had valued that keepsake,
how much he revered the memory of the giver, and how foolish he was
to bring the prize from his home that morning. At this moment, his
employer happened along, and noticing his grief enquired for the cause.
After listening to the poor man's story, and learning that the cup was
made in a neighboring town, he rather startled the sorrowing man with
this remark: 'Don't feel bad, my man, I promise, you shall again have
your cup.'
"The workingman, thinking his words meant that he should receive the
amount of its real value, or another cup, explained that it was not its
cost, neither would another cup fill its place. It was the loss of this
particular article, which came from the hands of a friend who had since
died, that caused him grief.
"'Never mind, I say, whether you believe my words or not, I promise,
and will make good that promise, that you shall again have your cup,
and it shall be made of the same identical silver, having the same
form, and being composed of nothing but the same metal. I don't mean
the same kind, but the very same silver you dropped into that fluid.'
"And with this he took a few hand fulls of common salt, flung them into
the liquid, and there formed in the solution a white solid; this he
removed, dried and heated in a crucible, and the result was a lump of
silver of the highest lustre.
"'Now, you see,' said the kind-hearted man, 'how easy it is to restore
when you understand the method by which it is done. All the silver
composing that cup of yours is now in my hands. How easy it is for me
to have it remoulded in the same moulds! and who will say you have not
the same cup resurrected from the grave?'
"Can you not understand," said Durant, "that this laborer was in
the same condition as the poor mortals who are in painful ignorance
of the way and means by which the resurrection will take place? And
yet how simple when once understood. The cup had been buried in that
world of liquid, it had dissolved and had been scattered throughout
the world in which it was buried, and to a person unacquainted with
the laws governing such things, was lost forever. If man, who is as
a babe compared with God in intelligence, could resurrect a cup from
that little world, do you not think it possible for God, who is the
fountain-head of intelligence and power, to restore your body after it
has been scattered through out this little world of ours? And as the
restoring of that cup appeared very simple to that laboring man, so I
believe the resurrection of the body will appear very simple to us when
we are on the other side, and fully understand the laws, methods and
powers which govern the restoration."
At this moment a Mr. Williams, who had been a very attentive listener
during the entire evening, arose and said: "Mr. Durant, to all
appearances you have proved every argument made with some quotation
from the Bible; your mode of reasoning appears very logical, but I have
here a passage which seems to conflict with the argument that baptism
is positively essential to salvation."
"If so," answered the Elder, "I will be pleased to listen. Really, if
you have found an argument, from the sayings of Christ or His apostles,
which promises salvation without baptism, you have certainly made a
great discovery."
"Well, I think the discovery has been made," answered Williams, "and
it seems strange that a gentleman who has made the Bible as much of a
study as you have, has never been able to comprehend it."
"Thanks, but now for the argument; do not build your hopes too high,
perhaps you misunderstand your own reading of the Sacred Record."
"Well, that remains to be seen. You have disclaimed all belief in
death-bed repentance bringing salvation, and you are, as well, a
disbeliever in salvation without baptism. Now to the law and the
testimony once more. Examine the account of the crucifixion, as
recorded in Luke 23rd chapter, beginning with the 39th verse. Christ
upon that occasion had a male factor on either side of Him; one railed
on Him saying, 'If though be Christ, save thyself and us,' while the
other, being filled with repentance and being converted, rebuked his
companion in sin and implored the blessed Redeemer: 'Lord remember me
when thou comest to thy kingdom.' Christ, witnessing the repentance of
this malefactor, even at the last moment of his life, presented him
with the gift of salvation before giving up the ghost: 'Verily I say
unto thee, today shalt thou be with me in paradise.' These were the
words used by the Captain of our salvation; the promise was granted
without baptism, and he was carried to heaven with our Savior; and
yet in the very face of this testimony you proclaim the doctrine that
without baptism salvation cannot be obtained."
"Christ did not offer that malefactor salvation on that occasion,
neither was he carried to heaven with the Redeemer. I desire to
convince you, Mr. Williams, if you will accept the statement in the
Bible, and I believe you will, that Christ did not go to His Father
until some time after this, and that the paradise referred to is not
the haven of salvation that we all hope to reach."
"Mr. Durant, if you convince me of this, I will have nothing more to
say," replied Mr. Williams.
"Very well, then, pay strict attention to the words you have just
quoted which contain the promise that in your opinion insures the
penitent malefactor entrance to the presence of the Father: 'Today
shalt thou be with me in paradise.' Three days after these words were
spoken, we discover Mary weeping as she bowed down at the sepulcher
where Christ's remains had been deposited, and upon recognizing her
Lord, who stood by her side and addressed her, she received this
command, 'Touch me not, for I am not yet ascended to my Father.' Rather
a strange and startling declaration for the Savior to make, was it not,
when the promise to the thief, made three days previously was to the
effect that upon that day they should both be in His presence?"
"Why, Mr. Durant," exclaimed Claire, "I can't understand it at all; He
did certainly make the promise, and yet from His words, spoken three
days after, it appears that He had not yet been to His Father. Can it
be that one of our Savior's promises has really fallen to the ground
unfulfilled?"
"Not in the least, Mrs. Sutherland; it is merely another one of those
cases where we read but fail to understand. 'The letter killeth but
the Spirit giveth life,' you know. Christ kept His word with the
malefactor, and He also spoke truthfully to Mary. He and the sinner
undoubtedly went on the day mentioned to paradise, but the great
mistake, made by many, lies in believing that paradise is heaven."
"Well, if paradise is not heaven, what is it? If they went to some
other place, where is that place?" exclaimed Mr. Williams. "I believe
it was heaven."
"I do not doubt your statement for a moment. Prof. A. Hindercoper, a
German writer, says: 'In the second and third centuries every branch
and division of the Christian church, so far as their records enable us
to judge, believed that Christ preached to the departed spirits.' This
is in harmony with the belief of the Latter-day Saints, as well as in
harmony with the Bible. Peter speaking upon this subject answers your
question by saying: 'For Christ also hath once suffered for sins, the
just for the unjust, that He might bring us to God, being put to death
in the flesh, but quickened by the spirit: by which also He went and
preached unto the spirits in prison; which sometimes were disobedient,
when once the longsuffering of God waited in the days of Noah, while
the ark was a preparing, wherein few, that is, eight souls were saved
by water.' Christ undoubtedly understood that His mission would not
end with His crucifixion, but as He finished His mission to mortals
by opening to them the gospel gates, it would be the beginning of His
mission, for a similar purpose, with those on the other side of the
vail, and realizing that His mission there would begin immediately upon
His release here, and that the malefactor would meet him there, He
made the promise mentioned: 'Today shalt thou be with me in paradise.'
Peter declares that they were visited and preached to in order that
they might be judged according to man in the flesh, but live according
to God in the spirit. (I. Peter iv: 6.) Bishop Alford, speaking of
the declaration made by the chief apostle, said: 'I understand these
words (I. Peter iii: 19) to say that our Lord in his disembodied state,
did go to the place of detention of departed spirits, and did there
announce his work of redemption; preach salvation in fact, to the
disembodied spirits of those who refused to obey the voice of God when
the judgment of the flood was hanging over them."
"That seems reasonable, and it has given me a pew idea and something to
consider," said Williams, "but how about the ordinances you claim are
necessary for all? How can those who did not hear the gospel before
they died, receive the ordinances?"
"Now we believe that those who embraced the gospel in the spirit world
will be saved; and believe with the scriptures that a vicarious work
must be performed for them by the living. This doctrine was evidently
understood by the saints in the days of the apostles. Paul informs us
that the first gospel ordinance of all dispensations, baptism, was
administered by proxy among the former-day Saints. While teaching the
Corinthian saints about the resurrection, (I Cor. xv: 29) he asks them:
'Else what shall they do which are baptized for the dead, if the dead
rise not at all?' in other words, of what use is baptism for the dead,
if there is no resurrection? showing that the doctrine of baptism
for the dead was evidently neither new nor strange to the people to
whom the apostle was writing. Christ died for the dead as well as the
living: "For to this end Christ both died, and rose, and revived, that
he might be the Lord both of the dead and the living." (Rom. xiv: 9.)
"But do you mean that living persons shall be baptized for the dead?"
"Certainly. Before the great day of the Lord shall come 'that shall
burn as an oven, and when all the proud, yea and all that do wickedly
shall be stubble; and the day that cometh shall burn them up, saith
the Lord of Hosts, that it shall leave them neither root nor branch,'
(Mal. iv: 1,) an important event is to take place, as we learn from
the same prophet, verses 5 and 6: 'Behold I will send you Elijah the
prophet before the coming of the great and dreadful day of the Lord;
and he shall turn the heart of the fathers to the children, and the
heart of the children to their fathers, lest I come and smite the earth
with a curse.' The coming of Elijah, to inaugurate this great work must
evidently be to some one who is prepared to receive him. His mission,
'to turn the heart of the fathers to the children, and the heart of
the children to their fathers' is very comprehensive, and pertains to
the whole family of Adam, there being no discrimination between the
living and the dead, between those who have lived in the past and those
who shall live in the future. There must be a welding link between the
fathers and their children, and that welding link is baptism for the
dead. We testify that Elijah has come; that he appeared to Joseph,
the seer, and Oliver Cowdery, in the Kirtland Temple, on the 3rd of
April, 1836, and said: 'Behold, the time has fully come, which was
spoken of by the mouth of Malachi, testifying that he (Elijah) should
be sent before the great and dreadful day of the Lord come to turn the
hearts of the fathers to the children, and the children to the fathers,
lest the whole earth be smitten with a curse. Therefore, the keys of
this dispensation are committed into your hands, and by this ye may
know that the great and dreadful day of the Lord is near, even at the
doors.' Ordinances for the salvation of the dead require temples, or
sacred places, especially constructed for their administration; for
this reason, we build temples, and also, that we may perform other
ordinances for the dead and the living."
"I have heard that the organization of your Church is unusually
complete. How is it organized?" asked one of the visitors present.
"It is organized on the foundation of Apostles and Prophets. We
have therefore various quorums of these in the Church organized by
revelation for the efficient and harmonious performance of church
duties. There is the First Presidency, chosen from those who hold the
High Priesthood and Apostleship, consisting of a President and two
counsellors. The duty of the President is to preside over the whole
Church, and he is sustained by the whole people as a seer, a revelator,
a translator, and a prophet."
"What is meant by Priesthood? You must have two Priesthoods then, as
you speak of the High Priesthood, indicating there must be a lower one?"
"The Church is governed by the Holy Priesthood, which is divided into
two grand heads the Aaronic or lesser and the Melchisedek or higher.
"The Melchisedek Priesthood, so called because Melchisedek was such a
great High Priest, and also to avoid the too frequent use of Jehovah's
name, as this Priesthood was formerly called after the order of His
Son,--holds the right of presidency, to receive revelations from heaven
and to enjoy the spiritual blessings; while the Aaronic Priesthood, so
called because it was conferred upon Aaron and his seed forever, holds
the keys of the ministering of angels, and to administer in the outward
ordinances of the Church. The offices of the Melchisedek Priesthood
include Apostles, Seventies, Patriarchs or Evangelists, and Elders, and
the Aaronic Priesthood includes Bishops, Priests, Teachers and Deacons.
"Next to the quorum of the First Presidency is the Twelve Apostles,
then the High Council, the Seventies, the High Priests, the Elders, and
the quorums of the Lesser Priesthood.
"Each calling has its own duties to be performed, and the organization
is such that one does not come in conflict with the other."
The company now parted for the evening, each hoping that an opportunity
might be given to hear the Elder again.
CHAPTER XII.
A BAPTISM AND A CONVERSATION ON MARRIAGE.
It will be remembered that on the evening of Mr. Durant's speech in the
Town Hall at Westminster, an old lady came to him at the close of the
meeting and whispered a "God bless you" to him. The truths uttered by
him had made a deep impression upon her and were working to bear fruit.
She had now made application to be baptized, convinced, as she was, of
the truths of the gospel, and that this servant of God was authorized,
by direct calling from Him through revelation, to perform the solemn
ceremony. It was agreed, therefore, that the baptism should take place
on an afternoon some time before the day of his departure to his home
in the West.
He made it a point to obtain a conversation with the lady, and show
to her the importance of the step she was about to take. It is no
simple or indifferent affair. It is a contract with God, fraught with
wonderful results, to the person who makes it, that will either lead to
rich blessings or to condemnation. When one man makes a contract with
another, the breaker of such a contract must be willing to suffer the
ignominy attending his deceit. In baptism, the subject makes a solemn
vow with his Creator, and, rising from the waters in which he is buried
in the likeness of the death of Christ, he should thenceforth walk in
newness of life, and should not serve sin. He is made free from sin,
and becomes a servant to God, he has his fruit unto holiness and the
end is everlasting life. (Romans vi.)
The earnestness of the new convert's faith and repentance was inquired
into, and it was pointed out to her that she should prepare herself to
receive the testimony of the Spirit, which is made known to different
individuals in different ways not always by unusual manifestations, but
frequently by the calm self-consciousness of peace that comes from a
performance of righteous acts, in which the Spirit bears witness with
our spirit that we are the children of God, heirs and joint heirs with
Christ. We must not look for approval from friends, relatives or people
of the world, in taking this step, but be prepared to suffer with
Christ that we may be also glorified with Him, and exclaim with Paul:
"I reckon that the sufferings of this present time are not worthy to
be compared with the glory which shall be revealed in us." (Rom. viii:
18.) Like Christ, one must bear the cross upon the lone way, full of
hope, confidence and zeal, knowing that the end is everlasting life.
Having said this much, and given many other incidental instructions,
that would thoroughly impress the new convert with the sacredness and
importance of the step about to be taken, Mr. Durant, members of the
Marshall family, and a number of strangers, anxious to witness the
ceremony, made their way, on a pleasant afternoon, to a beautiful wood
where a stream wound its clear, slow waters in fantastic forms to empty
into one of the large rivers. The autumn tints, the sun casting its
warm influence to the earth through the gray atmosphere, the rustle of
the wind in the falling leaves, and the beauty of nature all around,
made the scene grand and romantic. Some who had gone along to make
sport of the "Mormon baptism," were awed into strange silence by the
beauty of the scene, and by the solemnity and scripture-like simplicity
of the ceremony. After a word of prayer had been offered, in which Mr.
Durant invoked the blessings of God upon the ordinance about to be
performed, and asked that all disturbing spirits might be banished, he
took the lady by the hand and waded with her out into the water, and,
in the stillness which followed (those upon the shore unconsciously
remaining uncovered), he was heard to say, as he held the old lady's
hands in his left, and raised his right hand into the air: "Julia
Howard, having been commissioned of Jesus Christ, I baptize you in the
name of the Father, and of the Son, and of the Holy Ghost. Amen."
Then he immersed her in the water, and both came forth again out of the
water.
The company soon dispersed, and upon arrival at her home, the new
convert was confirmed, she preferring this to having that ordinance
performed upon the water's edge, which is frequently done. Mr. Durant
placed his hands upon her head, and by virtue of his calling and
authority, confirmed her a member of the Church of Jesus Christ of
Latter-day Saints, and, in the manner of the apostles of old, bestowed
upon her the gift of the Holy Ghost which he promised should be a light
to her all her days.
The Elder was about to leave, having welcomed the new member and
congratulated her upon the step she had taken, when he was somewhat
surprised by a remark she made in which she expressed a desire to
gather with the Saints.
The spirit of gathering had already rested upon her, and he explained
to her the importance of this principle of the gospel. The Father
desires that His children shall be gathered in unto one place where
their hearts shall be prepared against the day when tribulation and
desolation shall come upon the wicked. The Psalmist referred to this
subject and exclaimed: "Gather my Saints together who have made a
covenant with me by sacrifice." (Ps. 1: 5.) Isaiah, looking to the
future, saw that in the last days the mountain of the Lord's house
should be established in the tops of the mountains to which all nations
should go. (Isaiah ii: 2.) Here the Lord was to give them one heart,
and make an everlasting covenant with them. (Isaiah xxxii: 37-44.)
And in that day the Lord should set His hand again the second time
to recover the remnants of His people. (Isaiah xi: 11-16.) John, the
revelator, saw this time, and heard a voice from heaven saying: "Come
out of her [Babylon] my people, that ye be not partakers of her sins
and that ye receive not of her plagues." (Rev. xviii: 4.) It was,
therefore, in strict accordance with the scriptures that she should
have the desire to gather, as well as that the Saints should have an
assembling place where they might learn to walk in the paths of God
more strictly than in the world. There are ordinances, too, to be
performed in the holy temples, for the living and the dead, that cannot
be done elsewhere. It is not well, however, that this act of gathering
should be considered thoughtlessly and in haste, but rather with
deliberation and careful forethought.
In the conversation, Elder Durant had incidentally remarked, that
marriage was not only for time but also for all eternity. The newly
wedded couple, Mr. and Mrs. Sutherland, who had remained to witness the
confirmation, were naturally interested in this, and the subject was
further inquired into by them.
"What is the belief of the Latter-day Saints in relation to marriage?"
said Mr. Sutherland.
"We believe," said Durant, "that marriage is ordained of God, and is
binding for eternity, when properly performed by a servant of God
having authority."
"Then it would appear that you believe in the family relation
continuing throughout eternity?"
"Certainly, why not? Everything that is done by the Lord receives the
impress of eternity. That being the case, marriage, being sanctioned
and ordained of Him, is also eternal if performed by one having power
as the ancient apostles had, to bind on earth and it should be bound in
heaven. It then becomes a work of God, and, as the Preacher exclaims:
'I know that whatsoever God doeth it shall be forever; nothing can be
put to it, nor anything taken from it.' (Eccles. iii: 14.) Can you
think of anything more comforting than that the loving ties formed in
this world are to endure through out the ages of eternity?"
"It is certainly more pleasant than to dwell upon a union that shall
last only 'till death do you part;' but what proofs have you that your
view of the matter is correct?"
"In the first marriage that was ever performed, when the Creator joined
together Adam and Eve as the parents of the human race, we have no
record of its being done to last only 'till death do you part,' and
we do not learn that He set any limit to the continuance of their
marriage relations. Why should we doubt that the gift of Eve to Adam,
was designed to be eternal? They were married before the Fall, before
death came into the world. They were eternal beings not subject to
death; death was not considered when God gave her to be his companion
and helpmeet. Why then should we conclude that death should void the
contract or separate them any more than that it should destroy the
spirit? If their spirits could be restored with resurrected bodies,
why should not the eternal work of God in joining them as one remain
unbroken? The whole second chapter of Genesis breathes the spirit of
everlasting union between Adam and Eve. In the eighteenth verse we are
told by the Lord that, 'it is not good that the man should be alone.'
Adam, the man, was created an eternal being, and when God said that
it was not good for him to be alone, we must conclude it was not good
that he should be alone in immortality; so the Lord gave him Eve for
no particular period of his life, but evidently, as she was also an
eternal being, to be his wife forever the union to last as long as they
should last eternally."
"That seems reasonable, and it is a pleasant hope you have," said
Claire.
"With us it is more than a hope; it is knowledge. There are other
passages of scripture which bear upon the inseparable connection
between man and wife, in marriage as ordained of God. Paul (Eph. v: 22)
says: 'The husband is the head of the wife even as Christ is the head
of the Church.' Christ remains forever the head of the Church, and even
so the husband remains the head of the wife eternally."
"What do you mean by saying 'in marriage as ordained of God?' Is not
all marriage ordained of Him?" said Mr. Sutherland.
"By marriage as ordained of God, I mean marriage performed in the
way He has appointed, by a man whom He has authorized to act in His
stead. What man does of himself, without authority from God, must be
like him limited to this life. Now, like the authority to baptize,
this authority to marry in the way God has ordained, must come by
revelation from Him, for no man can take these honors to himself. To
find this authority, we must look for it among a people who believe in
revelation, and not among churches who declare that the heavens are
sealed, and that no further revelation is necessary."
CHAPTER XIII.
ABOUT THE MORMONS.
The day upon which the Mormon Elder was to leave his missionary field
to return to his home in the mountains, was rapidly approaching. Mr.
Brown, the lawyer, had become so interested in the missionary and his
peculiar people that this gentleman determined to accompany him to
Utah, to see for himself what he had heard so much concerning.
On the evening before their departure, all the old friends were
gathered at the Marshall residence, or hotel, and quite naturally the
conversation turned to the contemplated trip to Utah, and from that to
the motives which led the Mormons to settle in that territory.
"What were the considerations that led to the settling of Utah by the
Mormons?" asked one of the members of the little company.
"Persecution by their enemies was the primary cause," said the Elder.
"After the death of the Prophet Joseph, they were driven from their
homes in Nauvoo, and hence sought a new abiding place in the West."
"How did the death of Joseph, the Prophet, occur?" asked Mr. Brown.
"He was murdered in cold blood by masked men. You understand that
all innovations on existing conditions have been opposed from time
immemorial. The gospel has particularly been combatted in all ages,
as its history amply illustrates. The people of their time did not
tolerate Christ and His apostles, and ceased not persecuting them as
long as they lived upon the earth. They were all at last put to death.
The truths which the Latter-day prophet taught were the same as were
expounded by the Savior and his followers, and opposition to these came
as naturally as that a similar cause produces a similar effect. The
prophet was finally martyred for the testimony which he bore. He had
been brought continually before the courts which, however, could prove
no guilt against him, for he was innocent of any other offense than
that of preaching the gospel of Christ, and bearing his testimony that
the God of heaven had again spoken to man. Some three days previous to
his assassination, he went to the city of Carthage, in Illinois, Nauvoo
being then the abiding place of the Saints, to deliver himself up to
the pretended requirements of the law. The governor of the state had
pledged his word, as the chief executive, that the prophet should be
protected, but no effort was made to fulfill this pledge, and so Joseph
and his brother Hyrum were shot in Carthage jail, on the 27th of June,
1844, by an armed mob, composed of about two hundred persons who had
painted themselves black."
"Did this murder of their prophet have the effect of discouraging the
Saints, or rather, did they feel disposed to abandon the cause for
which they had so far battled?"
"It is very natural that they felt discouraged and that some wavered
in their course, but the great majority were inclined to continue with
unfaltering zeal in the work, because they knew for themselves that
the true gospel had been restored, and that they were engaged in the
work of God. And here let me remark that the strength of the Church
consists in the personal knowledge and testimony of the members. The
Spirit of God fills each member with unfaltering faith, and he builds
his superstructure of religious belief on personal knowledge, imparted
to him, by the power of the Spirit, through revelation. This testimony
remains as long as the person lives uprightly and honorably before
the Lord, doing nothing to grieve it away. Instead of scattering and
abandoning the Church, leaving it to die, as was expected and desired
by its enemies, and which would doubtless have been the case if it
had not been divinely established, the people gathered strength and,
through the assistance of God, and the leadership of Apostle Brigham
Young, forsook their homes in their beloved Nauvoo, crossed the
trackless plains, scaled the mountains, and in the midst of a desolate
wilderness founded a commonwealth which has attracted the attention and
the admiration of the whole world."
"How did Brigham Young come to be the leader of the people?" asked Mr.
Sutherland.
"He was the president of the Twelve Apostles, the quorum next in
authority to the First Presidency, upon whom naturally rested the
keys of the kingdom, upon whom, in fact, was conferred the power or
authority that the prophet had received from on high. Sidney Rigdon and
others sought the honor of leading the Church, but the Lord, through
the manifestations of His Spirit, chose Brigham Young for the place,
as president of the Twelve Apostles, the people sustaining him by
their vote, at a meeting held in the grove near the temple at Nauvoo,
on the 8th of August, 1844. He was afterwards, December, 1847, chosen
president of the whole Church. He felt the power of his calling, and
made preparations for the great exodus of the people to the West, which
had been considered during the lifetime of the prophet, but which was
now made absolutely necessary by the persecution of the enemies of the
Church. In 1845, anti-Mormon delegates from nine counties of Illinois
met, at Carthage, and demanded the removal of the Saints. The Council
of Apostles agreed to their demands, knowing full well that there
was no alternative between exodus or extermination by massacre. In
February, 1846, the exodus began by the Saints crossing the Mississippi
River, the remnant following on September 17th of the same year, and
the movement triumphantly continued, with interruptions, under severest
difficulties and hardships, until the pioneers, on July 24th, 1847,
entered the valley of the Great Salt Lake. Something of the hardships
which they endured, and of the magnitude of their undertaking, the
historians have graphically pictured. Tullidge says:
"'The Mormons were setting out under their leader from the borders of
civilization, with their wives and their children, in broad daylight,
before the very eyes of ten thousand of their enemies, who would have
preferred their utter destruction to their 'flight,' notwithstanding
they had enforced it by treaties outrageous beyond description,
inasmuch as the exiles were nearly all American born, many of them
tracing their ancestors to the very founders of the nation. They had
to make a journey of fifteen hundred miles over trackless prairies,
sandy deserts and rocky mountains, through bands of war-like Indians,
who had been driven, exasperated, towards the West; and at last, to
seek out and build up their Zion in valleys then unfruitful, in a
solitary region where the foot of the white man had scarcely trodden.
These, too, were to be followed by the aged, the halt, the sick and the
blind, the poor, who were to be helped by their little less destitute
brethren, and the delicate young mother with her newborn babe at her
breast, and still worse, for they were not only threatened with the
extermination of the poor remnant at Nauvoo, but news had arrived that
the parent government designed to pursue their pioneers with troops,
take from them their arms, and scatter them, that they might perish by
the way, and leave their bones bleaching in the wilderness. * * * In
the centuries hence, when the passing events of this age shall have
taken their proper place, the historian will point back to that exodus
in the New World of the West, as one quite worthy to rank with the
immortal exodus of the children of Israel.'
"Bancroft says:
"'Of their long journey many painful incidents are recorded. Weakened
by fever or crippled by rheumatism, and with sluggish circulation,
many were severely frostbitten. Women were compelled to drive the
nearly worn-out teams, while tending on their knees, perhaps, their
sick children. The strength of the beasts was failing, as there were
intervals when they could be kept from starving only by the browse or
tender buds and branches of the cottonwood, felled for the purpose.
"'At one time no less than two thousand wagons could be counted, it was
said, along the three hundred miles of road that separated Nauvoo from
the Mormon encampments. Many families possessed no wagons, and in the
long processions might be seen vehicles of all descriptions, from the
lumbering cart, under whose awning lay stretched its fever-stricken
driver, to the veriest makeshifts of poverty, the wheel-barrow or the
two-wheeled trundle, in which was dragged along a bundle of clothing
and a sack of meal all of this world's goods that the owner possessed.
"'On arriving at the banks of the Missouri, the wagons were drawn up in
double lines and in the form of squares. Between the lines, tents were
pitched at intervals, space being left between each row for a passage
way, which was shaded with awnings or a latticework of branches, and
served as a promenade for convalescents and a playground for children.'
"But it would be too long a story, to follow the exiles in their
vicissitudes through the whole of their weary march across the
uninhabited wilderness that lay between them and their future home,
in the then wild valleys of the mountains, and to speak of their
struggles for existence after they arrived there. They passed through
many severe afflictions in building up the country and in settling the
territory. The crops were often destroyed by grass-hoppers, crickets,
untimely frosts, and drought, but in each difficulty, the Lord
overruled circumstances for good and prospered the people, providing
the necessaries of life. Settlements were established at various points
north and south of Salt Lake City, and the thrift of the people,
seasoned with the blessings of God, soon caused cities and villages to
spring up in all directions. President Young, himself, often went to
seek locations for these sites, and was very frequently present when a
city or town was founded."
"Truly, a wonderful people with a strange and fascinating history. I am
more enthusiastic than ever in my determination to see them and their
gathering place," said Mr. Brown.
The evening was far spent, and the company prepared to retire,
after the usual leave-taking on such occasions. They all wished the
missionary and Mr. Brown a pleasant journey. The parting was affecting,
for the people had learned to love the Elder, and he, in turn, had a
strong and living interest in them. Many missionaries can testify of
the binding influence such friends have upon their affections, and
people who have learned to love the Elders are frequently as loth
to part with them as with members of their own families. This case
was no exception. Durant thanked them all for their kindness to him,
and blessed them for their hospitality, expressing a desire to see
them gathered with the Saints, if God should open their hearts to an
adoption of the gospel truths.
Early on the following morning, the Elder and Mr. Brown set their faces
to the West, and with the present facilities for travel, expected soon
to be in the land of the Mormons. As they passed over the vast plains,
large rivers, rolling and rugged hills, and pleasant valleys, their
conversation was often directed to the great difference between travel
as the pioneers endured it, and as it is now enjoyed in the trains of
palace coaches.
On a pleasant Saturday evening, after a four days' journey, they
arrived in Salt Lake City, where Durant met his family all feeling
well. The meeting between husband and wife and children, after such a
long separation, was happy in the extreme, and it was with thankful
hearts that they kneeled by the family altar, praising God in fervent
prayer for His kind mercies in preserving them to meet once more.
During the afternoon of the next day, Sunday, they all attended
meeting, where an Elder delivered the following discourse, which Mr.
Brown listened to with marked attention:
"MY BRETHREN, SISTERS AND FRIENDS:
"I am thankful for the privilege of speaking to you a short time this
afternoon. I am anxious to explain, whenever opportunity affords, the
nature of our faith.
"In this free country, where we congratulate ourselves in enjoying and
allowing the greatest freedom to everybody, I presume we will, all of
us, speaker and congregation, exercise the privilege of explaining and
reflecting upon the things that may be said, so that our friends, I
trust, will leave us understanding a little more about the nature of
our religion than when they came to the meeting.
"Our visiting friends have, doubtless, heard about the Latter-day
Saints. They have had the opinions of men who have spoken in the
pulpits, and who have written books about the Mormons, and they, very
likely, have come here under certain impressions in regard to the
Mormons' faith.
"I am sorry to say that experience has taught me that the public
generally have been deceived. I am gratified sometimes in listening to
acknowledgements of this kind from those who have heard for themselves,
and have thus been able to judge intelligently as to whether the
reports which they have heard from our enemies are correct or not.
"It seems strange, but it is nevertheless true, that many people who
wish to know the faith of the Saints go to their enemies to learn
of them. I do not know whether our kind friends have thought of the
inconsistency and injustice of such a course as this. If I wished to
learn what the Roman Catholics believed in, I do not think at present
that I would go to the Protestant Church to learn it; or if I wished
to learn what any denomination of professing Christians believe, I do
not think it would be just for me to go to some other denomination to
ascertain it. In the first place, other churches might be led perhaps
unwittingly, perhaps intentionally to misrepresent the faith of their
neighbors, and I might be deceived through their misrepresentations.
On the other hand, there is no need of my going to any one church to
learn the faith of another people, because I can go just as easily to
their own church to listen to their explanations, and thus be sure
of getting information of their peculiar views, without trusting to
the misrepresentations of their neighbors. Now I submit that such a
course as this is right; it is just, and accords with our impressions
of a fair and just hearing and consideration from the parties most
interested, as to whether their faith be correct or not.
"Of course we have no disposition, as Latter-day Saints, even if we had
the power, to constrain any person to believe our doctrines. We have
not the power; we have not the disposition. We simply wish to explain
the nature of that religion of which we are ministers--laboring under a
feeling of anxiety to deliver the message with which we have been sent,
that our friends may have the privilege of receiving or rejecting it,
just as they think proper.
"I approach the examination of this subject, because I believe that
many of our kind, honest, well-wishing friends--those who desire to
serve God according to His will and pleasure--are under the impression
that there exists a confusion so general, and errors so prevalent, that
religion seems to be losing its hold upon the minds of the people.
And, of course, we who have faith in God and in His revealed word, as
contained in the Old and New Testaments, deplore a state of things that
indicates a departure from that respect and reverence which we wish
to see existing and manifested on the part of the people towards the
Supreme Being.
"What is the reason that people are becoming irreligious? What is the
reason that people talk of sacred things lightly? What is the reason
that men who have heretofore been respected as ministers of religion
are now little thought of? It is simply because the religions that
are taught are losing their hold upon the minds and affections of the
people; because the religions that are taught do not supply the want
that men and women feel; because the word preached by most ministers
carries with it no power to convince people as to the truthfulness of
the doctrines that are presented, or the sinful condition of the people
to whom they are taught.
"The present condition of the Christian world does not present that
union, that love, that we expect from the perpetuation of the doctrines
that Christ taught, and it is this fact, understood by many, that
increases their doubts and strengthens their objections to what is
called 'Christianity.' The New Testament teachings lead us to expect a
state of unity in the Christian Church. The admonitions of the Apostles
were to the effect that the Saints in early days should be united
together, that they should understand alike, that they should speak
the same things, that they should be of the same mind and of the same
judgment. Such are the words of the Apostle, to be found in I. Cor. i:
10.
"Now, my friends, does such a state of things exist around us in
connection with the Christian churches that we might expect from the
nature of a perfect religion, introduced by Christ? Does there exist,
at the present time, a state of things so perfect as to agree with the
expectations raised from the teachings of St. Paul in this scripture
that I have quoted? I think not. I am safe, I believe, in stating--and
I think our friends are prepared to agree with me--that there does
not exist amongst the Christian denominations that unity and that
oneness of faith, peace, kindness and love which, by reading the New
Testament, we might expect to appear amongst them as the true fruits of
Christianity. And it is upon this I wish to make a few remarks before
proceeding to explain to you, from the Bible, the nature of our faith.
"Of course the existence of a number of denominations called
'Christian' cannot be denied. But we are told that all the Christian
churches exhibit to us one church; that if one denomination does not
teach the whole perfect plan of religion revealed by the Lord Jesus
Christ, all the churches put together do; although there may be
divisions existing amongst the members of these denominations. Unless
we accept this view we must object to Christianity on the ground
that we cannot find which of all the Christian denominations teach
the truth. Here is one church called Christian that teaches certain
doctrines, another more or less in its teachings contradicts them, a
third teaches doctrines that are in conflict with the other two, and
so we might go through them all, and speak in like terms of those who
think honestly enough that they are serving God.
"Now, my friends, I will ask this question--First, Is it reasonable
to suppose that God would sustain two distinct religious churches as
His churches? Is it reasonable to suppose that God would set up two
distinct religious bodies, the ministers of which teach different
doctrines? After learning from the Bible so much indicating the anxiety
of God's inspired servants for a time of perfect unity, I say it is not
reasonable to suppose it. And just so long as two distinct religious
systems exist, teaching different doctrines and preaching different
principles, there exists a conflicting influence, divisions, feelings,
perhaps very strong, if the difference in doctrine is very decided. If
it is not reasonable, what are we to do? How can we account for such a
condition of things?
"This leads to the position we occupy. We want to know something more.
"Is it true that the bodies called 'Christian' at present represent
the Church of Christ? Or is it true that they have ignored some things
belonging to the perfect doctrine of Christ, and taken as their guide,
their own conclusions in regard to what is right, which leads to this
division of doctrine? How is it? But I will endeavor to show that it
is unscriptural, as well as unreasonable, for us to receive different
Christian bodies as the Church of Christ.
"I will direct your attention to a few passages from the word of God.
Jesus, when He sent the Apostles to preach in the first place, said
to them, 'Go ye into all the world and preach the gospel to every
creature.' Not _any_ system that might be termed a gospel. There
was no choice left to anybody. He spoke definitely in regard to the
gospel plan, which He, the Son of God, came to the earth to set up.
Paul, in the first chapter of Galatians, eighth verse, says, 'Though
we or an angel from heaven preach any other gospel unto you than that
which we have preached unto you, let him be accursed.' Paul, one of
the Apostles, taught the gospel, the same gospel that Peter, James,
John and others taught. They all taught the same system. And Paul
said, in another place, that he went up, by revelation, to Jerusalem,
taking Barnabas and Titus with him, and communicated the gospel which
he preached among the Gentiles (Gal. ii: 1, 2), thus showing that he
taught the same thing everywhere. You see, Paul's words and practice
show that he did not admit of the least change or alteration from the
gospel as taught by Christ, and preached by the Apostles to the people.
In another place it is said, 'Whosoever transgresseth and abideth
not in the doctrine of Christ, hath not God. He that abideth in the
doctrines of Christ, he hath both the Father and the Son' (II. John
ix.), showing us that he taught strictly the necessity of abiding in
that form of doctrine which had at first been delivered. I quote these
passages to show you that the gospel which Christ and the Apostles
first taught was intended to be taught continually, without change, and
that none had a right, not even an angel from heaven, to preach any
other gospel than that which had been delivered at the first.
"Do you agree with this? Because I am about to examine, in detail some
of the doctrines that will readily show to you the difference between
the ministers of the true gospel and the ministers of the so-called
gospel that is preached at the present time. But are you prepared to
come to the conclusion, with me, that it is the old gospel, Christ's
gospel, the doctrines of the apostles that we ought to seek and follow,
if we expect eternal life? Or do you think you are safe in following
the teachings of men, who have made great changes from such ancient
gospel, with the following passage before you? "If there come any
unto you and bring not this doctrine, receive him not into your house,
neither bid him God speed." (II. John 10th verse.) Do you think you can
obtain God's blessing by being members of a church or churches that
teach doctrines opposed to what Christ taught? How is this?
"'Well certainly,' says one--a Bible believer--'of course I wish to
have the religion of the Bible. I would like to have the religion
of Christ. I do not admit of any departure.' This is right. This is
consistent. Of course if there is a question as to whether God has
made any change in His primitive faith, revealed through Christ, we
shall consider it; for I am willing also to make a change if God has
authorized it. I am quite willing to accept any doctrine that God has
revealed from heaven for my salvation. I confess to you that I have no
disposition whatever to maintain private views or speculations which
may have been engendered on my own part through reflection. I wish the
doctrine of Christ, as Christ taught it, as the apostles taught it, and
I will not, with the light that I possess, depart one particle from the
letter and spirit of that ancient plan. And if there are any friends
here who have heard that the Elders of the Church of Jesus Christ of
Latter-day Saints do not believe in the Bible, let them judge. There
are no practices pleasing to God, or likely to bring His blessings
upon the heads of the children of men, except those inculcated by Him,
through His servants by the power of revelation from heaven, so that
we will not depart from the book. We will not teach doctrines that are
opposed to this book, but we are prepared to show our friends, in the
spirit of kindness, that doctrines opposed to those contained in this
book are displeasing to God, and are not calculated to bring peace and
salvation to the children of men.
"'But,' says one, 'what matters it whether we go this road that you
point out or some other? You know if we can get to heaven one way,
is not that as good as another? We will try to illustrate this idea.
If a man wish to go to London, says the inquirer, may he not go the
road that leads towards the south, or a road that leads towards the
north, as the case may be; what matters it so that he gets to London?
It would not matter in the least. He might go the road that led to
the north or that which led to the south, and by making a shorter or
longer journey, as the case might be, he might get to London. But you
see there is no parallel between this figure and the facts in regard
to religion because there are not two ways to get to heaven. That is
the difference. There are two ways to get to London probably, perhaps
more, but you see there is only one way to get to heaven, so that when
we admit, as an illustration, a figure of this kind, we start with an
error and it leads us astray.
"The Bible speaks of one way. It speaks of two ways. It speaks of a
broad road that leads to destruction, and it speaks of a narrow way
that leads to eternal life. So you see there is only one way that leads
to heaven, and if any one persuades us that the wide road will lead us
there, he deceives us, for there is only one way, and it is narrow. The
Bible is very plain upon this, because the doctrines are steadfast and
sure, and the words are plain that there is but one way that leads to
life and glory. Now that is the way we want to find out.
"Jesus came, He said, to do His Father's will, not His own. He called
Apostles and ordained them, and He said, "As I have been sent, so
send I you. Go and preach the gospel to every creature." That was
their business. But He said, 'Tarry ye first in Jerusalem, until ye
are endowed with power from on high.' Jesus called the Apostles.
He ordained them Himself. He instructed them personally, and He
commissioned them to preach the gospel to every creature. But He wished
them to tarry at Jerusalem until they received power from on high;
a certain gift which God had promised that they might be qualified,
in every sense, to discharge the important duty devolving upon them,
of administering words of salvation to a fallen world. The Apostles
did this. They gathered in Jerusalem. They were there on the day of
Pentecost, and whilst there, in the upper room, the endowment of which
Jesus spoke was given unto them. The Holy Ghost came upon them, in the
upper room, as a mighty rushing wind, and it sat upon them as cloven
tongues of fire. And, whilst under that influence, the Apostles who
were sent to preach the gospel, stood up, at least Peter did, as the
mouth-piece of the rest, at that time to preach the gospel that Christ
sent them to declare. Now, what was it? Let us lay a good foundation as
we proceed.
"Were they qualified to preach it? I do not think any Christian will
doubt it. If they were not prepared to teach the gospel of the Son of
God, then I would have no hope, my friends, of hearing it in this life.
Never. Jesus Himself chose them. He ordained them; He instructed them,
and after all this, as you will find in the 2nd chapter of the Acts of
the Apostles, 1st, 2nd and 3rd verses, they assembled in Jerusalem, and
had fulfilled unto them the promise of the Lord Jesus Christ, receiving
the endowment of which I have been speaking.
"I think that all my friends here are certainly prepared to accept the
words that Peter spoke, and acknowledge them to be true. What did
Peter say? First, he preached Christ and Him crucified. You see the
people, who had gathered together on the day of Pentecost, were people,
who had no faith in Christ. They had rejected Him and His instructions.
They had been of those who persecuted Christ and the Apostles. They
were of those who had either personally or in their sympathies
sustained the crucifixion of the Lord Jesus. Therefore, Peter, knowing
this, stood up and preached to them, first Christ and Him crucified,
and he was successful. Who can doubt it? Peter, a servant of God,
ordained by the Son of God. Peter, upon whom the Spirit of God rested
as tongues of fire, as the scriptures have it. This man stood up and
argued the point, and explained about Jesus. And who can doubt the
result? I am sure we would have been disappointed if we had been told
in the Bible that Peter was not successful. He was successful. Many
believed on him, and the result of their belief was that they said,
'Men and brethren, what shall we do?' (Acts ii: 37.) No wonder they
asked that question. People who had either helped to crucify the Lord,
or who had rejoiced when He was crucified, as many of them did, to be
convinced that that same Jesus whom they had assisted to crucify was
indeed the Lord, the Christ; and when they were convinced of this they
cried out, 'Men and brethren, what shall we do?'
"Peter was prepared to tell them. He had the very instructions that
were needed, and the words of Peter are applicable today, my friends,
to you and to me, so far as we have not obeyed them.
"We are believers in Christ, I trust. We have fortunately made our
appearance in this life, in the midst of a people who at least believe
in the divinity of Christ, and we have received impressions favorable
to this end; therefore the words of Peter, spoken to those who believed
in the divinity of Christ, are applicable to us, and are the words of
salvation to us, if that ancient gospel is not changed. What were the
words? He says, 'Repent and be baptized every one of you in the name of
Jesus Christ, for the remission of sins, and ye shall receive the gift
of the Holy Ghost.' (Acts ii: 38.)
"Was that the gospel? Yes, unless the Apostles disobeyed the
instruction of Christ, because they were sent to preach the gospel, and
they were endowed that they might preach it perfectly and represent
God, the Maker of heaven and earth, in the words and spirit by which
they presented it unto the people.
"Now, my friends, faith in Christ was the first principle of the
gospel; repentance of sins was the second principle; baptism for the
remission of sins was the third principle, and then the reception of
the Holy Ghost, by the laying on of hands, as taught by Peter on that
day in Jerusalem. Is there any objection to this? 'None at all,' says
one, 'that is scriptural; we cannot object to it.' A Bible believer
cannot object to it. But what is becoming of us if such doctrines are
not taught? 'Well,' says one, are they not taught?' No. 'Faith in
Christ is taught,' and 'repentance of sins is taught,' although by some
people the latter is taught first, before faith in Christ. Some teach
that we must repent of our sins before we can have faith in Christ.
This is a mistake. We cannot possibly repent of sin committed, unless
we are convinced that we have committed the sin. We cannot repent of
laws broken, which Christ has taught through His Apostles unless we
are first convinced that Jesus was divine, and had the authority to
teach them; so that faith in Christ and His divine mission must be
the foundation of our practice as Christians. And the first effect
that faith in Christ produces, is repentance of the sins which we
have committed. So repentance is the second principle of the gospel.
But we differ a little more about the third principle. Just read your
Bible, and you will find that Peter taught baptism for the remission
of sins (Acts ii: 38). Again, John the Baptist, who was the forerunner
of Christ, baptized for the remission of sins (Mark i: 4). 'John was
sent from God.' You will find this in the 1st chapter of the gospel
according to St. John, 6th verse. John himself said, in the 33rd verse
of the same chapter, 'He that sent me to baptize with water, the same
said unto me,' referring to the instruction he received from the Father
regarding Christ. Both passages assert this, that John the Baptist was
sent by God to baptize with water, and we are taught in the Bible that
he did teach the baptism of repentance for the remission of sins. That
is just what we might expect. John was God's servant. So was Peter.
They both taught the same doctrine. John taught baptism, and Peter
told the people to be baptized every one of them. You will remember
the servant of God who was sent to speak to Paul, to instruct him just
after his conversion. He went to him, and when the scales fell from
the eyes of Paul, or Saul, this man of God said to him: 'Why tarriest
thou? arise, and be baptized, and wash away thy sins, calling upon
the name of the Lord' (Acts xxii: 16). Be baptized and wash away his
sins? Yes. Now, that agrees exactly with the doctrine of Peter, and the
doctrine of John the Baptist. They were all three servants of God, and
they all taught the same doctrine, and those who heard and believed
that doctrine possessed the selfsame faith; so that so far as baptism
is concerned, the ancient Saints did teach and practice the selfsame
doctrine--baptism for the remission of sins.
"I want to talk a little about this. One says, 'Well, I have always
been taught that baptism was a doctrine of Christ anciently, but I have
been under the impression that it was not necessary to salvation.'
That may be, my friends, we have been taught a great many things, and
good Christian people have believed a great many things that Christian
people have rejected since. But that is no reason why we should change
the Bible doctrine. The thing is right here. 'Well,' says one, 'I
thought we were not able of ourselves to do anything to help to save
ourselves.' This requires proper understanding. If baptism brings the
remission of sins, and baptism is not attended to by us, we cannot
obtain the blessing. Certainly not. God gives us bread to eat, but He
does not present it to us. A man sows seed in the ground and he sees
to it and he harvests it and it is threshed and prepared and placed
before us in the shape of flour, but we have no disposition to deny
that it is the gift of God. If it were not for God's goodness we should
have no bread. If it were not for the gift of God we could not attend
to the ordinance that brings remission of sins. We have not power,
of ourselves, to bring within our reach a single saving principle
belonging to the plan of eternal life. It is all God's free gift. It is
all in consequence of His mercy, and His charity, and His goodness and
love, and pleasure manifested to us that we have any privilege at all
that will help to make us better, or that will bring us into His Church
and kingdom and give us a right to say that we are really His children.
The fact that He has laid down ordinances, through which a remission of
sins is brought to us does not warrant us in saying that we do it of
ourselves, and when people talk like this it is likely to deceive.
"Now, my friends, the Bible says, in the place I have quoted, that
baptism is for the remission of sins. Do we believe this? If we do, you
know, we must also come to the conclusion necessarily that we cannot
have a remission of sins without it. If God has placed the ordinance
of baptism in His Church, as part of His divine system for a certain
purpose, the object cannot be obtained without it. The means which
God reveals for certain purposes must be used. We cannot say, and it
would be unreasonable in us to say, that when God speaks from heaven
in regard to any particular thing, we can ignore His advice when we
please and accept something that suits us. It is wrong, and it is this
disposition that has led to the present deplorable state of things.
"'Well,' says one, 'I have thought that baptism was for an outward sign
of an inward grace, or of membership in the Church.' Another error, you
see! The Bible does not say anything about that. Of course the act of
a person embracing the principles of the gospel and becoming a member
of the Church, may be a sign, but baptism was not set in the Church
for that purpose. It was taught in the Church and administered for the
remission of sins and nothing else. And no man or woman can obtain a
place in God's kingdom, or enjoy His presence here or hereafter, unless
their sins are washed away in baptism, as Paul's were washed away when
he accepted the advice of the good and inspired man, Ananias, who
instructed him.
"When I think of the importance of this offer which God has made, my
heart is filled with thankfulness instead of a disposition to discard
what He has taught. It is strange, and we can only account for it
on the ground of the waywardness of men naturally, to think that we
would attempt to do things in opposition to the will of God. Is there
a more important blessing offered to mankind than the remission of
sins? Have we any hope of enjoying the glory of God in our present
sinful condition? Surely not, for nothing sinful or unholy can enter
the courts of glory. Then if God has so put in His Church an ordinance
for the purpose of enabling us, like Saul, to wash away our sins,
why not be prepared to receive it with joy instead of cultivating or
encouraging a disposition to ignore it?
"Baptism for the remission of sins is the third principle of the gospel
of Christ. Then comes the ordinance of the laying on of hands for the
gift of the Holy Ghost. Peter says, on the day of Pentecost, to which
we have directed your attention, 'And ye shall receive the gift of
the Holy Ghost.' What did that consist of? The gift of God's Spirit.
The reception of God's power, a portion of His power. The reception
of an influence which leads those who possess it near to God in their
feelings and in their faith. A feeling which produces not only that
inward consciousness of acceptance with God as His son or daughter, but
a power which gives outward manifestations of its divinity. Jesus did
promise to the apostles when he sent them out first, that 'These signs
shall follow them that believe.' Here are His words, 'Go ye into all
the world and preach the gospel to every creature. He that believeth
and is baptized shall be saved. He that believeth not shall be damned,
_and these signs shall follow them that believe_.' The words of Christ,
in the last chapter of Mark, 15th and following verses.
"'Well,' says one, 'you know we do not believe in miracles now. These
signs were miracles, but we do not believe in them now.' That may be,
my friends. This is the very reason why we are here, because there is
such a great disbelief in the Bible; because there is a disposition to
ignore the Bible; because there is a disposition to ignore the promises
of Christ; and we wish to show you the things that are denied; we wish
to point out to you the doctrines our fathers have denied; that our
teachers have denied, and we wish to show you that they are in the
Bible, the word of God, in the book which some have gone so far as to
assert that we do not believe in. But is it true that the promises of
God were fulfilled anciently in regard to this matter? Yes! In the 19th
chapter and 7th verse of the Acts of the Apostles, you will find an
instance related of the Apostles laying their hands on some that had
been baptized, and they spake with tongues. This was one of the gifts
that was manifested, in consequence of their receiving that spirit
which produced them. See also Mark 16th and 20th.
You must not consider that, in teaching these doctrines, we are
advancing something of ourselves, something new. If we were teaching
new doctrine you would have a right to call us to account and ask us
for the proof. We are teaching old doctrine. We are teaching the New
Testament doctrines, instead of those of our Christian friends. We
have no spirit of enmity in the least degree, towards any living soul,
and when we refer to the faith of our Christian friends remember, it
is simply to make the difference between their views and ours more
distinct to you. I say instead of our friends calling us to account,
it is the Latter-day Saints who have the right to come out and say to
their Christian friends, 'See here, why do you deny signs which Christ
said should follow believers? What believers did Christ speak about?
Why believers in His gospel, He taught us that these signs should
follow believers. Well then, if our Christian friends deny that, we
have the right to call them to account. If Christ said that these
miracles manifestations of Almighty power should follow the believers,
I say what reason have you to deny it? The question is not now whether
the Latter-day Saints possess the power or not. The question at issue
at present is not whether the teachers of the Church of England have
the power or not. The question is, Does Christ promise that power
to believers in the gospel? I say He does, and I say that those who
deny that such powers should follow believers, teach that which is
contrary to the word of Christ and contrary to the facts that appeared
in connection with the teachings and administration of the doctrines
of Christ. So that it is not the Latter-day Saints that introduce a
new doctrine, and we say to our friends, Hear us, we beseech you. Hear
the message we have to deliver, for God has sent us to teach the old
religion, the religion of Jesus, the simple plan which was revealed
from heaven in ancient days, to save the children of men.
"Peter said, on the day of Pentecost, speaking of the gospel and its
attendant blessings, 'for this promise is unto you.' That is, to the
people who stood before him, 'to your children and unto all that are
afar off even as many as the Lord our God shall call.'
"You see it was not confined to the members of the church in the first
place, as some would have us believe. The promise of the laying on of
hands for the gift of the Holy Ghost was made to the children of those
who heard Peter, and to all who were afar off, even as many as the Lord
our God should call. And if it be true that God is calling sinners to
repentance now, we should see the same power manifested today, that is,
if we have the true gospel. There can be no doubt of this.
"Which will you have, my friends, the doctrine of the Bible or the
doctrines of men? If you accept the doctrines of the Bible you will
have to become Latter-day Saints, and of course that would be out
of the question for a good many. But we cannot find these doctrines
anywhere else, and that is a perplexity. What shall we do about them?
When I am speaking to you I think of the position I occupied myself,
when I heard the Latter-day Saints first. I went to their meeting, not
expecting to hear anything that would interest me by any means, but I
heard the Bible doctrine taught. I could not deny it. I found I had
been mistaken. I did not incline in my heart to fight against God,
but considerations came up. If I become a Latter-day Saint, people
will call me a Mormon. If I embrace these doctrines, my friends will
point at me the finger of scorn. If I become a Latter-day Saint my
good neighbors will say I am deceived and led astray, and that I have
embraced a doctrine that is in opposition to the teachings of Christ.
Of course these things flashed through my mind when I considered and
read the Bible to ascertain positively whether these Mormons taught
the truth or not. I thought this--well! I have been religious for the
purpose of making my peace with God, but I have been mistaken and led
astray by men whom God had not sent to preach the gospel; but now I
have found the truth, the old promises relating to God's power, all
things as at the beginning, have been restored, and I have the promise
of obtaining a place with the righteous, according to the mind and will
of my Heavenly Father. Let friends say what they please, let them say
I am deceived, but I believe this Bible is true. Let them say whatever
they may in regard to my faith; no matter. I thought of the time of
Christ. They called Christ hard names; and of the Apostles they spake
a great deal of evil. In fact the Bible says they called them all
manner of evil, and although I expected my friends would denounce me,
still when I thought of what Christ had suffered, I was reconciled and
instead of fighting against God, I was willing to accept His doctrine,
in order to obtain His blessings.
"I state to you my friends that since the day I entered this Church I
have rejoiced exceedingly. I have found proofs upon proofs. I have had
reason to rejoice in consequence of the manifestations of God's power,
confirmatory of the doctrines, and I can say that the Church of Christ
is set up, its doctrines are taught, its practices are practiced, its
promises are fulfilled, and the evidences of its divine power are
manifested in the midst of this people.
"I would like to say a few words in regard to another point. I have
just said that I had been taught a religion by men whom God _had not
sent_. I would like to explain. You will excuse us if we seem to be
very extreme in our views. We have taken the liberty to teach you the
truth, just as we have it, and when we say something that comes in
contact with what you have received, excuse us. There is no bad feeling
at all, or unfriendliness in the least. But we believe in persons
being invested with the proper authority to preach the gospel. Paul
says, speaking of the authority of the Holy Priesthood, 'No man taketh
this honor unto himself, but he that is called of God as was Aaron.'
(Heb. v: 4.) 'Faith cometh by hearing, and how can we hear without a
preacher?' (Rom. x: 14-17. ) 'No man taketh this honor unto himself,
except he be called of God as was Aaron.' Now that is very plain,
and what does it mean? Simply what it says. That no man has a right
to administer in the ordinances of religion except he be sent of God
as was Aaron, for how can a man preach except he be sent? (Rom. x:
15.) If that be admitted, of course the next question of importance
is, How was Aaron sent? By turning to the history we have of God's
dealing with Moses, in reference to the gathering of the Israelites,
from Egpyt, you will find that God instructed Moses to call Aaron to
be his helper. (Ex. iv: 15, 16.) Here is the proof. No man can preach
the gospel simply because he feels inclined within himself to be a
preacher. No man can preach the gospel--that is with God's approval and
authority--unless God commission him. God commissioned every one of his
preachers in ancient times. He spoke from heaven. He directed those who
held this authority to call others. Christ called the Apostles as He
was called. His Father called Him; He called the Apostles, and He said,
'As my Father hath sent me, even so send I you.' (St. John xx: 21). 'He
that receiveth you receiveth me; and he that receiveth me receiveth Him
that sent me.' The authority was here, you see. God called Moses; He
instructed Moses to call Aaron; so that Aaron stood exactly in the same
relation to God as did the Apostles; the latter being called of God the
Father through Christ. That would be evident, because one whom God had
authorized to act as His servant was instructed by Him to call Aaron.
Now, you observe, no man has a right to exercise the authority of the
priesthood unless he is called of God as was Aaron.
"Are the preachers--those who commonly preach in connection with the
churches of the present day called of God as was Aaron? Or, in other
words, are they called by revelation from God? This is the question.
We do not doubt the propriety of their being called in this way,
because the Bible says they ought to be. Do our Protestant ministers,
at the present time, profess to be sent of God as was Aaron? Is there
a minister connected with the Christian denominations of the present
day who professes to be sent of God by direct revelation? Not one. It
does not require any argument at all. They do not profess that they
have heard from God. They say that God has not spoken since the last
book of the New Testament was written. They say it is a sin, and they
find fault with the Latter-day Saints because we believe that God does
speak; that He has a right to speak; and it is necessary we should have
His approval and commission in order to qualify us to attend to the
business of His Church. So that our present Christian teachers do not
profess to be called of God as was Aaron. They deny all revelation at
present, or since the Bible was written.
"You know the ministers, among their other errors, receive pay for
preaching. That is an innovation also. The ancient apostles, and
seventies, and bishops, and so on, were not paid for preaching. But
our present ministers are. The preachers of this Church, with whom I
am connected, are not paid for preaching. They preach without money,
without purse, and without scrip. Now the preachers of the present
churches make a business of preaching. They learn to be preachers.
They are brought up to be preachers in consequence of their parents
or guides finding in this way a place where they may make a living.
Such ministers sometimes acknowledge one kind of revelation. Not
that God tells the people about His will, or that He manifests His
power, but they sometimes tell us they have received a call from
one congregation to another. But there is one peculiarity about it,
viz: the congregation that calls them is a congregation that almost
invariably offers them more money than the congregation to which they
have been attached. This is the only instance of any kind of revelation
being acknowledged by our Christian teachers. God has not spoken,
say they, by inspired men, since the days of the ancient apostles.
He has not spoken directly to the church. He has not authorized a
single man to preach, but sometimes a call is given from less money to
more. And though they are feeling full of love and affection for the
congregation with which they have labored for years, yet they are sorry
and regret so much that that call must be heeded, which takes them from
among their old friends to a new congregation. But, you see, the new
congregation offers the most money, and that cannot be disregarded.
"My friends, these are a few of the doctrines of the Church of Jesus
Christ of Latter-day Saints. Are we displeased with anybody? No, not at
all. All are at liberty to believe what they please. But we are placed
under obligations to deliver the message which God has sent. We say we
are not solely dependent on the Bible, because God has sent the gospel.
We do not wish you to think that we regard the Bible lightly. Of course
you will have noticed, from our remarks, that this is not so. But we
say from the Bible alone we could not have discovered the true way of
life, any more than thousands of our friends have been able to do so.
Why millions of people have read the Bible but have not discovered some
of these doctrines. They have been lead to preach the things contained
therein, and if they had discovered the doctrine, this Bible cannot lay
on hands for the gift of the Holy Ghost. That part of the work that is
necessary for man's salvation must be done by one whom God authorizes.
Therefore the Bible alone is not sufficient. It contains the truth. It
is the word of God. It contains the instruction of the apostles. But it
does not contain the divine authority that is necessary to commission a
man to baptize or administer in any ordinance pertaining to the house
of God.
"Now, my friends, may God bless you. And my brethren and sisters, may
the Holy Spirit, which leads unto all truth, abide upon us, and may we
who have found the truth have a disposition to retain it. May we have
the moral courage to say, 'Let God be served. Let His truth be obeyed.'
Let the Almighty be honored, and if other people choose to follow their
own fancies, or the deceptions presented before them by men whom God
has not sent, as for us and our house, let us serve God.
"May God bless us, in the name of Jesus Christ. Amen."
CHAPTER XIV.
MR. BROWN'S LETTER TO THE MARSHALLS.
Mr. Brown soon became acquainted with a number of leading Mormon Elders
who in formed him more concerning the history of the peculiar people,
among whom he was a visitor. The sights in and around the city were
viewed by him, and he had time to inspect the most important buildings
and places of interest. According to promise, he wrote a letter to the
Marshalls giving some of his impressions of the country and the people,
and his epistle is here reproduced in full:
DEAR FRIENDS:
"I am at length in the land of the Mormons in the city of the Saints
by the dead sea of America. I have been well received, and am pleased
beyond measure with what I have seen and heard.
"It is a wonderful West. Our country as a whole surpasses the
inexperienced conception of Europeans, and places their cramped-up
districts, and tiny, although beautiful nations, in the position of
play-things when compared with the vastness of America--rustic, rough,
and rude as even its oldest places appear. Then what shall we say of
the wide West--until recently an unknown region--with its variety
of natural wonders, its wild mountains, appalling peaks and lonely
valleys, industries, mines of wealth, gorges, streams, plains! It is
grand, notwithstanding its development is yet in its infancy. Its
possibilities for future greatness are inconceivable even to the hardy
pioneer.
"We came over the Chicago Rock Island and Pacific Railway from Kansas
City, _via_ Denver. The State of Kansas, with its beautiful eastern
cities, and its wonderful plains and new and thriving settlements in
the western part, was presented to our view from the comfortable palace
coaches of this well-equipped road.
"From Denver, where one sees the Rocky Mountains, cloven with fantastic
ravines, and horrible chasms, dressed with rough and shaggy woods,
and capped with everlasting ice and snow, we proceeded to Pueblo,
and thence over the Denver & Rio Grande Railway, to Grand Junction,
Colorado. It is no exaggeration to say that the mountain scenery
along this route is the most magnificent in the world; while the
mid-continent region, which this road traverses, is doubtless the most
picturesque portion of our country. Very appropriately, this road, with
its western connection--the Rio Grande Western--has been named, 'The
Scenic Line.'
"Having passed Grand Junction, we soon enter Utah, and find ourselves
in a country of bluffs, cliffs, wonderful formations, and deserts,
which become wearisome in spite of the novelty of the scene. Nothing,
however, could be more romantic than the worn battlements and rocky
tablets, between which, for miles and miles, the road winds its way.
Nearing Castle Valley, we attained a higher level, where the cliffs
came nearer and were more precipitous, with the spaces between more
green.
"We are climbing towards the heights of the Wasatch--the western
bulwark of the Rockies just passed. Ahead is the Castle Gate, 'the most
inspiring as a single object, of all the marvelous scenes between the
plains and the Salt Sea.' We soon entered fairly into the Spanish Fork
Canyon, the sides of which are neither rough nor cliff-bound, but,
rather, are steep and rounded, covered with soft walls of greenery,
and groves of aspen and oak. Nearing the valley, we beheld Mt. Nebo,
over-topping other pyramids of the Wasatch range. Westward lies the
volcanic mountain ranges and the arid deserts of Utah and Nevada; but
at our feet, stretches forth a lovely valley, with the fresh, clear
waters of the Utah Lake in the center.
"We passed on through miles of fertile farmland, and between us and the
pretty lake were fine meadows, upon which sleek herds were grazing. A
semi-circle of Mormon settlements lie at the feet of the encompassing
hills, except upon the western side, where no water is found. Provo
is the largest of the cities in this valley. A short ride, and we
crossed the summit of a low mountain range, separating the valley, we
had just passed over, from the the Great Basin. The train followed
along the Jordan river which empties the waters of the Utah Lake into
the Great Salt Lake. Salt Lake Valley lies before us, with the city of
the Saints, and the wonderful saline sea to the north, the peaks of
the Wasatch, to the north and the east; and about us, on every side,
the marks of industry, thrift and prosperity, set in a framework of
surprisingly beautiful scenery.
"The valley is extremely pretty when seen at the best season of the
year. In autumn, when Nature, by the early frosts, has delicately
tinted the leaves with brilliant hues, the mountains and the hillsides
are very attractive; the contrast between the vegetation of the hills
and the colors of the valley, is an interesting feature in the panorama
spread before the delighted observer.
"Utah contains a population of about 200,000; it has an area of 85,000
square miles, much of which is mountains. The Great Salt Lake is about
forty by ninety miles in size, and contains several islands. Fish
abound in the numberless small streams that flow from and through the
picturesque canyons of the Wasatch.
"The sterility of the country was removed by a system of irrigation
from the mountain streams which fertilized the earth, causing it to
yield in abundance, and to 'blossom as the rose.'
"When you remember the population and the area, it will readily
appear that there is great room for more inhabitants, and yet it must
be remembered that only a small portion of the ground is fit for
cultivation, the greater part being wild hills or sandy desert. The
numerous valleys are like fruitful oases in a wilderness of rugged
mountains, which latter serve as reservoirs for the snows of winter,
that supply the summer rills with water.
"The valley, sometimes called the Great Basin, has an elevation of
from four to five thousand feet, being surrounded and intersected by
mountain ranges, which rise from five to seven thousand feet above the
level of the basin. The Wasatch range extends along the east side of
the valley; at its western base is a narrow strip of land, the most
fruitful in the Territory. In many other parts the soil is alkaline
and sterile. In other districts there are fertile basins, with soil
of good quality, yielding in places from fifty to ninety bushels of
grain to the acre. There are immense deposits of coal, iron, and other
valuable minerals, among them being gold, silver, copper, zinc, lead,
sulphur, alum and borax. Salt works have been established in different
places along the shores of the great lake, the water of which contains
about 16 per cent, solid matter, 97 per cent, of which is common salt.
In the chasms and ravines of the mountain streams are found cedar,
pine, quaking asp, oak and maple, but timber is difficult of access.
This, however, is compensated for by the immense deposits of coal in
the neighborhood, and in the Territory itself, and by the railroad
facilities the Territory now enjoys for shipping timber from Oregon and
California.
"The hardships of early times, which are now well-known in history,
have given way to prosperity, and the hidden resources of the hills
and dales are appearing to bless the children of the Mormon pioneer.
Thriving towns and cities extend from north to south, from east to
west, over the whole territory, and Mormon colonies are planted along
the Rocky Mountains, from Mexico in the south, to Canada in the north.
Their industry is proverbial; they view the building of cities, hamlets
and villages as a divine call, taking hold of the often perilous labor
with the invincible determination born of religious zeal and duty.
"Salt Lake City has a population of about fifty thousand, but it must
not be understood that all these are Mormons. The tide of prosperity
that has come to this people, has brought with it thousands of citizens
from all parts of the United States, until the population is as mixed,
in a religious sense, as that of any of the states of the Union;
churches of all the Christian denominations, the halls of the agnostic,
the synagogue of the Jew, and the gathering place of the infidel, are
alike represented.
"Among the buildings of interest, in Salt Lake City, is the tabernacle,
a remarkable edifice, and the great center of attraction. It was
completed in 1870, is an oval-shaped building, with a major diameter
of 233 feet, and a heighth of 70 feet, having a huge dome-shaped roof
resting on pillars of sand stone. It seats about nine thousand people,
and contains one of the largest organs in the world. Here services
are held every Sabbath, when the Elders of the Church, leaders of the
people, instruct the gathered thousands in the religion which, to my
mind, is the only scriptural on now preached, and certainly the only
one among them all having practical life and vitality. It contains the
germs of power that will leaven the whole religious world, scoff and
deride as they may.
"The famous temple, erected at a cost of several millions, begun in
1853, now nearly completed, is built of gray granite, with walls more
than six feet in thickness; It has a length of 200 and a width of 100
feet; the main walls rise to a height of 100 feet; there are three
towers and numerous minarets, on each end of the building, the center
east tower being surmounted by a figure representing an angel blowing a
trumpet, proclaiming the restoration of the gospel in the latter days.
The cap-stone was placed on this tower, amid great rejoicing, in April,
1892, when it was decided to finish the building, and dedicate it in
April, 1893, the occasion of the annual conference of the Church, which
is also the anniversary of its organization (April 6th, 1830) in New
York State, with six members. This great building is of elegant design,
grand proportions and unique pattern, a marvel of beauty, strength and
solidity. Temples, of which there are several in the Territory--one
in Logan, one in Manti, one in St. George--are designed for use in
performing holy ordinances for the living, and vicarious work by the
living for the dead, as you understand the faith of the Saints, and as
Elder Durant has often referred to and explained in his conversations
with you.
"A Stake is a division of the Church, presided over by a council of
three High Priests, and in Utah generally corresponds geographically
to the division of counties, while in other states and territories, it
often embraces larger districts. The stakes are divided into wards, in
each of which a bishop and his two counselors exercise supervision.
These again are subdivided into districts where presiding Elders or
teachers look after the interests of the Church members. There are
thirty-three stakes of Zion, with something over three hundred wards.
Each stake has a general assembly building, while each ward, besides,
has a structure for religious worship. The Assembly Hall, erected
at a cost of $90,000, dedicated January 9th, 1882, erected near the
temple, is the meeting place for the Salt Lake Stake of Zion. Much like
a church in appearance, it is 120 by 68 feet in size, seating three
thousand people, and is one of the most conspicuous buildings in the
city. The walls are built of rough-hewn granite taken from the same
quarrie that has supplied material for the temple.
"There are many other fine buildings in the city, besides natural
attractions, as, for instance, Garfield Beach, where bathing is the
pleasantest in America, the Hot Springs, the Warm Sulphur Springs, the
gas wells, etc. There are seventy miles of electric street railway,
and a hundred miles of streets. These avenues are 132 feet in width,
having in many places rows of shade trees on either side. Salt Lake
City covers as large an area as many other cities with five times its
population, and, excepting the business part, is largely composed of
villas.
"Other principal cities are Ogden, Logan and Provo. Ogden, thirty-seven
miles north of Salt Lake, is the railroad city of the territory, and
shows the results of the thrift and industry of its inhabitants on
every side. Many beautiful natural attractions surround it--its warm
springs and rugged canyons being admired by all who see them.
"But I have not space in this already long letter to describe the
mines, the manufacturing, industrial and commercial establishments
which abound in this city and in the territory. Neither can I take
time to more than merely refer to the schools, public and private,
and to the educational facilities of the people. It has often been
asserted that the Mormons are opposed to education, but the schools in
every hamlet and city bear witness to the falsity of the assertion.
No territory or state of the Union, of equal age with Utah, has finer
school buildings, or is more advanced in matters of education, and to
the Mormons may be ascribed the honor of having built and heartily
supported the system that has made this possible.
"I see on every side among the Mormons, people who are honest in their
convictions, who have a living faith and put their faith and teachings
into practice, who are industrious and thrifty, kind to the poor,
sober, virtuous. There are no signs of abject poverty anywhere in this
city, and much less among the hundreds of country settlements; idleness
is discountenanced by the Mormons, until among them as a people there
are no beggars, tramps or drones.
"A few more words, and I will not tire you with more this time. While,
of course, I do not agree with all the doctrines of the Church, I
consider the people as a whole are fair minded, and broad in their
views. I have met the chief men of the Mormon Church, and have had a
number of pleasant interviews with them. I find them men of grave and
reverend demeanor, very religions in thought and deed, but not given
to cant. They have not the sanctimonious airs that are so frequently
noticed in religious ministers. Wilford Woodruff is the present head
of the Church, the fourth man who has occupied that position--his
predecessors having been: Joseph Smith, Brigham Young and John Taylor.
"Mr. Woodruff is several years beyond four score, but is hale and
hearty, very affable in manner and interesting in conversation. He is
a man of sturdy build, with a kindly, honest, intelligent face, and a
manner especially winning and agreeable. You know that I have contended
that the leaders of this movement were insincere, but when I met them
and talked with them, when I marked the unwavering faith of that
good, venerable old man, I changed my mind. In some things, he may be
mistaken, but he is an honest worshipper of God.
"I must not close without remembering Mr. Durant to you. He was
overjoyed to find his family all well upon his arrival. During my stay
in this territory, I have remained at his home a part of the time, and
have been very kindly treated.
"With love to all, I am your friend,
"WALTER T. BROWN."
CHAPTER XV.
CONCLUSION.
Kind reader, a word before we separate: if you are not a member of
what is commonly called the Mormon Church, having read the foregoing
pages, you must certainly acknowledge that you know more concerning its
doctrines, from a Mormon standpoint, than you ever knew before.
We have tried to present to you, in a plain and very simple manner,
some of the first principles of our faith, the true gospel of Jesus
Christ. What do you think of them? Will they, or will they not, stand
scrutiny? It is left with you to answer, and as God has blessed you
with free agency, it is your privilege to judge and decide.
Do not treat these doctrines indifferently, nor carelessly throw them
aside. Should they be true, the message is of the utmost importance to
you. Surrounded with so many proofs, the faith of the Latter-day Saints
should demand your further investigation.
Books, tracts, and sermons, in great numbers, and within easy reach,
are at your command. Read, listen, investigate! Thousands have done so
before, and bear testimony to having received a knowledge of the divine
truth, as herein presented.
I part from you with the words of the poet true as any to be found:
"Know this, that every soul is free,
To choose his life and what he'll be,
For this eternal truth is given,
That God will force no man to heaven.
"He'll call, persuade, direct aright--
Bless him with wisdom, love, and light--
In nameless ways be good and kind,
But never force the human mind.
"Freedom and reason make us men;
Take these away, what are we then?
Mere animals, and just as well
The beasts may think of heaven or hell."
APPENDIX.
WHAT BRIGHAM YOUNG SAID.
It is not only a privilege, but a duty for the Saints to seek unto the
Lord their God for wisdom and understanding, to be in possession of the
spirit that fills the heavens, until their eyes are anointed and opened
to see the world as it really is, to know what it is made for, and why
all things are as they are. It is one of the most happifying subjects
that can be named, for a person, or people, to have the privilege of
gaining wisdom enough while in their mortal tabernacle, to be able to
look through the whys and wherefores of the existence of man, like
looking through a piece of glass that is perfectly transparent; and
understand the design of the Great Maker of this beautiful creation.
Let the people do this, and their hearts will be weaned from the
world.--Journal of Discourses Vol. I., p. 111.
This people are to the world an object of derision and hatred; to God,
of care and pity.--J. of D. Vol. V., p. 350.
There is not a person in this community that can bring to mind or
mention the time when I exhibited one particle of sorrow or trouble to
them. I calculate to carry my own sorrows just as long as I live upon
this earth; and when I go to the grave, I expect them all to go there,
and sleep with me in silence.--Journal of Discourse, Vol I., p. 31.
If people act from pure motives, though their outward movements may not
always be so pleasant as our traditions would prefer, yet God will make
those acts result in the best good to the people.--J. of D. Vol. V., p.
256.
No man can be exalted unless he be independent.--Journal of Discourses,
Vol. I., p. 111.
There are but few of us but what have been honored with as convenient a
place for a birth as was Jesus.--J. of D., Vol. IV., p. 131.
You remember reading in the last book of the New Testament, that
in the beginning God cursed the earth; but did He curse all things
pertaining to it? No, He did not curse the water, but He blessed
it. Pure water is cleansing it serves to purify; and you are aware
that the ancient Saints were very tenacious with regard to their
purification by water. From the beginning the Lord instituted water for
that purpose among others. I do not mean from the beginning of this
earth alone; and although we have no immediate concern in inquiring
into the organization of other earths that do not come within reach
of our investigation, yet I will say that water has been the means
of purification in every world that has been organized out of the
immensity of matter.--J. of D. Vol. VII., p. 162.
The blood will not be resurrected with the body, being designed only to
sustain the life of the present organization. When this is dissolved
and we again obtain our bodies by the power of the resurrection, that
which we now call the life of the body, and which is formed from the
food we eat and the water we drink, will be supplanted by another
element; for flesh and blood cannot inherit the kingdom of God.--J. of
D. Vol. VII., p. 163.
If we accept salvation on the terms it is offered to us, we have got to
be honest in every thought, in our reflections, in our meditations, in
our private circles, in our deal, in our declarations, and in every act
of our lives, fearless and regardless of every principle of error, of
every principle of falsehood that may be presented.--J. of D. Vol. V.,
p. 124.
There is no such thing as a man being truly rich until he has power
over death, hell, the grave, and him that hath the power of death,
which is the devil.--J. of D. Vol. I., p. 271.
All men should study to learn the nature of mankind, and to discern
that divinity inherent in them. A spirit and power of research is
planted within, yet they remain undeveloped.--J. of D. Vol. VII., p. 1.
I am hated for teaching people the way of life and salvation for
teaching them principles that pertain to eternity, by which the Gods
were and are, and by which they gain influence and power. Obtain that
influence, and you will be hated, despised, and hunted like the roe
upon the mountains.--J. of D. Vol. VII., p. 3.
Never accuse a man or a woman of evil, until you find out the cause.
Never judge by the outward appearance.--J. of D. Vol. V., p. 169.
Do not get so angry that you cannot pray; do not allow yourselves to
become so angry that you cannot feed an enemy.--J. of D. Vol. V., p.
228.
Do not offend God by not doing as He wants you to.--J. of D. Vol. V.,
p. 236.
If you could crowd an individual or a community into heaven without
experience, it would be no enjoyment to them. They must know the
opposite; they must know how to contrast, in order to prize and
appreciate the comfort and happiness, the joy and the bliss they are
actually in possession of.--J. of D. Vol. V., p. 294.
We have to learn to submit ourselves to the Lord with all our hearts,
with all our affections, wishes, desires, passions, and let Him reign
and rule over us and within us, the God of every nation; then He will
lead us to victory and glory; otherwise He will not.--J. of D. Vol. V.,
p. 352.
There is only one thing to fear, and that is, that you will not be
faithful to the kingdom of God.--J. of D. Vol. V., p. 228.
My Christian brethren in the world say it is a piece of folly a species
of extreme nonsense, to believe that water will wash away sins. It is
no matter to me what they say; it is a commandment of the Lord; there
is no mistake in it, it tells for itself. He says, Do thus and so, and
your sins shall be washed away. I care not how they are taken away;
whether an angel takes them to the Lord to get forgiveness, whether
they sink to the bottom of the stream, or float on the top, and be
scattered to the four winds; He says, _Go into the water_ and be
baptized, and they shall be washed away; which is enough for me.--J. of
D. Vol. I., p. 239.
When the wicked have power to blow out the sun, that it shines no more;
when they have power to bring to a conclusion the operations of the
elements, suspend the whole system of nature, and make a footstool of
the throne of the Almighty, _they may then think to check, Mormonism
in its course_, and thwart the unalterable purposes of heaven. Men may
persecute the people who believe its doctrine, report and publish lies
to bring tribulation upon their heads, earth and hell may unite in
one grand league against it, and exert their malicious powers to the
utmost, but it will stand as firm and immovable in the midst of it all
as the pillars of eternity.--J. of D. Vol. I., p. 88.
The time will come when the kingdom of God will reign free and
independent. There will be a kingdom on the earth that will be
controlled upon the same basis, in part, as that of the Government
of the United States; and it will govern and protect in their rights
the various classes of men, irrespective of their different modes of
worship; for the law must go forth from Zion, and the word of the Lord
from Jerusalem, and the Lord Jesus will govern every nation and kingdom
upon the earth.--J. of D. Vol. V., p. 329.
Keep your spirits under the sole control of good spirits, and they will
make your tabernacles honorable in the presence of God, angels, and
men. If you will always keep your spirits in right subjection, you will
be watching all the time, and never suffer yourselves to commit an act
that you will be sorry for, and you can see that in all your life you
are clear. Do not do anything that you will be sorry for.--J. of D.
Vol. V., p. 328.
The Lord will not reveal all that we at times wish Him to. If a school
master were to undertake to teach a little child algebra, you would
call him foolish, would you not? Just so with our Father; He reveals to
us as we are prepared to receive.--J. of D. Vol. V., p. 330.
The philosophers of the world will concede that the elements of which
you and I are composed are eternal, yet they believe that there was a
time when there was no God.--J. of D, Vol. I, p. 5.
You will find that this probation is the place to increase upon every
little we receive, for the Lord gives line upon line to the children of
men. When He reveals the plan of salvation, then is the time to fill up
our days with good works.--J. of D., Vol. I, p. 5.
When you embark to fill up the end of your creation, never cease to
seek to have the Spirit of the Lord rest upon you, that your minds may
be peaceable, and as smooth as the summer breezes of heaven. Never
cease a day of your life to have the Holy Ghost resting upon you.--J.
of D., Vol, I, p. 69.
When I have served my God and my brethren, when I have performed every
act required of me, _until nothing remains to be done, but to lie down
and rest_, to seek recreation, then it becomes my lawful privilege, and
not before.--Journal of Discourses, Vol. I., p. 112.
If you want to apostatize, apostatize, and behave yourselves.--J. of
D., Vol. I, p. 84.
The duty of the mother is to watch over her children, and to give
them their early education, for impressions received in infancy are
lasting. You know, yourselves, by experience, that the impressions
you have received in the dawn of your mortal existence, bear, to this
day, with the greatest weight upon your mind. It is the experience of
people generally that what they imbibe from their mothers in infancy
is the most lasting upon the mind through life. This is natural, it is
reasonable, it is right. I do not suppose you can find one person among
five hundred who does not think his mother to be the best woman that
ever lived. This is right, it is planted in the human heart. The child
reposes implicit confidence in the mother, you behold in him a natural
attachment, no matter what her appearance may be, that makes him think
his mother is the best and handsomest mother in the world.--J. of D.,
Vol. I, p. 67.
I never passed John Wesley's church in London without stopping to
look at it. Was he a good man? Yes; I suppose him to have been, by
all accounts, as good as ever walked on this earth, according to his
knowledge. Has he obtained a rest? Yes, and greater than ever entered
his mind to expect; and so have thousands of others of the various
religious denominations.--J. of D., Vol. VII., p. 5.
Persecution and hatred by those who love not the truth are a legacy
bequeathed by the Savior to all his followers; for He said they
should be hated of all men for His name's sake. If we had ceased
to be persecuted and hated we might fear; but the prospect is
encouraging.--J. of D., Vol. VII., p. 42.
When I hear persons say that they ought to occupy a station more
exalted, than they do, and hide the talents they are in possession of,
they have not the true wisdom they ought to have. There is a lack in
them, or they would improve upon the talents given.--J. of D., Vol.
VII., p. 162.
Take a course to let the Spirit of God leave your hearts, and every
soul of you would apostatize.--J. of D., Vol. VII., p. 55.
Truth is obeyed when it is loved. Strict obedience to the truth will
alone enable people to dwell in the presence of the Almighty.--J. of
D., Vol. VII., p. 55.
When men come into this Church merely through having their judgments
convinced, they still must have the Spirit of God bearing witness to
their spirits, or they will leave the Church, as sure as they are
living beings. The Saints must become one, as Jesus said His disciples
should be one. They must have the Spirit testifying to them of the
truth, or the light that is in them will become darkness, and they
will forsake this kingdom and their religion. I wished to bear this
testimony.--J. of D., Vol. VII., p. 55.
There will not be so many people that will go into that awful place
that burns with fire and brimstone, where they sink down, down, down to
the bottom of the bottomless pit, as the Christians say, not near so
many as the Christian world would have go there. That gives me great
joy, notwithstanding all the perils and persecution we have suffered
through the wickedness of the wicked. Liars, sorcerers, whoremongers,
adulterers, and those that love and make a lie, will be found on the
outside of the walls of the city; but they will never get into the
bottom of the bottomless pit. Who will go there and become angels
of perdition and suffer the wrath of an offended God? Those who sin
against the Holy Ghost.--J. of D., Vol. VII., p. 144.
The eloquence of angels never can convince any person that God lives,
and makes truth the habitation of His throne, independent of that
eloquence being clothed with the power of the Holy Ghost; in the
absence of this, it would be a combination of useless sounds.--J. of
D., Vol. I., p. 90.
Embrace a doctrine that will purge sin and iniquity from your hearts,
and sanctify you before God, and you are right, no matter how others
act.--J. of D., Vol. IV., p. 78.
Every time you kick "Mormonism," you kick it up stairs: you never kick
it down stairs. The Lord Almighty so orders it.--J. of D., Vol. VII.,
p. 145.
If you want to see the principle of devilism to perfection, hunt among
those who have once enjoyed the faith of the holy gospel and then
forsaken their religion. We have the best and the worst.--J. of D.,
Vol. VII,, p. 145.
Darkness and sin were permitted to come on this earth. Man partook of
the forbidden fruit in accordance with a plan devised from eternity,
that mankind might be brought in contact with the principles and powers
of darkness, that they might know the bitter and the sweet, the good
and the evil, and be able to discern between light and darkness, to
enable them to receive light continually.--J. of D., Vol. VII., p, 158.
I will not say, as do many, that the more I learn the more I am
satisfied that I know nothing; for the more I learn the more I discern
an eternity of knowledge to improve upon.--J. of D., Vol. VII., p. 162.
This American continent will be Zion, for it is so spoken of by the
prophets. Jerusalem will be rebuilt and will be the place of gathering,
and the tribe of Judah will gather there; but this continent of America
is the land of Zion.--J. of D., Vol. V., p. 4.
One-third part of the spirits that were prepared for this earth
rebelled against Jesus Christ, and were cast down to the earth, and
they have been opposed to him from that day to this, with Lucifer at
their heard. He is their great General Lucifer, the Son of the Morning,
He was once a brilliant and influential character in heaven, and we
will know more about him hereafter.--J. of D., Vol. V., p. 55.
It is the man who works hard, who sweats over the rock, and goes to the
canyons for lumber, that I count more worthy of good food and dress
than I am.--J. of D., Vol. V., p. 99.
Chastisements are grievous when they are received; but if they are
received in patience, they will work out salvation for those who
cheerfully submit to them.--J. of D., Vol. V., p. 124.
Mourning for the righteous dead springs from the ignorance and weakness
that are planted within the mortal tabernacle, the organization of
this house for the spirit to dwell in. No matter what pain we suffer,
no matter what we pass through, we cling to our mother earth, and
dislike to have any of her children leave us. We love to keep together
the social family relation that we bear one to another, and do not
like to part with each other; but could we have knowledge and see into
eternity, if we were perfectly free from the weakness, blindness and
lethargy with which we are clothed in the flesh, we should have no
disposition to weep or mourn.--J. of D., Vol. IV., p. 131.
First reform in your moral character and conduct one towards another,
so that every man and woman will deal honestly and walk uprightly with
one another, and extend the arm of charity and benevolence to each
other, as necessity requires. Be moral and strictly honest in every
point, before you ask God to reform your spirit.--J. of D., Vol. IV.,
p. 61.
If we could see our heavenly Father, we should see a being similar
to our earthly parent, with this difference: our Father in heaven is
exalted and glorified. He has received His thrones, His principalities
and powers, and He sits as a governor, as a monarch, and overrules
kingdoms, thrones and dominions that have been bequeathed to Him, and
such as we anticipate receiving. While He was in the flesh, as we are,
He was as we are.--J. of D., Vol. IV., p. 54.
When we have done with the flesh, and have departed to the spirit
world, you will find that we are independent of those evil spirits. But
while you are in the flesh you will suffer by them, and cannot control
them, only by your faith in the name of Jesus Christ and by the keys of
the eternal priesthood. When the spirit is unlocked from the tabernacle
it is as free, pure, holy and independent of them as the sun is of this
earth.--J. of D. Vol. IV,, p. 134.
The spirit of every man and woman that gets into the celestial kingdom
must overcome the flesh, must war against the flesh until the seeds of
sin that are sown in the flesh are brought into subjection to the law
of Christ.--J. of D., Vol. IV., p, 197.
Natural philosophy is the plan of salvation, and the plan of salvation
is natural philosophy.--J. of D. Vol. IV., p. 203.
There is no spirit but what was pure and holy when it came here from
the celestial world. There is no spirit among the human family that
was begotten in hell; none that were begotten by angels, or by any
inferior being. They were not produced by any being less than our
Father in heaven. He is the Father of our spirits, and if we could
know, understand and do His will, every soul would be prepared to
return back into His presence. And when they get there, they would see
that they had formerly lived there for ages; that they had previously
been acquainted with every nook and corner, with the palaces, walks
and gardens; and they would embrace their Father, and He would embrace
them.--J. of D., Vol. IV., p. 268.
The kingdom of our God that is set upon the earth, does not require men
of many words and flaming oratorical talents, to establish truth and
righteousness. It is not the many words that accomplish the designs of
our Father in heaven; with Him it is the acts of the people more than
their words.--J. of D., Vol. IV., p. 20.
We are placed on this earth to prove whether we are worthy to go into
the celestial world, the terrestrial or the telestial, or to hell.--J.
of D., Vol. IV., p. 269.
Serve God according to the best knowledge you have, and lie down and
sleep quietly; and when the devil comes along and says, You are not
a very good Saint, you might enjoy greater blessings and more of the
power of God, and have the vision of your mind opened, if you would
live up to your privileges, tell him to leave; that you have long ago
forsaken his ranks and enlisted in the army of Jesus, who is your
captain, and that you want no more of the devil.--J. of D., Vol. IV.,
p. 270.
The spirit of truth will do more to bring persons to light and
knowledge than flowery words.--J. of D., Vol. IV., p. 21.
Many people are unwilling to do one thing for themselves in case of
sickness, but ask God to do it all.--J. of D., Vol. IV., p. 25.
I would rather be chopped to pieces at night, and resurrected in the
morning each day throughout a period of three score years and ten, than
be deprived of speaking freely, or be afraid of doing so.--J. of D.,
Vol. I., p. 364.
A man never can be a polished scoundrel, until he can figure in
polished society. It proves the truth of the saying, that it takes all
the revelations of God, and every good principle in the world to make a
man perfectly ripe for hell.--J. of D., Vol. I., p. 362.
Let the past experience be buried in the land of forgetfulness, if the
Lord will; but if this is done at all, it will be by showing kindness
towards us in the future. If they wish us to forget the past, let them
cease to make and circulate falsehoods about us, and let all the good
people of the Government say,--"_Let us do this people good for the
future, and not try to crush them down all the day long by continuing
to persecute them_."
If we are here by chance, if we happened to slip into this world from
nothing, we shall soon slip out of this world to nothing, hence nothing
will remain.--J. of D., Vol. IV., p. 60.
The devil is just as much opposed to Jesus now as he was when the
revolt took place in heaven. And as the devil increases his numbers by
getting the people to be wicked, so Jesus Christ increases His numbers
and strength by getting the people to be humble and righteous. The
human family are going to the polls by and by, and they wish to know
which party is going to carry the day.--J. of D., Vol. IV., p. 38.
If we are a company of poor, ignorant, deluded creatures why do they
not show us a better example?--J. of D., Vol. I., p. 365.
If children have sinned against their parents, or husbands against
their wives, or wives against their husbands, let them confess their
faults one to another and forgive each other, and there let the
confession stop; and then let them ask pardon from their God. Confess
your sins to whoever you have sinned against, and let it stop there.
If you have committed a sin against the community, confess to them. If
you have sinned in your family, confess there.
Confess your sins, iniquities and follies where that confession
belongs, and learn to classify your actions.--J. of D., Vol. IV., p. 79.
Nothing less than the privilege of increasing eternally, in every
sense of the word, can satisfy the immortal spirit. If the endless
stream of knowledge from the eternal fountain could all be drunk in by
organized intelligence, so sure immortality would come to an end, and
all eternity be thrown upon the retrograde path.--J. of D., Vol. I., p.
350.
God is our Father, and Jesus Christ is our elder brother, and both are
our everlasting friends.--J. of D., Vol. VII., p. 193.
The only true believers are they who prove their belief by their
obedience to the requirements of the gospel.--J. of D., Vol. I., p. 234.
A flock of sheep consisting of thousands must be clean indeed if some
of them are not smutty.--J. of D., Vol. I., p. 213.
The gospel of salvation is perfectly calculated to cause division.
It strikes at the root of the very existence of mankind in their
wickedness, evil designs, passions and wicked calculations. There is
no evil among the human family, but at the foundation of which it
strikes effectually, and comes in contact with every evil passion that
rises in the heart of man. It is opposed to every evil practice of
men, and consequently it disturbs them in the wicked courses they are
pursuing.--J. of D., Vol. I., p. 235.
The God Mr. Baptist believes in is without body, parts or passions. The
God that his "brother Mormon" believes in is described in the Bible
as being a personage of tabernacle, having eyes to see, for he that
made the eye shall he not see? Having ears to hear, for his ears are
open to hear the prayers of the righteous. He has limbs that He can
walk, for the Lord God walked in the garden in the cool of the day. He
conversed with His children, as in the case of Moses at the fiery bush,
and with Abraham on the plains of Mamre. He also ate and drank with
Abraham and others. That is, the God the Mormons believe in, but their
very religious Christian brethren do not believe in the God of Abraham,
Isaac and Jacob, which is the God the Bible sets forth, as an organized
corporeal being.--J. of D., Vol. I., p. 238.
It is a mistaken idea to suppose that others can prevent me from
enjoying the light of God in my soul; all hell cannot hinder me from
enjoying Zion in my own heart, if my individual will yields obedience
to the requirements and mandates of my heavenly Master.--J. of D., Vol.
I., p. 311.
Children have all confidence in their mothers; and if mothers would
take proper pains, they can instill into the hearts of their children
what they please. You will, no doubt, recollect reading, in the Book
of Mormon, of two thousand young men, who were brought up to believe
that, if they put their whole trust in God, and served Him no power
would overcome them. You also recollect reading of them going out to
fight, and so bold were they, and so mighty their faith, that it was
impossible for their enemies to slay them. This power and faith they
obtained through the teachings of their mothers.--J. of D., Vol. I., p.
67.
That moment that men seek to build up themselves, in preference to the
kingdom of God, and seek to hoard up riches, while the widow and the
fatherless, the sick and afflicted around them are in poverty and want,
it proves that their hearts are weaned from their God.--J. of D., Vol.
I., p. 273.
It is as much as we can do to keep the Christians of the nineteenth
century from cutting our throats because we differ from them in our
religious belief.--J. of D., Vol. VII., p. 165.
If I could net master my mouth, I would my knees, and make them bend
until my mouth would speak.--J. of D., Vol. VII., p. 164.
All who live according to the best principles in their possession, or
that they can understand, will receive peace, glory, comfort, joy, and
a crown that will be far beyond what they are anticipating. They will
not be lost.--J. of D., Vol. VII., p. 192.
I will not ask any person to embrace anything that is not in the New
Testament until they have asked God if it is true or untrue, who will
satisfy them if they ask in faith nothing doubting.--J. of D., Vol. I.,
p. 244.
Do not seek for that which you cannot magnify, but practice upon that
which you have in your possession.--J. of D., Vol. VII., p. 239.
It would be as easy for a gnat to trace the history of man back to his
origin as for man to fathom the first cause of all things, lift the
veil of eternity, and reveal the mysteries that have been sought after
by philosophers from the beginning. What, then, should be the calling
and duty of the children of men? Instead of inquiring after the origin
of the Gods instead of trying to explore the depths of eternities
that have been, that are, and that will be instead of endeavoring to
discover the boundaries of boundless space, let them seek to know
the object of their present existence, and how to apply, in the most
profitable manner for their mutual good and salvation, the intelligence
they possess.--J. of D., Vol. VII., p. 284.
The being whom we call Father was the father of the spirit of the Lord
Jesus Christ, and He was also His father pertaining to the flesh.
Infidels and Christians, make all you can of this statement. The Bible,
which all Christians profess to believe, reveals that fact, and it
reveals the truth upon that point, and I am a witness of its truth. The
apostles who were personally acquainted with Jesus Christ did know and
understand what they wrote, and they wrote the truth.--J. of D., Vol.
VII., p. 286.
When the spirit leaves the body it goes into the spirit world, where
the spirits of men are classified according to their own wills or
pleasure, as men are here, only they are in a more pure and refined
state of existence.--J. of D., Vol. VII., p 288.
Salvation is an individual operation. I am the only person that can
possibly save myself.--J. of D., Vol. I., p. 312.
There is _not a truth on earth or in heaven that is not embraced in
Mormonism_.--J. of D., Vol. I., p. 244.
I am here to testify to hundreds of instances of men, women and
children being healed by the power of God through the laying on of
hands: and many I have seen raised from the gates of death, and brought
back from the verge of eternity; and some whose spirits had actually
left their bodies, returned again. I testify that I have seen the sick
healed by the laying on of hands, according to the promise of the
Savior.--J. of D., Vol. I., p. 240.
There never was a time when there were not Gods and worlds, and when
men were not passing through the same ordeals that we are now passing
through. That course has been from all eternity and it is and will be
to all eternity.--J. of D, Vol. VII., p. 333.
When you tell me that Father Adam was made as we make adobies, from the
earth, you tell me what I deem an idle tale. When you tell me that the
beasts of the field were produced in that manner, you are speaking idle
words, devoid of meaning. There is no such thing in all the eternities
where the Gods dwell; mankind are here because they are the offspring
of parents who were first brought here from another planet, and power
was given them to propagate their species, and they were commanded to
multiply and replenish the earth.--J. of D., Vol. VII., p. 285.
We will round up our shoulders and bear up the ponderous weight, carry
the gospel to the uttermost parts of the earth, gather Israel, redeem
Zion and continue our operations until we bind Satan, and the kingdoms
of this world become the kingdom of our Lord and His Christ, and no
power can hinder it.--J. of D., Vol. I., p. 189.
The "Mormon" Elders will tell you that all people must receive this
gospel the gospel of Jesus Christ, and be baptized for the remission
of sins, or they cannot be saved. Let me explain this to you. They
cannot go where God and Christ dwell, for that is a kingdom of itself
the celestial kingdom. Jesus said, "In my Father's house are many
mansions," or kingdoms. They will come forth in the first, second or
some other resurrection, if they have not been guilty of the particular
sins I have just mentioned; and they will enjoy a kingdom and a glory
greater than they had ever anticipated. When we talk about people's
being damned, I would like to have all understand that we do not use
the term "damnation" in the sense that it is used by the sectarian
world. Universal, salvation or redemption is the doctrine of the Bible;
but the people do not know how or where to discriminate between truth
and error. All those who have done according to the best of their
knowledge, whether they are Christians, Pagans, Jews, Mohammedans, or
any other class of men that have ever lived upon the earth, that have
dealt honestly and justly with their fellow beings, walked uprightly
before each other, loved mercy, tried to put down iniquity, and done as
far right as they knew how, according to the laws they lived under, no
matter what the laws were, will share in a resurrection that will be
glorious far beyond the conception of mortals.--J. of D., Vol. VII., p.
288.
Do you not know that the possession of your property is like a shadow,
or the dew of the morning before the noonday sun, that you cannot have
any assurance of its control for a single moment? It is the unseen hand
of Providence that controls it.--J. of D. Vol. I., p. 114.
No person can be a saint, unless he receives the holy gospel, for the
purity, justice, holiness, and eternal duration of it.--J. of D. Vol.
I., p. 114.
I will do the work the Lord has appointed unto me. You do the same and
fear not, for the Lord manages the helm of the ship of Zion; and on any
other ship I do not wish to be.--J. of D., Vol. I., p. 189.
How often to all human appearance, has this kingdom been blotted out
from the earth, but the Lord has put His hand over the people, and it
has passed through and come out two, three and four times larger than
before. Our enemies have kicked us, and cuffed us, and driven us from
pillar to post, and we have multiplied and increased the more, until we
have become what we are this day.--J. of D., Vol. I., p. 191.
The devil has put the whole world on the watch against us. It is
impossible for us to make the least move without exciting, if not all
the world, at least a considerable portion of it. They are excited at
what we do, and strange to relate, they are no less excited at what we
do not do.--J. of D., Vol. I., p. 189.
Do you suppose that this people will ever see the day that they will
rest in perfect security, in hopes of becoming like another people,
nation, state, kingdom or society? They never will. Christ and
Satan never can be friends. Light and darkness will always remain
opposites.--J. of D., Vol. I., p. 188.
When evil is present with us, we must overcome it, or be overcome by
it. When the devil is in our hearts, tempting us to do that which is
wrong, we must resist him, or be led captive by him.--J. of D., Vol,
I., p. 92.
The speculation I am after, is to exchange this world, which, in
its present state, passes away, for a world that is eternal and
unchangeable, for a glorified world filled with eternal riches, for the
world that is made an inheritance for the Gods of eternity.--J. of D.,
Vol. I., p. 327.
Do the righteous of this people cause persecution to come upon
themselves? No, Do the principles of the gospel create prejudice and
persecution against them? No. But it is the disposition of the wicked
to oppose the principles of truth and righteousness which causes
it.--J. of D., Vol. I. p. 186.
To saint and sinner, believer and unbeliever, I wish here to offer one
word of advice and counsel by revealing the mystery that abides with
this people called Latter-day Saints; it is the Spirit of the living
God that leads them; it is the Spirit of the Almighty that binds them
together; it is the influence of the Holy Ghost that makes them love
each other like little children; it is the Spirit of Jesus Christ that
makes them willing to lay down their lives for the cause of truth, and
it was that same Spirit that caused Joseph, our martyred prophet to lay
down his life for the testimony of what the Lord revealed to him.--J.
of D., Vol. I., p. 145.
I have nothing to fear in all the persecutions or hardships I may pass
through in connection with this people, but the one thing, and that is
to stray from the religion I have embraced and be forsaken by my God.
If you or I should see that day, we shall see at once that the world
will love its own; and affliction, persecution, death, fire and the
sword will cease to follow us.--J. of D., Vol. I., p. 144.
Money is not real capital, it bears the title only. True capital is
labor and is confined to the laboring classes. They only possess it. It
is the bone, sinew, nerve and muscle of man that subdue the earth, make
it yield its strength and administer to his varied wants. This power
tears down mountains and fills up valleys, builds cities and temples,
and paves the streets. In short what is there that yields shelter and
comfort to civilized man that is not produced by the strength of his
arm making the elements bend to his will.--J. of D., Vol. I., p. 254.
Though the enemy had power to kill our _prophet_, that is, _kill his
body_, did he not accomplish all that was in _his heart_ to accomplish
in _his day_? He did to my certain knowledge, and I have many witnesses
here that heard him declare that he had done everything he could do--he
had revealed everything that could be revealed at _present_, he had
prepared the way for the people to walk in, and no man or woman should
be deprived of going into the presence of the Father and the Son and
enjoying an eternal exaltation if they would _walk in the path he had
pointed out_.--J. of D., Vol. I., p. 132.
So long as you are able to walk and attend to your business, it is
folly to say that you need ardent spirits to keep you alive. The
constitution that a person has should be nourished and cherished; and
whenever we take anything into the system to force and stimulate it
beyond its natural capacity, it shortens life. I am physician enough to
know that. When you are tired and think you need a little spirituous
liquor, take some bread and butter, or bread and milk, and lie down and
rest. Do not labor so hard as to deem it requisite to get half drunk
in order to keep up your spirits. If you will follow this counsel, you
will be full of life and health, and will increase your intelligence,
your joy and comfort.--J. of D., Vol. VII., p. 337.
All I desire to live for is to see the inhabitants of the earth
acknowledge God, bow down to Him, and confess His supremacy, and
His righteous covenant. To Him let every knee bow, and every tongue
confess, and let all creation say Amen to His wise providences. Let
every person declare His allegiance to God, and then live to it,
saying, "As for me and my house we will serve the Lord. _As for me,
and all I have, it is the Lord's, and shall be dedicated to Him all my
days_." If this can be done, happiness is here, angels are here, God is
here and we are wrapped in the visions of eternity.--J. of D., Vol. I.,
p. 94.
The principle opposite to that of eternal increase from the beginning,
leads down to hell; the person decreases, loses his knowledge, tact,
talent and ultimately, in a short period of time is lost; he returns
to his mother earth, his name is forgotten. But where, O! where is his
spirit? I will not now take the time to follow his destiny; but here
strong language _could_ be used, for when the Lord Jesus Christ shall
be revealed after the termination of the thousand years' rest, He will
summon the armies of heaven for the conflict, He will come forth in
flaming fire, He will descend to execute the mandates of an incensed
God, and amid the thunderings of the wrath of Omnipotence, roll up the
heavens as a scroll and destroy death and him that has the power of it.
The rebellious will be thrown back into their native element, there to
remain myriads of years before their dust will again be revived, before
they will be reorganized. Some might argue that this principle would
lead to the reorganization of Satan, and all the devils. I say nothing
about this only what the Lord says, that when "He comes He will destroy
_death_ and him that has the power of it." It cannot be annihilated;
you cannot annihilate matter. If you could it would prove there was
empty space. If philosophers could annihilate the least conceivable
amount of matter, they could then prove there was the minutest vacuum,
or _empty space_ but there is not even that much, and it is beyond the
power of man to prove that there is any.--J of D., Vol. I., p. 118.
Because of the weakness of human nature, it must crumble to the dust.
But in all the revolutions and changes in the existence of men, in
the eternal world which they inhabit, and in the knowledge they have
obtained as people on the earth, there is no such thing as principle,
power, wisdom, knowledge, life, position or anything that can be
imagined, that remains stationary they must increase or decrease.--J.
of D., Vol. I., p. 350.
Men should act upon the principle of righteousness because it is right,
and is a principle which they love to cherish and see practiced by all
men. They should love mercy because of its benevolence, charity, love,
clemency and of all of its lovely attributes, and be inspired thereby
to deal justly, fairly, honorably, meting out to others their just
deservings.--J. of D., Vol. I., p. 119.
Practical religion is what we all need to prepare us to enjoy that
which we have in our anticipations that which we hold in our faith.
Merely the theory of any religion does people but little good. This
is the great failing of Bible Christians, as they are called. They
have the theory of the religion of which the Bible testifies, but the
practical part they spurn from them.--J. of D., Vol. IV., p. 341.
All those who wish to possess true riches, desire the riches that will
endure. Then look at the subject of salvation where you will find
true riches. They are to be found in the principles of the gospel of
salvation, and are not to be found anywhere else.--J. of D., Vol. I.,
p, 269.
Suppose we say there was once a beginning to all things, then we
must conclude there will undoubtedly be an end. Can eternity be
circumscribed? If it can, there is an end of all wisdom, knowledge,
power and glory all will sink into eternal annihilation.--J. of D.,
Vol. I., p. 353.
Which would produce the greatest good to man, to give him his agency
and draw a vail over him, or to give him certain blessings and
privileges, let him live in a certain degree of light, and enjoy a
certain glory, and take his agency from him, compelling him to remain
in that position, without any possible chance of progress? I say the
greatest good that could be produced by the all-wise Conductor of the
universe to His creature, man, was to do just as He has done.--J. of
D., Vol. I., p. 351.
The Lord does not thank you for your alms, long prayers, sanctimonious
speeches and long faces, if you refuse to extend the hand of
benevolence and charity to your fellow creatures, and lift them up, and
encourage and strengthen the feeble, while they are contending against
the current of mortal ills.--J. of D., Vol. I., p. 245.
The Holy Ghost takes of the Father and of the Son and shows it to the
disciples. It shows them things past, present and to come. It opens the
vision of the mind, unlocks the treasures of wisdom, and they begin to
understand the things of God; their minds are exalted on high; their
conceptions of God and His creations are dignified, and "Hallelujah to
God and the Lamb in the highest," is the constant language of their
hearts. They comprehend themselves and the great object of their
existence. They also comprehend the designs of the wicked ones, and
the designs of those who serve him; they comprehend the designs of the
Almighty in forming the earth and mankind upon it, and the ultimate
purpose of all His creations. It leads them to drink at the fountain
of eternal wisdom, justice and truth; they grow in grace and in the
knowledge of the truth as it is in Jesus Christ until they see as they
are seen, and know as they are known.--J. of D., Vol. I., p. 241.
The character of a person is formed through life, to a greater or less
extent, by the teachings of the mother. The traits of early impressions
that she gives the child, will be characteristic points in his
character through every avenue of his mortal existence.--J. of D., Vol.
I., p. 67.
It is necessary that we should be tried, tempted and buffeted to make
us feel the weakness of this mortal flesh.--J. of D., Vol. I., p. 359.
Directly behind a frowning Providence oftentimes are concealed the
greatest blessings that mankind can desire.--J. of D., Vol. I., p. 198.
I am at the defiance of the rulers of the greatest nation on the earth,
with the United States all put together, to produce a more loyal people
than the Latter-day Saints.--J. of D., Vol. 1., p. 361.
All there is of any worth or value in the world is incorporated in our
glorious religion, and designed to exalt the minds of the children of
men to a permanent, celestial and eternal station.--J. of D., Vol. I.,
p. 341.
I may have thousands of wealth locked up today, and hold checks for
immense sums on the best banking institutions in the world, but have
I any surety that I shall be worth a cent tomorrow morning? Not the
least. The Lord Almighty can send fire and destruction when He pleases,
destroying towns and swallowing up cities in the bellowing earthquake.
He can set up kingdoms and make communities wealthy, and bring them
to poverty at His pleasure. When He pleases, He can give them wealth,
comfort and ease, and on the other hand torment them with poverty,
distress and sore afflictions. Who can realize this? All the world
ought, and especially the Saints.--J. of D., Vol. I, p. 340.
The Lord Almighty can do His own work and no power of man can stay the
potency of His wonder-working hand. Men may presume to dictate to the
Lord; they come to naught, but His work moves steadily forward.--J. of
D., Vol. I., p. 198.
When I cannot feed myself through the means God has placed in my power,
it is then time enough for Him to exercise His providence in an unusual
manner to administer to my wants. But while we can help ourselves, it
is our duty to do so. If a saint of God be locked up in prison, by
his enemies, to starve to death, it is then time enough for God to
interpose, and feed him.--J. of D., Vol. I., p. 108.
It has been, and is now, believed by numerous individuals, that the
brute creation, by increase in knowledge and wisdom, change their
physical or bodily organization, through numerous states of existence,
so that the minutest insect, in lapse of time, can take to itself the
human form, and _visa versa_. This is one of the most inconsistent
ideas that could be possibly entertained in the mind of man; it is
called the transmigration of souls. It is enough for me to know that
mankind are made to improve themselves. All creation, visible and
invisible, is the workmanship of our God, the Supreme Architect and
Ruler of the whole, who organized the world, and created every living
thing upon it, to act in its sphere and order. To this end has He
ordained all things to increase and multiply. The Lord God Almighty has
decreed this principle to be the great governing law of existence, and
for that purpose are we formed. Furthermore, if man can understand and
receive it, mankind are organized to receive intelligence until they
become perfect in the sphere they are appointed to fill, which is far
ahead of us at present. When we use the term perfection, it applies
to man in his present condition, as well as to heavenly beings. We
are now, or may be, as perfect in our _sphere_ as God and angels are
in theirs, but the greatest intelligence in existence can continually
ascend to greater heights of perfection.--J. of D., Vol. I., p. 92.
We read in the Bible, that there is one glory of the sun, another
glory of the moon, and another glory of the stars. In the Book of
Doctrine and Covenants these glories are called telestial, terrestrial,
and celestial, which is the highest. These are worlds, different
departments, or mansions, in our Father's house. New those men,
or those women, who know no more about the power of God, and the
influences of the Holy Spirit, than to be led entirely by another
person, suspending their own understanding, and pinning their faith
upon another's sleeve, will never be capable of entering into the
celestial glory, to be crowned as they anticipate; they will never be
capable of becoming Gods. They cannot rule themselves, to say nothing
of ruling others, but they must be dictated to in every trifle, like a
child. They cannot control themselves in the least, but James, Peter,
or somebody else must control them. They never can become Gods, nor
be crowned as rulers with glory, immortality, and eternal lives. They
never can hold sceptres of glory, majesty, and power in the celestial
kingdom. Who will? Those who are valiant and inspired with the true
independence of heaven, who will go forth boldly in the service of
their God, leaving others to do as they please, determined to do right,
though all mankind besides should take the opposite course. Will this
apply to any of you? Your own hearts can answer.--J. of D., Vol. I., p.
312.
Suppose the devil does tempt you, must you of necessity enter into
partnership again with him, open your doors, and bid him welcome to
your house, and tell him to reign there? Why do you not reflect, and
tell master devil, with all his associates and imps, to be gone,
feeling you have served him long enough.--J. of D., Vol. I., p, 323.
If true principles are revealed from heaven to men, and if there are
angels, and there is a possibility of their communicating to the human
family, always look for an opposite power, an evil power, to give
manifestations also; look out for the counterfeit.--J. of D., Vol.
VII,, p. 240.
When death is passed, the power of Satan has no more influence over a
faithful individual; that spirit is free, and can command the power of
Satan. The penalty demanded by the fall has been fully paid; all is
accomplished pertaining to it, when the tabernacle of a faithful person
is returned to earth. All that was lost is passed away, and that person
will again receive his body. When he is in the spirit world, he is free
from those contaminating and condemning influences of Satan that we
are now subject to. Here our bodies are subject to being killed by our
enemies our names to being cast out as evil. We are prosecuted, hated,
not beloved; though I presume that we are as much beloved here as the
spirits of the saints are in the spirit world by those spirits who hate
righteousness. It is the same warfare, but we will have power over
them. Those who have passed through the vail have power over the evil
spirits to command, and they must obey.--J. of D., Vol. VII., p. 240.
Oppression, persecution, afflictions, and other trials and privations
are necessary as a test to all professing to be Saints, that they may
have an opportunity to witness the workings of the power which is
opposed to truth and holiness.--J. of D., Vol. VII., p. 242.
Let the spirit that comes from the eternal world, which at the outset
is pure and holy, with the influence God gives to it, master all the
passions of the body, and bring it under subjection to the will of
Christ. That course makes us Saints.--J. of D., Vol. VII., p. 243.
Whether a truth be found with professed infidels, or with
Universalists, or the Church of Rome, or the Methodists, the Church of
England, the Presbyterians, the Baptists, the Quakers, the Shakers,
or any other of the various and numerous different sects and parties,
all of whom have more or less truth, it is the business of the Elders
of this Church (Jesus, their elder brother, being at their head,) to
gather up all the truths in the world pertaining to life and salvation,
to the gospel we preach, to mechanism of every kind, to the sciences,
and to philosophy, wherever it may be found in every nation, kindred,
tongue, and people, and bring it to Zion. The people upon this earth
have a great many errors, and they have also a great many truths.
This statement is not only true of the nations termed civilized those
who profess to worship the true God, but is equally applicable to
pagans of all countries, for in their religious rites and ceremonies
may be found a great many truths which we will also gather home to
Zion. All truth is for the salvation of the children of men--for their
benefit and learning for their furtherance in the principles of divine
knowledge.--J. of D., Vol. VII., p. 283.
The Latter-day Saints understand the Bible as it reads, but the
generality of modern Christians disagree with us, and say it needs
interpreting. They cannot believe our Lord means what He says in the
16th chapter of Mark, when He tells His Apostles to "go into all the
world, and preach the gospel to every creature. He that believeth
and is baptized shall be saved; but he that believeth not shall be
damned. And these signs shall follow them that believe," etc. "Now,"
say they, "we cannot believe that as it is written, but we have a
very pretty interpretation which suits us much better than the plain
text. And furthermore we have a sweeping argument that will destroy
all your system from beginning to end, and prove there is to be no
more revelation." Let us look at the passage here referred to. John,
while upon the Isle of Patmos, had a revelation which, he wrote, and
he concluded the same by saying, "For I testify unto every man that
heareth the words of the prophecy of this book, if any man shall add
unto these things, God shall add unto him the plagues that are written
in this book; and if any man shall take away from the words of the
book of this prophecy, God shall take away His part out of the book of
life, and out of the holy city, and from the things which are written
in this book." When this book, the Bible, was compiled, it was selected
by the council of Carthage from a pile of books more than this pulpit
could hold, which has been printed, and bound in almost all shapes and
sizes, and called the Bible. John's revelation was one of the many
books destined by that council to form the Bible. And the saying which
we have quoted, and which constitutes the sweeping argument of modern
Christians against new revelation, only alludes to this particular
book, which was to be kept sacred, as the word of the Lord to John,
and not to the whole Bible; nor does it prohibit the Saints in his
day, or the Saints in any future time, from getting new revelation for
themselves. That is not all; if we turn to the writings of Moses, we
find the same sentiment, and almost the same language used. Moses says,
"Ye shall not add unto the word which I command you, neither shall ye
diminish ought from it, that ye may keep the commandments of the Lord
your God which I command you." So if such quotations are given with
the intent to shut the heavens, and put an end to all new revelation,
then the revelations given to prophets who arose after Moses, and the
revelations given to Jesus Christ and His Apostles, including John
and his revelation on the Isle of Patmos, all amount to nothing, and
are not worthy of our notice. This "sweeping argument," when it is
examined, sweeps away rather too much; besides, John's gospel and his
epistle to his bretheren were written after he wrote his revelation on
the Isle of Patmos; consequently he would destroy his own system; but
it sets forth the ignorance and short-sightedness of those who have not
the testimony of Jesus, which is the spirit of prophecy.--J. of D. Vol.
I., p. 242.
Let us dedicate ourselves, our families, our substance, our time, our
talents, and everything we have upon the face of this world, with all
that will hereafter be entrusted to us, to the Lord our God; let the
whole be devoted to the building up of His kingdom upon the earth.--J.
of D. Vol. I., p. 200.
Teach your families how to control themselves; teach them good and
wholesome doctrine, and practice the same in your own lives. This
is the place for you to become polished shafts in the quiver of the
Almighty.--J. of D. Vol. I., p. 47.
When a man is capable of correcting you, and of giving you light, and
true doctrine, do not get up an altercation, but submit to be taught
like little children, and strive with all your might to understand.--J.
of D. Vol. I., p. 47.
We believe the New Testament, and consequently, to be consistent, we
must believe in new revelation, visions, angels, in all the gilts of
the Holy Ghost, and all the promises contained in these books, and
believe it about as it reads.--J. of D. Vol. I, p. 242.
The Millennium consists in this every heart in the Church and kingdom
of God being united in one; the kingdom increasing to the overcoming
of everything opposed to the economy of heaven, and Satan being bound,
and having a seal set upon him. All things else will be as they are
now, we shall eat, drink, and wear clothing. Let the people be holy,
and the earth under their feet will be holy. Let the people be holy
and filled with the Spirit of God, and every animal and creeping thing
will be filled with peace; the soil of the earth will bring forth in
its strength, and the fruits thereof will be meat for man. The more
purity that exists, the less is the strife; the more kind we are to
our animals, the more will peace in crease, and the savage nature of
the brute creation vanish away. If the people will not serve the devil
another moment whilst they live, if this congregation is possessed
of that spirit and resolution, here in this house is the Millennium.
Let the inhabitants of this city be possessed of that spirit, let the
people of the territory be possessed of that spirit, and here is the
Millennium. Let the whole people of the United States be possessed of
that spirit, and here is the Millennium, and so will it spread over all
the world.--J. of D. Vol. I., p. 203.
The power which belongs to the true riches is gained by pursuing a
righteous course, by maintaining an upright deportment towards all men,
and especially towards the household of faith, yielding to each other,
giving freely of that which the Lord has given to you, thus you can
secure to yourselves eternal riches; and gain influence and power over
all your friends, as well as your enemies.--J. of D., Vol. I, p. 273.
Were I to say to a son, The whole earth is in my hands to dispose of as
I will: I can make you the sovereign of the universe--the possessor of
the gold, the silver, the mountains, the valleys, the rivers, the lakes
the seas, and all that float upon them and that live upon the face of
the whole earth; for it is mine to give to you, my son, if you will
serve me one month faithfully; I require nothing of you that will give
you the least pain! all I require is strict obedience to my law. My son
faithfully serves me during twenty-nine days, and on the thirtieth day,
for the value of a straw, or for a mess of pottage he sells his right
and title to all I had promised him. This comparison falls very far
short of showing the loss a Saint sustains when he turns away from his
God and his religion.--J. of D., Vol. VII., p. 133.
As long as the spirit and body hold together, my tongue shall be swift
against evil, the Lord Almighty being my helper. Though it may be in
"Mormon" Elders, among the people in or out of the Church, if they
come in my path where I can chastize them, the Lord Almighty being my
helper, my tongue shall be swift against evil; and if evil come, let
it come. If for this my body shall fall, let it fall; when they have
destroyed the body, then they have no more that they can do; that is
the end of their power, and of the power of the devil on this earth;
but Jesus Christ has power to destroy both soul and body in hell.--J.
of D., Vol. I., p. 42.
Were I to make war upon an innocent people, because I had the power
to possess myself of their territory, their silver, gold, and other
property, and be the cause of slaying, say fifty thousand strong,
hale, hearty men, and devolving consequent suffering upon one hundred
thousand women and children, who would suffer through privation and
want, I am very much more guilty of murder than is the man who kills
only one person to obtain his pocket-book.--J. of D., Vol. VII, p. 137.
There is one virtue, attribute, or principle, which, if cherished
and practiced by the Saints, would prove salvation to thousands
upon thousands. I allude to charity, or love, from which proceed
forgiveness, long suffering, kindness, and patience.--J. of D., Vol.
VII., p. 133.
If a man drinks at the fountain of eternal life, he is as happy under
the broad canopy of heaven, without a home, as in a palace. This
I know by experience. I know that the things of this world, from
beginning to end, from the possession of mountains of gold down to a
crust of johnycake, makes little or no difference in the happiness of
an individual. The things of this world add to our natural comfort,
and are necessary to susiain mortal life. We need these comforts to
preserve our earthly existence; and many suppose, when they have
them in great abundance, that they have all that is needed to make
them happy. They are striving continually, and with all their might,
for that which does not add one particle to their happiness, though
it may not add to their comfort, and perhaps to the length of their
lives, if they do not kill themselves in their eagerness to grasp the
gilded butterfly. But those things have nothing to do with the spirit,
feeling, consolation, light, glory, peace, and joy that pertain to
heaven and heavenly things, which is the food of the everlasting spirit
within us.--J. of D., Vol. VII, p. 135.
Do not be so full of religion as to look upon every little overt act
that others may commit as being the unpardonable sin that will place
them beyond the reach cf redemption and the favors of our God.--J. of
D., Vol. VII, p. 136.
Our religion teaches us truth, virtue, holiness, faith in God and
in His Son Jesus Christ. It reveals mysteries; it brings to mind
things past and present--unfolding clearly things to come. It is the
foundation of mechanism; it is the spirit that gives Intelligence to
every living being upon the earth. All true philosophy originates from
that fountain from which we draw wisdom, knowledge, truth, and power.
What does it teach us? To love God and our fellow creatures, to be
compassionate, full of mercy, long-suffering and patient to the froward
and to those who are ignorant. There is glory in our religion that no
other religion that has ever been established upon the earth, in the
absence of the true Priesthood, ever possessed. It is the fountain of
all intelligence; it is to bring heaven to earth and exalt earth to
heaven, to prepare all intelligence that God has placed in the hearts
of the children of men to mingle with that intelligence which dwells
in eternity, and to elevate the mind above the trifling and frivolous
objects of time, which tend downward to destruction. It frees the mind
of man from darkness and ignorance, gives him that intelligence that
flows from heaven, and qualifies him to comprehend all things. This is
the character of the religion we believe in.--J. of D. Vol. VII., p.
140.
I say _shame_ on that man who will give way to his passions and use the
name of God or of Christ to curse his ox or his horse, or any creature
which God has made; it is a disgrace to him.--J. of D., Vol. I., p. 241.
That a man is willing to die for his religion is no proof of its being
true; neither is it proof that a religion is false when one of its
votaries apostatizes from it.--J. of D., Vol. VII, p. 140.
I may heap up gold and silver like the mountains; I may gather
around me property, goods and chattels, but I could have no glory
in that compared with my religion; it is the fountain of light and
intelligence; it swallows up the truth contained in all the philosophy
of the world, both heathen and Christian; it circumscribes the wisdom
of man; it circumscribes all the wisdom and power of the world; it
reaches to that within the veil. Its bounds, its circumference, its
end, its height and depth are beyond the comprehension of mortals, _for
it has none_.--J., of D., Vol. I., p. 39.
If you have gold and silver, let it not come between you and your duty.
J. of D. Vol. I., p. 202.
When the breath leaves the body, your life has not become extinct;
your life is still in existence. And when you are in the spirit world,
everything there will appear as natural as things now do. Spirits
will be familiar with spirits in the spirit world--will converse,
behold, and exercise every variety of communication one with another as
familiarly and naturally as while here in tabernacles.--J. of D., Vol.
VII., p. 239.
If we are faithful to our religion, when we go into the spirit world,
the fallen spirits Lucifer and the third part of the heavenly hosts
that came with him, and the spirits of wicked men who have dwelt upon
this earth, the whole of them combined will have no influence over our
spirits.--J. of D., Vol. VII., p. 240.
The thrones and kingdoms of earth are frequently changing hands.
Adventurers rise up or go forth and establish new governments, and in
a few short years they are cast down to give place to more successful
powers. All earthly things are changing hands. The gold, the silver,
and other property pass from my hands to yours, and from yours to the
hands of others. Shame on a people that place their affections upon
this changing matter! Love God and the things that change not.--J. of
D., Vol. VII., p. 337.
The child who has his father's razor, or any other article dangerous
for him to handle, and about the use of which he has no knowledge,
when deprived of it, his trials are equal to ours, according to his
capacity. We seldom think of the trials of our little ones when we
say to them, you must not have this or that; you must do so and so to
receive my smiles and approbation; you must not think for a moment
that your judgment, wisdom, experience, and wishes are to be compared
with mine. Does not the Father of all living conduct Himself in this
wise towards His children? He has revealed to us that He will prepare
us for glory, for life eternal,--will preserve our identity forever,
if we will be guided by him. But we must be obedient to him, for He
understands more than we do. We should destroy ourselves if we were
suffered to take our own way; hence we are taught to suffer the Father
to point out our path to an eternal duration hereafter, where our
present afflictions will appear as flimsy as the shadows of the morning
that flee upon the approach of day.--J. of D., Vol. VII., p. 275.
If a man is worth millions of bushels of wheat and corn, he is not
wealthy enough to suffer his servant girl to sweep a single kernel of
it into the firs; let it be eaten by something, and pass again into the
earth, and thus fulfill the purpose for which it grew.--J. of D. Vol.
I., p. 253.
The man who lays up his gold and silver, who caches it away in a bank,
or in his iron safe, or buries it up in the earth, and comes here, and
professes to be a Saint, would tie up the hands of every individual in
this kingdom, and make them his servants if he could.--J. of D., Vol.
I., p. 253.
If I am not smart enough to take care of what the Lord lends me, I am
smart enough to hold my tongue about it, until I come across the thief
myself.--J. of D., Vol. I., p. 255.
When I have gold and silver in my possession, which a thief may steal,
or friends borrow, and never pay me back again, or which may take the
wings of the morning, and I behold it no more, I only possess the
negative of the true riches.--J. of D., Vol. I, p. 266.
If this people will do as they are told, will live their religion, walk
humbly before their God, and deal justly with each other, we will make
you one promise, in the name of Israel's God, that you will never be
driven from the mountains.--J. of D., Vol. I., p. 319.
It is folly in the extreme for persons to say that they love God, when
they do not love their brethren.--J. of D., Vol. I, p. 297.
Speaking as the world view men and things, in the eyes of the vast
majority of mankind, the devil is the greatest gentleman that ever made
his appearance on this earth.--J. of D., Vol. IV., p. 347.
I hope as I grow old, to grow wise. As I advance in years, I hope to
advance in the true knowledge of God and godliness. I hope to increase
in the power of the Almighty, and in influence to establish peace and
righteousness upon the earth, and to bring all the sons and daughters
of Adam and Eve, even all who will hearken to the principles of
righteousness, to a true sense of the knowledge of God and godliness,
of themselves, and the relation they sustain to heaven and heavenly
beings.--J. of D., Vol. IV., p. 326.
It would be better if you and I never should have anything pertaining
to this world, than to lose the spirit of the gospel and love the
world.--J. of D., Vol. IV., p, 342.
The difficulty with the whole world in their divisions and
subdivisions, is that they have no more confidence in each other than
they have in their God, and that is none at all.--J. of D., Vol. IV.,
p. 296.
There never was that necessity; there never has been a time on the face
of the earth, from the time that the church went to destruction, and
the Priesthood was taked from the earth, that the powers of darkness
and the powers of earth and hell were so embittered, and enraged, and
incensed against God and godliness on the earth, as they are at the
present. And when the spirit of persecution, the spirit of hatred, of
wrath, and malice ceases in the world against this people, it will be
the time that this people have apostatized and joined hands with the
wicked, and never until then.--J. of D., Vol. IV., p. 327.
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