Section 19, that the Church shall receive Joseph's words and commands

the same as if from God's own mouth,--establish in our judgment a

lineal descent of authority equivalent to an imperial dynasty, which is

foreign to the spirit and genius of the Gospel of Christ.'"

JASON W. BRIGGS, ANOTHER FOUNDER OF THE "NEW ORGANIZATION."

_Jason W. Briggs, who was really the founder of the "Reorganization"

or who, perhaps, did more than any other man to bring about that sect,

was born June 20th, 1821, at Pompey, Onondaga County, N. Y. It is

said he joined the church at Potosi, Wis., about 1842, but we have

no history of this man except as we get through the records of the

"Reorganization." He remained with the church under the leadership of

President Young and the Twelve until the year 1846. It is interesting

to note in this regard that the exodus commenced February 4th, 1846, so

we are quite safe in saying that this man was one of the "Fair weather

friends_."

{419}

JASON W. BRIGGS JOINS THE STRANGITES.

_After the exodus Jason W. Briggs joined James J. Strang and in Jus

organization labored in the ministry quite extensively (Reorganite

History 3: 737), filling short missions to various parts of New York

and in Wisconsin. In September of 1849, with B. G. Wright, he organized

the Waukesha branch of Mr. Strang's church (Hist, of Reorganized Church

3: 737-8._)

ORDAINED A HIGH PRIEST BY JAMES J. STRANG.

"Resolved unanimously that JASON W. BRIGGS be ordained a High

Priest. ORDINATION under the hands of President James J. Strang and

WILLIAM MARKS, President of the stake at Nauvoo." ("Voree Record of

Conferences," April 8th, 1846.)

FOLLOWING FROM THE "NORTHERN ISLANDER," JULY 31ST, 1851.

"The following letter was written in answer to one from Mr. Briggs of

Wisconsin. His letter is too scurrilous to appear in print, therefore

we publish only the reply of Mr. Bacon."

"Beaver Island, July 18th, 1851.

"Mr. Briggs:

"Sir: Some time since I received a letter from you in which you claim

to take the liberty to write to me, on the ground that our acquaintance

had been such as to forbid personal enmities; and, therefore, you would

carry out the precept: 'Do unto others as you would have others do unto

you;' and that I was less orthodox in the pretences of Strang, etc.,

than some others. * * * I will now notice the argument, powerful as

it may be, which you assert you have found upon examination, touching

the letter of appointment. But what examination can this be, in which

you have found out that you spoke that which was not true? WHEN YOU

DECLARED IN PUBLIC CONGREGATIONS, AT YOUR OWN FIRESIDE, AND AT THE

FIRESIDE OF YOUR NEIGHBORS, that Joseph Smith wrote with his own hand

the 'Letter of Appointment' (for you saw him in vision) AND YOUR

SURPRISE AND FAITH IN THE 'KNOCKING SPIRITS' OF NEW YORK, FROM THE FACT

THAT THEY (the spirits) ASSERTED THE SAME?"

{420}

BRIGGS STILL A STRANGITE IN 1848.

_Jason W. Briggs represents the Beloit and Prairie branches of the

Strangite Church at the Conference held in Voree, Wis., October 8th,

18-18. ("Voree Record of Conferences," pen written._)

BRIGGS JOINS WITH WILLIAM SMITH.

_In 1850 Briggs left Mr. Strang's organisation and joined with

William Smith, who had himself been a follower of Mr. Strang until

excommunicated from that organization for the crime of adultery. In

William Smith's Church Mr. Jason W. Briggs accepted the position

of "APOSTLE," but at the time of the disintegration of Wm. Smith's

Church in 1851, he withdrew, and in 1852 joined with Zenos H. Gurley.

These two men organized this "NEW ORGANIZATION" today known as the

"Reorganization_."

BRIGGS FORSAKES THE CHURCH HE ORGANIZED.

_Although Jason W. Briggs had received a Revelation as he alleges on

the 15th of November, 1851, on the prairie some three miles from town

of Beloit, Wis., declaring that Joseph Smith of the Reorganization

should preside over the High Priesthood of the Church, etc., on March

28th, 1886, he severed his connection with the church he claimed was

of divine origin and in conversation with Elder M. F. Cowley in the

presence of President F. M. Lyman and Elder John W. Taylor in relation

to his revelation he said: "I WOULDN'T LIKE TO CALL IT A REVELATION

NOW, BUT WE LEARN BY EXPERIENCE_."

_Reader, the above facts will be of service to you if you are

interested in the Great Latter-day work instituted through Joseph

Smith, the Prophet. However things may be elsewhere, on this earth

truth is met everywhere by error. The false has its adherents as well

as the true. Especially is this so in religion. Each individual must

sift the grain from the chaff. To those who become earnest in this

labor, God has promised help. But without effort, without faith, there

is no return and men are allowed to settle into that condition which

they are satisfied with. The positive search for the unadulterated plan

of salvation is not usually made and many are deceived. For this reason

most men do not know the pure truth about religion. In the question

before us we have the principle of_ {421} _AUTHORITY to consider, PUT

WHAT FOLLOWS TO THE ABOVE TEST_.

_In the economy of God's work is found a Holy Priesthood through which

He deals with mankind_.

_Without this Priesthood the Church of God cannot exist for there would

be no one authorized to do the work_.

_The Ancients, those who wrote the Bible, and others, held this

Priesthood. Christ conferred it upon the APOSTLES, Seventies, etc_.

_The world fell into spiritual darkness and hundreds of religions

sprang up after this Priesthood was taken away_.

_When the time came for the Restoration of the Gospel it was necessary

that this Priesthood be restored, Peter, James and John (the ancient

Apostles) being sent to confer the authority they held upon the Prophet

Joseph Smith_.

_Joseph Smith, the Prophet, conferred it upon others_.

_At the time of the death of the Prophet the church was thoroughly

organized with twelve apostles, etc., who held the same authority the

Twelve held in the days of Christ, and to whom the Lord said in the

year 1837_:

"For unto you (the TWELVE) and those (The First Presidency) who are

appointed with you to be your counselors and your leaders, is the Power

of this PRIESTHOOD given for the last days and for the time in the

which is the dispensation of the fullness of times." D. & C., Section

112: 30.

_And again_:

"The Twelve traveling Counselors are called to be The Twelve Apostles

or Special Witnesses of the name of Christ in all the world; thus

differing from other officers in the church in the duties of their

calling. And they form a quorum EQUAL IN AUTHORITY AND POWER to the

three Presidents previously mentioned." D. & C., Section 107: 23-4.

_Now, then, notwithstanding the church had such a commission and such

power, we are told by some that the church fell away immediately after

the death of the Prophet, and that the three men (Marks, Gurley and

Briggs) whose record we have given above, and who were never even

members of any general presiding quorum, were able to apostatize, join

one man made church after another, be ordained to positions in those

churches, and then possess AUTHORITY enough to ordain a man a Prophet,

Seer and Revelator and earthly head of the Church of God_.

{422}_In conclusion, we wish to say that there is but One at a time

who holds the keys and the right to receive revelation for the church,

and that man is the President of the Church. When the First Presidency

is disorganised through the death of the President, then, according

to revelation, the TWELVE APOSTLES become the presiding quorum of the

church, and then if the Lord has any revelations to give to His people

they will come through the proper channel--the President of the Twelve_.

_When we see this man, or that man, or perhaps that woman or child

giving revelations as was the case with the "Reorganisation," when

JASON W. BRIGGS, ZENOS H. GURLEY, HENRY H. DEAM, or the daughter of

Zenos H. Gurley, received "revelations" bearing on the organization of

their cult or the regulation of the Church, we will know assuredly that

these things are not of God_.

"_The Constitution of the United States is a glorious standard; it

is founded upon wisdom; it is a heavenly banner; it is like a great

tree under whose branches men from every clime can be shielded

from the burning rays of an inclement sun; and Mormons as well as

Presbyterians, and every other denomination, have equal rights to

partake of the fruits of this great tree of our national liberty_."

--_Joseph Smith, The Prophet_.

{423}

IS BELIEF ALONE SUFFICIENT?

ELDER J. H. PAUL.

There is a very large class of professed Christians who maintain that

if an individual does no more than simply believe in Christ, he will

be saved eternally in God's Kingdom of glory. We do not purpose to

disparage the value of belief or faith, for these principles occupy a

very important position in the plan of human redemption; but it is the

design to show that the doctrine which predicates salvation upon belief

only is erroneous, and consequently dangerous.

The evangelist writes: "And this is eternal life, that they might know

Thee the only true God, and Jesus Christ, whom Thou has sent" (John

xvii: 3). Conjoin this statement with another passage of Scripture,

which reads thus: "And hereby do we know that we know Him, if we keep

His commandments. He that saith, I know Him, and keepeth not His

commandments, is a liar, and the truth is not in Him" (1 John ii: 3, 4).

The teachings of these Scriptures are--First: No one can be saved,

or obtain eternal life, without a knowledge of God, and of Christ.

Second: Those who fail to keep the commandments of the Savior do not

possess a knowledge of God; and hence the conclusion is inevitable

that there is no salvation without obedience to the Gospel laws and

ordinances. This conclusion is in direct harmony with the statements

of the Apostle Paul, who says: "And to you who are troubled rest with

us, when the Lord Jesus shall be revealed from heaven with His mighty

angels, in flaming fire, taking vengeance on them that know not God,

and that obey not the Gospel of our Lord Jesus Christ: who shall be

punished with everlasting destruction from the presence of the Lord,

and from the glory of His power" (2 Thess. i: 7, 8, 9). Again: "Go

ye, therefore, and teach all nations, baptizing them in the name of

the Father, and of the Son, and of the Holy Ghost, teaching them to

observe all things whatsoever I have commanded you" (Matt, xxviii: 19,

20). Thus the disciples were sent forth with a mission to convert all

nations if possible, and they were instructed to enjoin upon those

who became Christians obedience to "all things whatsoever" Christ

gave as commandments to the {424} early Apostles. His language is so

comprehensive that no command can be omitted.

"Know ye therefore that they which are of faith, the same are the

children of Abraham" (Gal. iii: 7). But, "If ye were Abraham's

children, ye would do the works of Abraham" (John viii: 39). Here it is

substantially stated that those who have Christian faith are adopted

into the family of Abraham, thus becoming his children; but this

privilege is accorded to those only who do the works of Abraham. How

this ancient Patriarch obtained the right to be called the "Father of

the Faithful" is thus set forth: "Because that Abraham obeyed my voice,

and kept my charge, my commandments, my statutes, and my laws" (Gen.

xxvi: 5). These were the works of Abraham, and those who are counted

worthy to belong to his family, or to the "household of faith," must

also obey God's voice, and keep His charge, commandments, statutes

and laws. According to Scripture, no evasion of this requirement is

possible; for those who are Abraham's children obey the commandments of

God.

St. James speaks to the point under consideration thus:

"But be ye doers of the word, and not hearers only, deceiving your

own selves. For if any be a hearer of the word, and not a doer, he

is like unto a man beholding his natural face in a glass: for he

beholdeth himself, and goeth his way, and straightway forgetteth

what manner of man he was. But whoso looketh into the perfect

law of liberty, and continueth therein, he being not a forgetful

hearer, but a doer of the work, this man shall be blessed in his

deed." (James i: 22-25).

Now, what is the "word?" St. Peter answers this question decisively:

"Being born again, not of corruptible seed, but of incorruptible, by

the word of God, which liveth and abideth for ever. . . . But the word

of the Lord endureth for ever, and this is the word which by the Gospel

is preached unto you" (1 Peter i: 23, 25).

Thus we learn that the Gospel is the word of God, and it "liveth and

abideth for ever." Whosoever, therefore, is not a doer of the Gospel

requirements is deceiving himself. Notice how particularly the Apostle

states that the blessings of the Gospel, or the perfect law of liberty,

are obtained by doing the work enjoined by it.

St. Paul writes: "But ye, brethren, be not weary of well doing. And if

any man obey not our word by this epistle, note that man, and have no

company with him, that he may be ashamed" (2 Thess. iii: 13, 14). The

"word" referred to in St. Paul's epistle was, for instance, that the

Saints should not become "weary in well doing," and he directed that

those who {425} would not obey this commandment should be excluded

from the company of Christians. It is folly for us to suppose that

those who disqualify themselves for association with Saints on earth

by neglecting to keep the commandments of the Lord, are fitted for the

company of God, angels and saints in heaven.

"Whosoever believeth that Jesus is the Christ is born of God; and every

one that loveth Him that begat loveth him also that is begotten of Him.

By this we know that we love the children of God, when we love God and

keep His commandments. For this is the love of God, that we keep His

commandments, and His commandments are not grievous" (1 John v: 1-3).

This same writer further says: "We know that we have passed from death

unto life because we love the brethren. He that loveth not his brother

abideth in death" (1 John iii: 14). There is, according to this last

Scripture, not eternal life, but death abiding in the soul of every one

who does not love the brethren; and the first quotation assures us that

where there is such a love, there is also obedience to the commandments

of God. We cannot dissever these things, for the Almighty has joined

them together. It follows, from the Scriptures just considered, that

those who fail to obey God's Gospel commandments are abiding in death,

not in life.

In conformity with the direct declarations of the Scriptures which have

been produced, showing that the commandments of God must be obeyed,

we observe that the doctrine of obedience to the law is practically

enforced. The Lord expresses condemnation of those whose works are not

satisfactory. For instance:

"And unto the angel of the church in Sardis write: These things

saith he that hath the seven Spirits of God, and the seven stars;

I know thy works, that thou hast a name that thou livest, and art

dead. Be watchful and strengthen the things which remain that

are ready to die: for I have not found thy works perfect before

God . . . And to the angel of the church in Philadelphia write:

These things saith He that is holy, ... I know thy works; behold I

have set before thee an open door, and no man can shut it; for thou

hast a little strength, and hast kept my word, and hast not denied

my name." (Rev. iii: 1, 2, 7, 8).

The judgment of the Lord is herein clearly founded upon the "works" in

these two churches. The first one whose works were imperfect was dead;

the second had an open door set before it because it had kept the word

of the Lord. What the Lord thus spoke to the Churches collectively

must apply to the individuals comprising the society, and hence those

who shall have an open door (into heaven) set before them must keep

the commandments of God. In these cases God proceeded {426} on the

principle referred to in the writings of St. James, that faith is

manifested by works (James ii: 18, etc.). The following passage is also

pertinent in this connection: "For in Jesus Christ neither circumcision

availeth nothing, nor uncircumcision; but faith which worketh by love"

(Gal. v: 6). The plain proposition herein affirmed is that nothing

avails in Christ Jesus but a "faith which worketh." It must operate

in or by love; it is manifested by works. If it is not, it avails

nothing, being dead. God measures faith by works--by the keeping of His

commandments.

The following Scripture is very decisive:

"When the Son of Man shall come in His glory, and all the holy

angels with Him, then shall He sit upon the throne of His glory:

and before Him shall be gathered all nations: and He shall separate

them one from another, as a shepherd divideth the sheep from the

goats: and He shall set the sheep on His right hand, but the goats

on the left. Then shall the King say unto them on His right hand,

Come, ye blessed of my Father, inherit the kingdom prepared for

you from the foundation of the world: for I was an hungered, and

ye gave me meat: I was thirsty, and ye gave me drink: I was a

stranger, and ye took me in: naked, and ye clothed me: I was sick,

and ye visited me: I was in prison, and ye came unto me. Then

shall the righteous answer Him, saying, Lord, when we saw Thee an

hungered, and fed Thee? or thirsty, and gave Thee drink? when saw

we Thee a stranger, and took Thee in? or naked, and clothed Thee?

or when saw we Thee sick, or in prison, and came unto Thee? And

the King shall answer and say unto them, Verily I say unto you,

inasmuch as ye have done it unto one of the least of these my

brethren, ye have done it unto me. Then shall He say also unto them

on the left hand, Depart from me ye cursed, into everlasting fire,

prepared for the devil and his angels: for I was an hungered, and

ye gave me no meat: I was thirsty, and ye gave me no drink: I was

a stranger, and ye took me not in: naked, and ye clothed me not:

sick, and in prison, and ye visited me not. Then shall they also

answer Him, saying, Lord, when saw we Thee an hungered, or athirst,

or a stranger, or naked, or sick, or in prison, and did not

minister unto Thee? Then shall He answer them, saying, Verily I say

unto you, inasmuch as ye did it not to one of the least of these,

ye did it not to me. And these shall go away into everlasting

punishment: but the righteous into life eternal" (Matt. xxv: 31-46).

This scene, joyous on the one hand, but dark and terrible as death

on the other, is a plain revelation of the principle which shall

prevail in the court of heaven at the great day of judgment. Those

whom the Savior calls cursed, and whom He overwhelms with everlasting

punishment, are not permitted to plead justification by their belief

alone. It is an awful question of practical godliness, of righteous

works. The devils themselves believe and tremble, and those who do no

more must take up their miserable abode with them. Such is the {427}

decree of Almighty God. The teachings of Scripture are as plain as they

can be expressed in human language, that those who do not manifest

their faith by godly works are under condemnation. We learn further

from the Scriptures that the righteous works specially mentioned in

the foregoing quotation are not the only ones required to entitle a

person to eternal life. For instance: "And when He was gone forth into

the way, there came one running, and kneeled to Him, and asked Him,

Good Master, what shall I do that I may inherit eternal life? And

Jesus said unto him . . . Thou knowest the commandments: Do not commit

adultery, Do not kill, Do not steal, Do not bear false witness, Defraud

not, Honor thy father and mother. And he answered and said unto Him,

Master, all these I have observed from my youth. Then Jesus beholding

him, loved him, and said unto him, One thing thou lackest: go thy way,

sell whatsoever thou hast, and give to the poor, and thou shalt have

treasure in heaven: and come, take up the cross, and follow me" (Mark

x: 17-21).

A plain question was thus propounded, and it was definitely answered.

Christ insisted upon a keeping of the commandments of God; we are to

follow Him--to do as He did, that is, devote our lives to doing the

will of the Father. The Savior assured His questioner that such was

the way to inherit eternal life. This doctrine is pointedly put in

Matthew xix: 17, thus: "But if thou wilt enter into life, keep the

commandments."

Again: "He that believeth and is baptized shall be saved" (Mark xvi:

16).

Now, all men believe in the truth of the doctrine taught in the text

just quoted, or they do not. If they do not, they cannot believe in

Christ as a Being who is full of "grace and truth," as the Scripture

asserts. If we admit for a moment that He comes short in the principle

of truth, we shatter at once the very foundation of belief and

confidence, and doubt is the inevitable result. If Christ's word is

doubted, there is no confidence in Him. It follows, therefore, that

those who do not believe in the truth of the text do not believe in

Christ. But all concede that without this belief no one can obtain

eternal life. Those who do believe the truth of the text cannot say

that belief alone is sufficient for salvation, since it is expressly

stated that "he that believeth _and is baptized_ shall be saved."

Christ's own statement respecting the matter is final with all those

that believe in Him.

The following Scriptures are submitted:

{428}

"And why call ye me Lord, Lord, and do not the things which I

say?" (Luke vi: 46). "But He said, yea, rather, blessed are they

that hear the word of God, and keep it" (Luke xi: 28). "And this

is the commandment, that we should believe on the name of His Son

Jesus Christ, and love one another, as He gave us commandment. And

he that keepeth His commandments dwelleth in Him, and He in him"

(1 John iii: 23, 24). "If ye love me, keep my commandments. He

that hath my commandments, and keepeth them, he it is that loveth

me: and he that loveth me shall be loved of my Father, and I will

love him, and will manifest myself to him" (John xiv: 15, 21).

"Though He were a Son, yet learned He obedience by things which He

suffered; and being made perfect, He became the author of eternal

salvation unto all them that obey Him" (Heb. v: 8, 9). "What doth

it profit, my brethren, though a man say he hath faith, and have

not works? Can faith save him?" (James ii: 14). "He that saith he

abideth in Him ought himself also so to walk, even as He walked" (1

John ii: 6). "But wilt thou know, O vain man, that faith without

works is dead? Was not Abraham our father justified by works, when

he had offered Isaac his son upon the altar? Seest thou how faith

wrought with his works, and by works was faith made perfect? And

the scripture was fulfilled which saith, Abraham believed God, and

it was imputed unto him for righteousness: and he was called the

Friend of God. Ye see then how that by works a man is justified,

and not by faith only. Likewise, also, was not Rahab the harlot

justified by works, when she had received the messengers, and had

sent them out another way? For as the body without the spirit is

dead, so faith without works is dead also" (James ii: 20-26).

"Blessed are they that do His commandments, that they may have

right to the tree of life, and may enter in through the gates into

the city" (Rev. xxii: 14).

"_Meddle not with any man for his religion; for all governments

ought to permit every man to enjoy his religion unmolested. No man

is authorized to take away life in consequence of difference of

religion, which all laws and governments ought to protect_."

--_Joseph Smith_.

{429}

THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

ITS RELIGION, HISTORY, CONDITION AND DESTINY. BY JAMES H. ANDERSON, OF

SALT LAKE CITY, UTAH. 1902.

A good tree cannot bring forth evil fruit, neither can a corrupt

tree bring forth good fruit.--_Matt. vii, 18_.

Of the religious denominations now in existence among men, none have

attracted such attention from the others as the organization known as

The Church of Jesus Christ of Latter-day Saints, the members of which

are popularly, though erroneously, called "Mormons," because of their

belief in the divine authenticity of the Book of Mormon, a record of

the ancient inhabitants of America. In every nation where the fame of

this Church has spread, and where its Elders have appeared to teach

their faith, one feature which stands preeminent is the bitterness with

which they are opposed, without even the opportunity of being heard,

principally by professed believers in Christianity.

Some there are who are practical in their adherence to the doctrine of

religious toleration, and whose expansive minds lead them to refrain

from passing judgment till they hear the case fairly stated. They

hesitate to follow popular clamor, preferring to ascertain the truth

for themselves, rather than give assent to the voice of prejudice and

bigotry which demanded the life of Jesus of Nazareth because He claimed

to be the Son of God. But these are the exception; the rule has been

to accept without question assertions made against the Latter-day

Saints, and to decline to listen to anything in the way of denial

or justification. With this prominent fact before us, it is beyond

dispute that to this organization above all others in this generation

must be applied the saying, "For as concerning this sect, we know that

everywhere it is spoken against."

Doubtless much of this antagonism is due to ignorance of the true

belief, aims and condition of the Latter-day Saints. Certainly it is

largely because of gross misrepresentations by {430} those who have

constituted themselves their enemies. The reason for assuming this

position can be left for explanation to those who occupy it. The

purpose of the present occasion is not to consider that branch of

the subject, but rather to present the doctrines believed in by the

Latter-day Saints, and the reason for that belief. The limited time at

our disposal will admit of only a brief exposition of those doctrines;

all who are desirous of more elaborate explanation may obtain it from

the published works of the Church, and from its Elders, who will be

pleased to present to investigators the Gospel message which they are

proclaiming to the world. The present opportunity is sufficient for but

an abridged statement, in plain and simple language, of the religious

system under consideration.

This Church presents no formula of religious dogmas. Its creed is:

The direct revelation of God to His children. As He is without

variableness, and is no respecter of persons, so His laws are

unchangeable; and whatsoever He gives by the voice of revelation is a

law unto the Saints. The organization of this Church was effected at

Fayette, New York, on Sunday, the sixth day of April, 1830. Shortly

after this event, its presiding Apostle and Prophet, Joseph Smith, was

asked for a concise statement of what he and his people believed, and

in reply he wrote the following:

ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY

SAINTS.

1. We believe in God, the Eternal Father, and in His Son, Jesus

Christ, and in the Holy Ghost.

2. We believe that men will be punished for their own sins and not

for Adam's transgression.

3. We believe that through the atonement of Christ, all mankind may

be saved, by obedience to the laws, and ordinances of the Gospel.

4. We believe that the first principles and ordinances of the

Gospel 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.

5. 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.

6. We believe in the same organization that existed in the

primitive Church, viz: Apostles, Prophets, Pastors, Teachers,

Evangelists, etc.

{431} 7. We believe in the gift of tongues, prophecy, revelation,

visions, healing, interpretation of tongues, etc.

8. 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.

9. 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.

10. 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 paradisaic glory.

11. 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.

12. We believe in being subjects to kings, presidents, rulers and

magistrates, in obeying, honoring and sustaining the law.

13. 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.

The position taken by the Prophet Joseph Smith and those who have given

heed to the doctrines he presented is that they have no new system of

religion to offer to the world, but that their message is the fulness

of the everlasting Gospel; the Gospel which Paul said was "the power

of God unto salvation, to every one that believeth;" the Gospel of

which the Bible bears record, and which the Lord Jesus Christ and His

disciples taught as the commandment of God to His children. While they

testify that it is a new revelation to them in this dispensation,

"the latter days," and that they received through heavenly messengers

sent from the throne of the great Jehovah all the knowledge they

possess of the plan of salvation, and also the authority to preach

the Gospel and administer in its ordinances, they point out that it

is the same Gospel and divine message that was revealed to man in

ancient days; the "one faith" of which Paul spake to the Ephesians; the

Everlasting Gospel, the plan instituted by God for the salvation of His

children--unchangeable, eternal, and transcendently perfect.

Upon this presentation of the case, then, are they to be judged. They

thus place every principle or doctrine within the field of comparison

with the Holy Scriptures, both in the Old and the New Testament.

{432}

THE GODHEAD.

The first of the Articles of Faith declares a belief "in God the

Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost."

That is, that the Father is a personage of spirit, glory and power,

possessing all perfection and fulness; the Son a personage of

tabernacle also, who is the express image of His Father, and possesses

the same fulness with the Father, in whose image also man is created;

and the Holy Ghost, that which bears record of the Father and the Son,

the life-giving element in all nature, the agent of God's power, by

which, through faith, all things are controlled. These three constitute

the Supreme governing power, the Godhead, and are one--above all, and

in all, and through all--omnipotent, omniscient and omnipresent.

The idea thus set forth is that in form man is the image of his

Creator. The Bible contains no suggestion of a similarity in form with

any of the other creations of the Almighty. But with respect to man

it is distinctly expressed in Genesis i: 26, 27: "And God said, Let

us make man in our own image, after our likeness, and let them have

dominion over the fish of the sea, and over the fowl of the air, and

over the cattle, and over all the earth, and over every creeping thing

that creepeth upon the earth. So God created man in His own image; in

the image of God created He him; male and female created He them."

Paul, in writing of God, says that Jesus was the "express image of His

person" (Hebrews i: 3), being "in the form of God" (Phil. ii: 6). In

the record which Matthew has made of the Lord's baptism, he describes

the action of the three who constitute the Godhead: Jesus receiving

the baptism of water, the "Spirit of God descending like a dove and

lighting upon Him," and a voice--the voice of the Father--uttering from

heaven, "This is my beloved Son, in whom I am well pleased" (Matt,

iii: 16, 17). The Redeemer of the world Himself testifies of their

individuality: "For as the Father hath life in Himself; so hath He

given to the Son to have life in Himself; and hath given Him authority

to execute judgment also, because He is the Son of man" (John v: 26,

27); "Ye have heard how I said unto you, I go away, and come again unto

you. If ye loved me, ye would rejoice because I said, I go unto the

Father: for my Father is greater than I" (John xiv: 28); "Nevertheless,

I tell you the truth; it is expedient for you that I go away; for if I

go not away, the Comforter will not come unto you; but if I depart, I

will {433} send him unto you" (John xviii: 7); "But when the Comforter

is come, whom I will send unto you from the Father, even the Spirit of

Truth, which proceedeth from the Father, He shall testify of me" (John

xv: 26).

In the solemn prayer offered up before His betrayal, the Divine Master

besought His Father, in behalf of His disciples, "That they all may

be one; as Thou, Father, art in me, and I in Thee, that they also may

be one in us: that the world may believe that Thou hast sent me. And

the glory which Thou gavest me I have given them; that they may be

one, even as we are one" (John xvii: 21, 22). The unity of purpose and

action in all things constitutes the oneness. This union Jesus sought

to bring to His Apostles, that, each having his distinct personality,

they might be one, "even as we are one."

MEN JUDGED BY THEIR WORKS.

"We believe that men will be punished for their own sins, and not for

Adam's transgression."

By this transgression death came into the world, that men might gain

the experience of a mortal probation. But that man should be held

responsible for an act in which he had no agency would evidently be an

injustice. Our Father, being a just God, must therefore deal justly

with His children. What is the doctrine of the Scriptures respecting

the responsibility of men? In Jeremiah xvii: 10, it is announced: "I

the Lord search the heart, I try the reins, even to give every man

according to his ways, and according to the fruit of his doings." As

the laws of truth and justice are inflexible in their operation and

effect, judgment as certainly follows evil as blessings result from

good deeds.

The beloved Apostle, in recording his vision of the judgment, tells

us: "And I saw the dead, small and great, stand before God; and the

books were opened: and another book was opened, which is the book of

life: and the dead were judged out of those things which were written

in the books, according to their works. And the sea gave up the dead

which were in it; and death and hell delivered up the dead which were

in them: and they were judged every man according to their works"

(Rev. xx: 12, 13). Language can be no plainer to inform mankind of the

evidence that will be adduced for or against them at the judgment-seat

of Christ. It will be their deeds; and from the judgment they will make

no appeal, for they cannot but realize its justice.

By the divine law, man is answerable for his own sins.

{434} He is not compelled to bear the wrongs of another in the reward

which he will receive at God's judgment. The transgression of Adam was

not ours, and can have no ill effects upon us; it rather becomes a

blessing by the mercy of Jehovah. The Latter-day Saints believe that,

as by Adam death came into the world, without our action, so is life

the free gift to all men, through the atonement of the Lord Jesus.

This is the doctrine of the Bible. Paul expresses it thus: "Wherefore,

as by one man sin entered into the world, and death by sin; and so

death passed upon all men, for that all have sinned: therefore as by

the offence of one judgment came upon all men to condemnation; even

so by the righteousness of one the free gift came upon all men unto

justification of life" (Romans v: 12, 18). The Lord has permitted no

doubt to remain respecting the sins for which men will be punished and

the good for which they will be rewarded. His word is: "For the Son of

man shall come in the glory of His Father with His angels; and then He

shall reward every man according to his works" (Matt. xvi: 27). The

testimony which He gave to John the Divine on the Isle of Patmos was:

"I will give every one of you according to your works" (Rev. ii: 23).

"And behold, I come quickly; and my reward is with me, to give every

man according as his work shall be" (Rev. xxii: 12).

THE ATONEMENT.

"We believe that through the atonement of Christ all mankind may be

saved, by obedience to the laws and ordinances of the Gospel."

By this atonement is brought the victory over death; the resurrection

of the body to life; the raising of man to a position where he is not

subject to death. But it goes farther in the article of faith read. It

brings salvation by obedience to the Gospel. Salvation, then, is more

than a redemption from the fall. The latter comes to man without his

agency, so far as the mere restoration to life is concerned. That is

the doctrine which the Apostles taught: "For since by man came death,

by man came also the resurrection of the dead. For as in Adam all die,

even so in Christ shall all be made alive" (1 Cor. xv: 21, 22). Since

the Savior brought to pass the resurrection and the life, His atonement

has a universal application, and "there shall be a resurrection of the

dead, both of the just and unjust" (Acts xxiv: 15).

Does the atonement do more? The Latter-day Saints reply in the

affirmative. Matthew (chap. i: 21) records that the {435} angel

declared to Joseph, when foretelling the birth of the infant Jesus,

"For He shall save His people from their sins." The Apostle Peter says:

"Neither is there salvation in any other: for there is none other name

under heaven given among men, whereby we must be saved" (Acts iv: 12).

By obedience to the laws and ordinances of the Gospel, salvation comes

to man; it is that which is added to the children of men by the atoning

blood of the Redeemer, when the requirements of His Gospel are complied

with. Until this is done, there is no salvation from sin. The Apostle

John makes this unequivocal declaration: "This then is the message

which we have heard of Him, and declare unto you, that God is light,

and in Him is no darkness at all. If we say that we have fellowship

with Him, and walk in darkness, we lie, and do not the truth; but if

we walk in the light, as He is in the light, we have fellowship one

with another, and the blood of Jesus Christ His Son cleanseth us from

all sin" (1 John i: 5, 7). If we would be cleansed from all sin by the

blood of Christ Jesus, the condition is that "we walk in the light as

He is in the light." If this be not our course, the Apostle says, "we

lie and do not the truth." To these teachings is placed the seal and

testimony of the Divine Master Himself, in His sermon on the mount:

"Not every one that saith unto me, Lord, Lord, shall enter into the

kingdom of heaven; but he that doeth the will of my Father which is in

heaven" (Matt. vii: 21). "In vain do ye worship me," said He to those

who followed the tradition of men instead of keeping "the commandment

of God" (Mark vii: 7, 8).

THE GOSPEL ORDINANCES--FAITH.

"We believe that the first principles and ordinances of the Gospel are:

First--Faith in the Lord Jesus Christ."

The principle of faith is the moving cause of all action in intelligent

beings. Faith in the Lord is the fundamental principle leading to

obedience to His will. It is the assurance which we have of unseen

things. By its exercise we are alone able to approach the throne of

grace. "Without faith it is impossible to please Him; for he that

cometh to God must believe that He is, and that He is a rewarder of

them that diligently seek Him." (Heb. xi: 6). It is not a mere passive

belief; but being a principle of action and power, it inculcates

works in harmony with itself. The Savior says: "Let not your heart be

troubled; ye believe in God, believe also in me. Verily, verily, I say

unto you, He that believeth on me, the {436} works that I do shall he

do also; and greater works than these shall he do, because I go unto my

Father" (John xiv: 1, 12).

It is the belief of the Latter-day Saints that the Gospel is the

working law of Christ; that faith in Him, to have life, must be

accompanied by works in accord with the mental exercise of faith. As

the Apostle James says: "But be ye doers of the word, and not hearers

only, deceiving your own selves" (i: 22). This Apostle writes, "For

as the body without the spirit is dead, so faith without works is

dead also;" and in the second chapter of his epistle (verse 14-24) he

states: "What doth it profit, my brethren, though a man say he hath

faith, and have not works? Can faith save him? If a brother or sister

be naked, and destitute of daily food, and one of you say unto them,

Depart in peace, be ye warmed and filled; notwithstanding ye give them

not those things which are needful to the body; what doth it profit?

Even so faith, if it hath not works, is dead, being alone. Yea, a man

may say, Thou hast faith and I have works: shew me thy faith without

thy works, and I will shew thee my faith by my works. Thou believest

that there is one God; thou doest well: the devils also believe, and

tremble. But wilt thou know, O vain man, that faith without works

is dead? Was not Abraham our father justified by works, when he had

offered Isaac his son upon the altar? Seest thou how faith wrought with

his works, and by works was faith made perfect? And the scripture was

fulfilled which saith, Abraham believed God, and it was imputed unto

him for righteousness: and he was called the Friend of God. Ye see then

how that by works a man is justified, and not by faith only."

The Lord said, "Thou shalt love the Lord thy God with all thy heart,

and with all thy soul, and with all thy mind. This is the first and

great commandment" (Matt, xxii: 37, 38). He also explains what it is

to love God: "He that hath my commandments, and keepeth them, he it is

that loveth me: and he that loveth me shall be loved of my Father, and

I will love him, and will manifest myself to him" (John xiv: 21). This

is faith in and love of God: keeping His commandments.

REPENTANCE.

"Second--Repentance."

To those who, on the day of Pentecost, believed on the Apostles' words,

and had awakened within their hearts faith in the Lord Jesus, Peter

gave the law of the Gospel: "Repent, {437} 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" (Acts ii: 38, 39). This law was universal in its

application. It was "to all that are afar off, even as many as the Lord

our God shall call."

When John the Baptist came in the wilderness of Judea, as the messenger

before the Lord, preaching "the beginning of the Gospel of Jesus

Christ, the Son of God," he proclaimed, "Repent ye, for the kingdom of

heaven is at hand" (Matt. iii: 2). Of those who presented themselves

for baptism he required conformity to the doctrine which preceded it.

If they had not repented, the ordinance of baptism was refused to

them. When many of the Pharisees and Sadducees came, he called them a

"generation of vipers," and demanded that they "bring forth therefore

fruits meet for repentance" (Matt. iii: 7, 8). God "commandeth all men

everywhere to repent"--to turn from evil and walk in righteousness, for

therein only is salvation. The Lord says, "Except ye repent ye shall

all likewise perish" (Luke xiii: 3).

BAPTISM.

"Third--Baptism by immersion for the remission of sins." To the

repentant believer this is the "baptism of repentance for the remission

of sins" taught by John the Baptist (Mark i: 4). On the day of

Pentecost, Peter pointed the way to salvation, "Repent, and be baptized

every one of you in the name of Jesus Christ for the remission of sins"

(Acts ii: 38). When the jailer sought to be saved, Paul and Silas

"spake unto him the word of the Lord," and he "was baptized, he and all

his, straightway" (Acts xvi: 30-33).

So important is this ordinance for admission into the Church of God,

that the Lord Jesus insisted on receiving it at the hands of John the

Baptist, who was authorized to administer it. John had preached that

there should come after him One who should baptize "with the Holy Ghost

and with fire," and when Jesus presented Himself on Jordan's banks, the

Prophet recognized that mightier One. He felt his own weakness in the

presence of the Son of God, and said, "I have need to be baptized of

Thee, and comest Thou to me?" But Jesus knew the law of God. He knew

that it was necessary for even the Son of Man to enter at the door,

and obey the ordinance which His Father had appointed. Therefore He

answered {438} John, "Suffer it to be so now, for thus it becometh us

to fulfil all righteousness" (Matt. iii: 15). Then the Savior of the

world went down into the river Jordan, and was baptized of John. When

He came out of the water, there was given that glorious manifestation

of the approval by His Father of the act of submission to the divine

law, "and lo, the heavens were opened unto Him, and He saw the Spirit

of God descending like a dove, and lighting upon Him: and lo, a voice

from heaven, saying, This is my beloved Son, in whom I am well pleased"

(Matt. iii: 16, 17).

If it was necessary for the Son of God, the Redeemer of the world, to

receive the ordinance of baptism at the hands of one having authority

to administer it, that He might "fulfil all righteousness," wherein

can sinful man hope to enter by any other way? And when that act of

obedience to law on the part of the Divine Master was signalized by the

glorious descent upon Him of the Holy Ghost, and brought forth from the

Eternal Father the solemn declaration that He was well pleased with the

Son who had just passed through the baptism of water, who among men

dare say that the ordinance is vain, and useless, and non-essential;

that it is not of paramount importance to those who would do the will

of the Father?

The Lord also declared that the baptism of John was "the counsel of

God"--this ordinance that was "the baptism of repentance for the

remission of sins." Said Jesus: "All the people that heard him, and

the publicans, justified God, being baptized with the baptism of John;

but the Pharisees and lawyers rejected the counsel of God against

themselves, being not baptized of him" (Luke vii: 29, 30). As the Lord

went forth in His ministry, preaching the Gospel of the Kingdom, there

came to Him Nicodemus, a ruler of the Jews. To him Jesus said: "Except

a man be born again, he cannot see the kingdom of God" (John iii:

3). Nicodemus did not fully comprehend this saying, and made further

inquiry, receiving a reply in language that none need misunderstand:

"Verily, verily, I say unto thee, except a man be born of water and of

the Spirit, he cannot enter into the kingdom of God" (John iii: 5).

Therefore, when the Master commissioned His disciples and sent them

out, after they had been "endowed with power from on high," the command

which they received and obeyed was: "Go ye, therefore, and teach all

nations, baptizing them in the name of the Father, and of the Son, and

of the Holy Ghost: teaching them to observe all things whatsoever I

have commanded you: and, lo, I am with you alway, even unto the end of

the world" (Matt, xxviii: 19, 20).

{439} In this labor of the ministry, to which they had been called and

ordained of the Lord, He fulfilled His promise, and was with them:

"And they went forth and preached everywhere, the Lord working with

them, and confirming the word with signs following" (Mark xvi: 20). The

Apostles taught: "Repent, and be baptized every one of you in the name

of Jesus Christ for the remission of sins" (Acts ii: 38); "Know ye not,

that so many of us as were baptized into Jesus Christ were baptized

into His death? Therefore we are buried with Him by baptism into death:

that like as Christ was raised up from the dead by the glory of the

Father, even so we also should walk in newness of life. For if we have

been planted together in the likeness of His death, we shall be also

in the likeness of His resurrection" (Romans vi: 3-5); "Buried with

Him in baptism, wherein also ye are risen with Him through the faith

of the operation of God, who hath raised Him from the dead" (Col. ii:

12). Here, then, is the Gospel doctrine: Baptism by immersion for the

remission of sins, performed by one having authority; the birth, the

burial, the planting in the watery element, without which ordinance the

Lord has said that no man can enter the kingdom of heaven.

BAPTISM FOR THE DEAD.

It may be suggested that there are millions of the human family who

have not had the opportunity of receiving of the baptism of repentance

by one having divine authority--millions who never even heard of the

name of Jesus Christ. The Latter-day Saints believe that the Gospel

provides for all; that there is and can be no exception; that every

one who will may partake of the waters of life freely; that God is

no respecter of persons, but judges men by their works. A plan of

salvation that is adapted to the few, that does not open the door

to every being within the great brotherhood of man, is unworthy of

the Creator and God of the universe. The Gospel of the Lord must be

perfect, even as He is perfect, and reach to all humanity.

The query is made, How did the thief who died on the cross enter

the Kingdom of Heaven; there is no record of his baptism? Let the

Scriptures give the answer: "And he said unto Jesus, Lord, remember me

when Thou comest into Thy kingdom. And Jesus said unto him, Verily I

say unto thee, to-day shalt thou be with me in paradise" (Luke xxiii:

42, 43). The Lord did not say he could enter His Kingdom, for He told

Nicodemus that to do that is was necessary to be "born of the {440}

water and of the Spirit;" but He promised the penitent thief that on

that day he should be with Him in paradise. Is that not heaven? Let us

examine and see, for on the proper ascertainment of this fact depends a

great principle of truth.

The body of Jesus was three days in the tomb, when the spirit again

entered into it. When the Redeemer had risen, Mary came to the

sepulchre and found that the body of her Master was not there. She

began to inquire, when she heard a voice which she recognized as that

of the Lord, to whom she turned. "Jesus saith unto her, Touch me not,

for I am not yet ascended to my Father: but go to my brethren, and say

unto them, I ascend unto my Father, and your Father; and to my God, and

your God" (John xx: 17). Here is the testimony of Jesus Himself, that

during the three days subsequent to His crucifixion, while His body lay

in the tomb, His spirit did not go to heaven or the presence of His

Father. Logically, it must follow, neither did that of the thief.

Where, then, did He go? As Jesus was not in His Father's presence

during these three days, where was He? The Scriptures have not left us

in doubt upon this point. Jesus transferred to Peter the keys of the

Kingdom of Heaven, and placed him at the head of the Twelve Apostles.

Surely he is a competent witness; he says: "For Christ also hath once

suffered for sins, the Just for the unjust, that He might bring us to

God, being put to death in the flesh, but quickened by the Spirit: by

which also He went and preached unto the spirits in prison" (1 Peter

iii: 18, 19). During the time of His absence from the body He was

preaching "unto the spirits in prison"--the place where the thief also

went.

This doctrine of preaching the Gospel to the dead was taught by the

Lord to His Apostles, just previous to His crucifixion: "Verily, verily

I say unto you, the hour is coming, and now is, when the dead shall

hear the voice of the Son of God: and they that hear shall live. Marvel

not at this: for the hour is coming, in the which all that are in the

graves shall hear His voice" (John v: 25, 28). On the same subject, the

chief Apostle says: "For for this cause was the Gospel preached also to

them that are dead, that they might be judged according to men in the

flesh, but live according to God in the spirit" (1 Peter iv: 6).

The dead are to be "judged according to men in the flesh;" and, as the

Lord has declared that "except a man be born of the water and of the

Spirit" he cannot enter the Kingdom, what shall the dead who "hear

the voice of the Son of God" do? Is the Gospel plan imperfect in that

it does not provide a way {441} for those who have had no opportunity

to receive that birth? God forbid. Such an injustice cannot be. Paul,

writing to the Corinthians respecting the resurrection, says: "Else

what shall they do which are baptized for the dead, if the dead rise

not at all? Why then are they baptized for the dead?" (1 Cor. xv: 29).

The answer is complete: The dead may be officiated for by those who

dwell in the flesh.

This is the doctrine of salvation for the dead, an important part

of the glorious Gospel that is as broad as the universe, and from

everlasting to everlasting. By receiving the baptism for the dead,

those who have passed into the spirit world have opened to them the

door of the Kingdom of Heaven. "But one man cannot act in the place

of another," is the suggestion that comes. The objector has surely

forgotten, or has not contemplated the great truth that the whole

Gospel plan taught in the Scriptures rests upon the vicarious atonement

of the Lord Jesus Christ.

THE HOLY GHOST.

"Fourth--Laying on of hands for the gift of the Holy Ghost."

When the Apostle Peter preached to those who sought salvation, he said:

"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" (Acts

ii: 38, 39). Here is the offer to all of this blessed boon, the gift

of the Holy Ghost, after baptism for the remission of sins. It was to

them, and their children, and to all that are afar off. There was no

exclusiveness in this; the Gospel was open to all. By conforming to its

laws, men receive the benefits of their own obedience. It is the great

natural order of cause and effect. Comply with the conditions, the

result must follow. The sincerely repentant believer, baptized in the

proper manner, and by an authorized servant of God, is entitled to the

gift of the Holy Ghost as a matter of right.

How is he to receive it? Just as did the baptized believers under

the ministry of the Apostles: "Now, when the Apostles which were at

Jerusalem heard that Samaria had received the word of God, they sent

unto them Peter and John: who, when they were come down, prayed for

them, that they might receive the Holy Ghost: (for as yet he was

fallen upon none of them: only they were baptized in the name of the

Lord Jesus). Then laid they their hands on them, and they received

the Holy {442} Ghost" (Acts viii: 14-17); "through laying on of the

Apostles' hands the Holy Ghost was given" (v. 18). The Ephesians also

"were baptized in the name of the Lord Jesus. And when Paul had laid

his hands upon them, the Holy Ghost came on them; and they spake with

tongues and prophesied" (Acts xix: 5,6).

Of the office of the Holy Ghost the Lord says: "Howbeit when he, the

Spirit of Truth, is come, he will guide you into all truth: for he

shall not speak of himself; but whatsoever he shall hear, that shall he

speak: and he will show you things to come. He shall glorify me: for

he shall receive of mine, and shall shew it unto you" (John xvi: 13,

14). Here is the promise of guidance and revelation by the Holy Ghost.

Its gifts are wisdom, knowledge, faith, healing, working of miracles,

discernment of spirits, divers kinds of tongues, etc. (1 Cor. xii:

4-11). Wherever the Holy Ghost is bestowed, there are its gifts and

graces manifest.

DIVINE AUTHORITY.

"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."

The testimony of Scripture upon this is that Jesus "ordained twelve,

that they should be with Him, and that He might send them forth to

preach, and to have power to heal sicknesses, and to cast out devils"

(Mark iii: 14, 15). To His Apostles He said: "Ye have not chosen me,

but I have chosen you, and ordained you, that ye should go and bring

forth fruit, and that your fruit should remain: that whatsoever you

shall ask of the Father in my name, He may give it you" (John xv: 16);

and of them, in praying to His Father, He testified: "As Thou has sent

me into the world, even so have I also sent them into the world" (John

xvii: 18). His Father had sent Him and had "given Him authority,"

and in like manner He gave authority to His Apostles. They in turn

commissioned others to act in the ministry--"they ordained them Elders

in every church" (Acts xiv: 23). As Paul has said, "No man taketh this

honor unto himself, but he that is called of God, as was Aaron" (Heb.

v: 4). Aaron was called by the voice of God, through Moses (Exodus iv:

14, 15).

The acts of those who are authorized to officiate in the ordinances

of the Gospel--to whom are committed the keys of the Kingdom--are

recognized by the Lord, and are given full force. "Whatsoever thou

shalt bind on earth shall be bound in heaven; and whatsoever thou shalt

loose on earth shall be {443} loosed in heaven" (Matt, xvi: 19). But

those not authorized receive no such recognition.

OFFICERS.

"We believe in the same organization that existed in the primitive

Church, viz.: Apostles, Prophets, Pastors, Teachers, Evangelists, etc."

The Apostle Paul taught that there was "one Lord, one faith, one

baptism," and said of the Redeemer, "Wherefore He saith, when He

ascended up on high, He led captivity captive, and gave gifts unto men.

And He gave some, Apostles; and some, Prophets; and some, Evangelists;

and some, Pastors and Teachers" (Eph. iv: 8, 11). He also preached:

"Now ye are the body of Christ, and members in particular. And God

hath set some in the Church, first Apostles, secondarily Prophets,

thirdly teachers, after that miracles, then gifts of healings, helps,

governments, diversities of tongues" (1 Cor. xii: 27, 28).

God set these in the Church, is the Apostle's testimony. Shall man say

that they are not proper? The Lord has never changed the organization;

on the contrary, these officers were given "for the perfecting of the

Saints, for the work of the ministry, for the edifying of the body

of Christ: till we all come in the unity of the faith, and of the

knowledge of the Son of God, unto a perfect man, unto the measure of

the stature of the fulness of Christ; that we henceforth be no more

children, tossed to and fro, and carried about with every wind of

doctrine, by the sleight of men, and cunning craftiness, whereby they

lie in wait to deceive" (Eph. iv: 12-14).

Is there work for the ministry? Are the Saints yet to be perfected? Are

we still far from the unity of the faith? Are we less than the stature

of the fulness of Christ in the knowledge of God? With the present

spectacle of jarring sects, religious discords, and disputations of

doctrines, no intelligent person would venture to give other than an

affirmative reply to these inquiries. There is evidently abundant work

for the ministry, and therefore a necessity for Apostles, Prophets, and

all the officers that God has set in His Church. Wherever that Church

is organized upon the earth, there will these officers be found, with

all the authority, gifts and powers that accompany the offices. The

church which has them not is not the Church of Christ, according to the

evidence presented by the word of God.

{444}

SPIRITUAL GIFTS.

"We believe in the gift of tongues, prophecy, revelation, visions,

healing, interpretation of tongues, etc."

These are the gifts of the Spirit, which Christ promised should follow

the believers. They are the signs which confirmed the preaching of the

Gospel by the Apostles: "And He said unto them, Go ye into all the

world, and preach the Gospel to every creature. He that believeth and

is baptized shall be saved; but he that believeth not shall be damned.

And these signs shall follow them that believe: In my name shall they

cast out devils; they shall speak with new tongues; they shall take up

serpents; and if they drink any deadly thing, it shall not hurt them;

they shall lay hands on the sick, and they shall recover. So then

after the Lord had spoken unto them, He was received up into heaven,

and sat on the right hand of God. And they went forth and preached

everywhere, the Lord working with them, and confirming the word with

signs following" (Mark xvi: 15-20).

Of these are the miracles wrought by our Lord and Savior. God hath

set in the Church "miracles, gifts of healings, helps, governments,

diversities of tongues" (1 Cor. xii: 26). Never at any time has He

said they should be done away. He is an unchangeable being, a God of

miracles to-day as much as at any period of the world's history. He

cannot be otherwise and still occupy His exalted position. He cannot

be shorn of His power to manifest the gifts of His Spirit among the

children of men, when the latter comply with His laws. His arm is not

shortened, or His power to save diminished. If miracles, and healings,

and prophecy, and the other gifts of the Spirit do not exist among men,

it is for the same reason that in ancient days the Lord Jesus, in "His

own country," "could do no mighty work, save that He laid His hands on

a few sick folk, and healed them," namely, "because of their unbelief"

(Mark vi: 6, 7).

Those who dwell on the earth to-day are equally the children of our

Father with those who lived nineteen centuries ago, and have an equal

claim on His blessings if they observe His laws and exercise the same

faith in Him as did His disciples anciently. "For the promise is unto

you, and to your children, and to all that are afar off," said Peter,

in his proclamation of the Gospel, of which Paul said, "But 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).

{445}

THE APOSTASY.

The Latter-day Saints believe that but for the apostasy of the

primitive Christian Church, it would have remained with the same

organization, powers and ordinances; with Apostles, Prophets, healings,

miracles, and all the gifts of the Spirit, up to the present time.

That these ceased to exist among men is proof that there has been a

departure from the Gospel. If the organization had remained it would

have been in the same form as God placed it, and the true successors

to the Apostles would have followed their example when they filled the

vacancy made in the Twelve by Judas's apostasy--by selecting Matthias

to be numbered with the Apostles (Acts i: 26). But there was no

succession to the Twelve through the generations which succeeded them,

therefore the organization ceased to exist among men.

If there was to be an event of such importance in the world's history

as a great apostasy, surely the disciples would have had an intimation

of it through the inspiration of the Holy Ghost. By reference to

their writings we find that they had this knowledge, and prophesied

concerning it. Paul wrote to Timothy that the time would come when men

would not endure sound doctrine, but would heap to themselves teachers,

and turn away from the truth. (2 Tim. iv: 3, 4). He also taught that in

the last days perilous times should come, when men should be "lovers

of pleasure more than lovers of God; having a form of godliness, but

denying the power thereof" (2 Tim. iii: 1-5).

To the Thessalonians was borne this testimony respecting the great

apostasy: "Now we beseech you, brethren, by the coming of our Lord

Jesus Christ, and by our gathering together unto Him, that ye be not

soon shaken in mind, or be troubled, neither by spirit, nor by word,

nor by letter as from us, as that the day of Christ is at hand. Let no

man deceive you by any means: for that day shall not come, except there

come a falling away first, and that man of sin be revealed, the son of

perdition; who opposeth and exalteth himself above all that is called

God, or that is worshipped; so that he as God sitteth in the temple of

God, shewing himself that he is God. Remember ye not, that, when I was

yet with you, I told you these things? And now ye know what withholdeth

that he might be revealed in his time. For the mystery of iniquity doth

already work: only he who now letteth will let, until he be taken out

of the way" (2 Thess. ii: 1-7). The "mystery of iniquity" was making

its influence felt at that early day. Paul had warned {446} the people

of what was coming; as he says, "When I was yet with you I told you

these things."

In the record of the vision given to the Apostle John, which he says

was "the revelation of Jesus Christ," we are informed that John was

shown "things which shall be hereafter." Of one of the beasts which

he saw as typical of a power which should rise up in the earth, it is

said, "And it was given to him to make war with the Saints, and to

overcome them: and power was given him over all kindreds, and tongues,

and nations" (Rev. xiii: 7).

This is some of the scriptural evidence concerning the great power

which was to deceive the nations of the earth and pervert the Gospel by

teaching men and women that Apostles and Prophets were not necessary,

and that the gifts of the Holy Ghost were done away, till Christendom

has been brought to the apostate condition in which it is to-day. So

complete was the work of this "mystery of iniquity," of the beast that

"made war with the Saints and overcame them," that it was necessary for

an angel to be sent from heaven with the Gospel message for mankind.

John says of this event: "And I saw another angel fly in the midst of

heaven, having the everlasting Gospel to preach unto them that dwell on

the earth, and to every nation, and kindred, and tongue, and people"

(Rev. xiv: 6).

THE BOOK OF MORMON.

"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."

For people who believe the Bible to be the word of God to also believe

that another record is His word, the two must be consistent with each

other. There can be no conflict between them. For both to be the word

of God, they must be divinely inspired, and their teachings be in

perfect harmony. While it would by no means be certain that a record

which has passed through so many hands as have the Bible manuscripts,

with a loss of some, at least, of the sacred writings, would contain a

reference to another record which was to be made by a separate branch

of the House of Israel, yet it would not be unreasonable to hope that

possibly an allusion to it might be found in some of the prophetic

writings.

This hope is not without foundation with respect to the Book of Mormon,

which is a history of a part of the House of Israel, on the American

continent. The Prophet Ezekiel says: {447} "The word of the Lord came

again unto me, saying, Moreover, thou son of man, take thee one stick,

and write upon it, For Judah, and for the children of Israel his

companions: then take another stick, and write upon it, For Joseph, the

stick of Ephraim, and for all the House of Israel his companions: and

join them one to another into one stick: and they shall become one in

thine hand. And when the children of thy people shall speak unto thee,

saying, Wilt thou not show unto us what thou meanest by these? Say unto

them, Thus saith the Lord God: Behold, I will take the stick of Joseph,

which is in the hand of Ephraim, and the tribes of Israel his fellows,

and will put them with him, even with the stick of Judah, and they

shall be one in mine hand" (Ezekiel xxxvii: 15-19).

The "stick of Judah" is the record which we have of the Jews--the

Bible; the "stick of Ephraim" is the other record, which we have in

the Book of Mormon; and both records have become one in the hand of

the Lord. Hosea says that to Ephraim had been written the great things

of the law (Hosea xiii: 12), and the Savior informed His disciples of

others that He must visit: "And other sheep I have, which are not of

this fold: them also I must bring, and they shall hear my voice; and

there shall be one fold, and one shepherd" (John x: 16). These other

sheep were to hear His voice--to receive a personal visit from Him.

The history of the coming forth of the Book of Mormon is, briefly

stated, that its existence and whereabouts were revealed to the Prophet

Joseph Smith by an angel sent from heaven. This angel said his name was

Moroni, and that in the year A.D. 420 he had buried the sacred record

in the hill Cumorah, which is located in the northern part of the State

of New York. After Joseph had received several visits and had been

instructed by the heavenly messenger, the plates were entrusted to his

care, with a Urim and Thummim for their translation. Each plate was six

inches wide and eight inches long, and not quite as thick as common

tin. They were filled with engravings in Egyptian characters, and

bound together in a volume, as the leaves of a book, with three rings

running through the whole. The volume was something near six inches in

thickness, a part of it being sealed. The characters on the unsealed

part were small and beautifully engraved. The whole book exhibited many

marks of antiquity in its construction, and much skill in the art of

engraving. The Urim and Thummim consisted of two transparent stones set

in the rim of a bow fastened to a breastplate. The unsealed portion of

the plates was {448} translated, and the whole were again taken charge

of by the angel. The part which had been translated was published early

in 1830, as the Book of Mormon, according to the command of God. It is

an abridgment made by the Prophet Mormon, father of Moroni, from the

records of his forefathers. On the title page is this statement:

Wherefore it is an abridgment of the record of the people of

Nephi, and also of the Lamanites; written to the Lamanites who are

a remnant of the house of Israel; and also to Jew and Gentile:

written by way of commandment, and also by the Spirit of prophecy

and of revelation. Written and sealed up, and hid up unto the Lord,

that they might not be destroyed; to come forth by the gift and

power of God unto the interpretation thereof; sealed by the hand of

Moroni, and hid up unto the Lord, to come forth in due time by the

way of Gentile; the interpretation thereof by the gift of God.

An abridgment taken from the book of Ether also; which is a record

of the people of Jared; who were scattered at the time the Lord

confounded the language of the people when they were building a

tower to get to heaven; which is to shew unto the remnant of the

House of Israel what great things the Lord hath done for their

fathers; and that they may know the covenants of the Lord, that

they are not cast off forever; and also to the convincing of

the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD,

manifesting Himself unto all nations. And now if there are faults,

they are the mistakes of men: wherefore condemn not the things of

God, that ye may be found spotless at the judgment-seat of Christ.

Several persons were permitted to view the plates, among the number

being the "Three Witnesses," who thus testify of what they saw and

heard:

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 the 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 {449} 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.

From that testimony they never varied. They were separated from the

Latter-day Saints, having departed from the Church, to which they

belonged for a time after its organization. But nothing could induce

them to change their statement. It was true, and they knew it. In

their old age Oliver Cowdery and Martin Harris returned to the Church.

David Whitmer never did. He was the last to survive, his death having

occurred in January, 1888, at Richmond, Missouri. When on his deathbed

he called his family and friends around him, and made to them a solemn

declaration that he knew the Book of Mormon, and his testimony thereto,

to be true.

Eight others also testify as follows:

The Testimony of 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 shewn 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 saith Smith has shewn 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.

Like the three, they never faltered in maintaining that what they had

subscribed to respecting the Book of Mormon was the truth, and was with

them an absolute knowledge.

Of further evidence concerning the authenticity of the Book of Mormon,

there is in this sketch an opportunity of saying but little. Regarding

the external proof, it must suffice to merely call attention to the

developments of archaeological research on the American continent. When

the Book of Mormon was first published it was the accepted theory of

the civilized world that {450} America was not peopled by any nation

of ancient times which had made marked progress in civilization. But

subsequently, from the appearance of Captain Dupaix's book in 1834-5,

followed by the evidence of Lord Kingsborough, Stevens and Catherwood,

Powell, and other well-known archaeologists and explorers, a change

came with respect to this matter, until now there is no doubt of the

advanced position reached by ancient American civilization, as well

as of the great antiquity of the native American races. The ruined

temples and crumbling palaces of the ancient cities of Uxmal, Copan,

Palenque, Quiche, and scores of others, whose architecture rivals

that of any contemporaneous cities of the Old World, bear silent but

incontrovertible testimony to the historical truth of the Book of

Mormon.

With internal evidence of its divine authenticity, the volume is amply

provided. It presents a code of ethics whose purity and godliness are

unexcelled by any publication that has seen the light of day. In its

pages there are no anachronisms and no contradictions. The various

writers are in perfect accord. Compared with the great truths of

science and nature, there are no absurdities and no inconsistencies.

Between it and the Bible there is complete harmony in doctrine and

in prophecy. It is a book that would be profitable reading to any

thoughtful person. No intelligent, honest and sincere seeker after

truth can give it thorough examination and consideration, with an

understanding of the circumstances under which it was brought forth,

without being convinced that in giving to the world the Book of Mormon,

God has wrought one of the greatest miracles of any age or time.

REVELATION.

"We believe all that God has revealed, all that He does now reveal, and

that He will yet reveal many great and important things pertaining to

the kingdom of God."

When the Lord promised His disciples the Holy Ghost, He informed them

that it would teach them all things (John xiv: 20); "He shall receive

of mine, and shall show it unto you" (John xvi: 14). This was a direct

promise of revelation through the medium of the Holy Ghost, therefore

belief in revelation is a scriptural doctrine. It is the communication

to men of knowledge from God: "Howbeit. when He, the Spirit of Truth,

is come, He will guide you into all truth: for He shall not speak of

Himself; but whatsoever He shall hear, that shall He speak; and He will

show you things to come" (John {451} xvi: 13). This is the word of

the Lord--that the Holy Ghost should reveal things to come. The same

condition which caused the withdrawal of the other gifts of the Spirit

also caused the withdrawal of the gift of revelation. It was because

of the apostasy--the unbelief of man. Never has the Lord said that

He would reveal no more to the children of men. But He has forbidden

men to add to or take from that which He reveals (Rev. xxii: 18, 19).

Whenever the Almighty has authorized servants upon the earth, there is

with them the gift of revelation. "Surely the Lord God will do nothing,

but He revealeth His secret unto His servants the Prophets" (Amos iii:

7). The Apostle says that if a man lacks wisdom, and asks in faith for

God to bestow it on him, He will do so liberally (James i: 5, 6).

RESTORATION OF THE GOSPEL.

The tidings which the Latter-day Saints bear to the world are, that

the Gospel has been restored to earth in this dispensation; that the

present is the time of which Paul wrote, "that in the dispensation of

the fulness of times He might gather together in one all things in

Christ, both which are in heaven and which are on earth; even in Him"

(Eph. i: 10). It is this restoration which John the Revelator saw in

vision on the Isle of Patmos, and of which he says: "And I saw another

angel fly in the midst of heaven, having the everlasting Gospel to

preach unto them that dwell on 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 heaven, and earth, and the sea, and the fountains of

waters" (Rev. xiv: 6, 7).

The Latter-day Saints testify that this angel has appeared, and has

restored the Gospel, which is now being preached to the nations.

It is the same now as anciently, with all the gifts, powers and

blessings. Nothing is lacking. It is presented to all people for their

consideration. The most thorough investigation is invited. There is

nothing to conceal or hold back. It is not the province of the Gospel

to put its light under a bushel, but to entreat all men to come forward

and test its truth. "Prove all things; hold fast that which is good,"

was the admonition of the Apostle Paul; the same invitation is extended

to-day.

Men are given intelligence; they are in possession of reasoning power.

It is an insult to Deity to say that He forbids us to use these in

seeking for knowledge. He asks for intelligent {452} conformity to the

eternal laws of truth, not for blind obedience to the dogmas of men. He

has given to man his free agency. As expressed in the hymn:

"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."

This free agency was recognized by the Divine Master who said to the

Jews, "Search the Scriptures; for in them ye think ye have eternal

life: and they are they which testify of me" (John v: 39). To this

testimony and counsel of the Lord the Latter-day Saints direct

attention.

OTHER DOCTRINES.

Of the other principles believed in by the Latter-day Saints there is

not upon this occasion opportunity to speak at length. These are: The

gathering of Israel; the Restoration of the Ten Tribes; the support of

Earthly Governments for the Protection of Human Rights; the Building

up of Zion and Rebuilding of Jerusalem; the Resurrection; the Second

Coming of Christ to reign as Lord of lords and King of kings--all

of which are doctrines of the Bible, as clearly maintained in its

teachings as those which have been spoken of.

The Latter-day Saints believe--indeed testify that they know they

are fulfilling the predicted gathering of Israel in the last days by

the command and power of God; that their gathering on the American

continent is upon the land of Zion, the land of Joseph, whose blessings

have prevailed "unto the utmost bounds of the everlasting hills" (Gen.

xlix: 26); that the mountain of the house of the Lord is "established

in the top of the mountains" (Micah iv: 1). With implicit faith that

the Lord will confirm their testimony, they declare that He has sent

His messenger before Him in latter days, to prepare the way for His

coming (Mala. iii: 1).

It may be well to refer to their ordinance of marriage, of which

there appears to be such a misunderstanding in the world. This can be

briefly stated. The Latter-day Saints believe {453} that marriage is

ordained of God; that He has revealed to them its everlasting covenant;

that when the ceremony is performed by His authority, the union of

husband and wife is eternal--that it is bound on earth and bound in the

heavens. "And they twain shall be one flesh: so then they are no more

twain, but one flesh. What therefore God hath joined together, let not

man put asunder" (Mark x: 8, 9). It is a covenant that is entered into

voluntarily by the parties; there can be no compulsion in this, or in

any of the ordinances of the Gospel.

With the Latter-day Saints the principle of celestial marriage is the

union of husband and wife for time and eternity. They believe the

family relation exists in the celestial kingdom of God. They also have

pronounced views upon the purpose of the union of the sexes. They do

not believe that its object is the gratification of passion, but that

such an idea is wicked in its inception and damning in its practice.

They believe that a departure from the paths of virtue is punishable by

the severest penalties, and that the violation of the marriage covenant

is an offense which ranks next to the crime of murder.

A GLANCE AT HISTORY.

The Prophet Joseph Smith was born at Sharon, Windsor County, Vermont,

U. S. A., December 23, 1805, his father being a farmer. In the spring

of the year 1820, when Joseph was a little over fourteen years of age,

he became deeply interested in religious matters. He read the passage

in James i: 5: "If any of you lack wisdom, let him ask of God, that

giveth to all men liberally, and upbraideth not, and it shall be given

him." With full reliance upon that promise in the Divine Word, this

humble lad prayed to God and received the heavenly manifestation. He

continued faithful and was instructed by messengers from heaven, and

received and brought forth the Book of Mormon. When these facts became

known to the people in the vicinity of where he resided, he was made

the object of false and slanderous reports, and severe persecutions.

Many attempts were made to kill him, and every device was used to get

the plates from him; but the Lord protected him, and people began to

believe his testimony. In 1829, John the Baptist came and ordained him

to the Aaronic Priesthood; in the same year the Apostles Peter, James

and John ordained him to the Apostleship.

In obedience to the command of God, the Church of Jesus Christ was

once more organized on the earth, with the promise from the Lord

that it would never again be taken from among {454} men; that it was

restored preparatory to the ushering in of Christ's millennial reign

on earth. Some of its members were ordained and sent out to preach.

Those who received their testimony and were baptized were filled with

the Holy Ghost by the laying on of hands, and the word was confirmed

with signs following. The Church rapidly increased in membership, and

branches were organized in many of the States. A Temple was erected

in Kirtland, Ohio. The State of Missouri became the principal place

for the gathering of the people; but because they would not join in

the practices of the lawless element there, and were believers in an

unpopular religion, an organized mob drove them from their habitations,

contrary to law, justice and humanity, to wander on the bleak prairies,

in wintry weather, till they left the tracks of their bleeding feet on

the frozen ground. Men, women and children were subjected to the most

fiendish outrages--starved, tortured, butchered. This was in a land

that boasted of religious freedom and tolerance!