Scrap Book of Mormon Literature (Vol. 1 of 2) / Religious Tracts

by Unknown

DIVINE AUTHORITY.

The great distinctive feature of "Mormonism" among the "Christian" denominations is its claim of direct divine origin. Present and continuous revelation from God to the Church through its earthly head, and to every member who seeks for it in his or her own behalf and guidance, is a fundamental principle of the "Mormon" faith. Divine authority is associated with it.

The Church is, literally, Christ's Church, because He established it by personal communication and guides it by present revelation and inspiration, and its ministers receive their commissions by His direction. The Holy Ghost is in and with the Church, exactly as with the primitive Church and the Prophets of old.

Thus, what is commonly called "Mormonism" is to its disciples verily the work of God; originating with Him and developed and promulgated under His commands and by His power; and, therefore, it will abide and prevail, and overcome all opposition, and spread over the whole earth, preparing the way for the second advent of the Messiah and the redemption and regeneration of the earth. Every soul who receives it in sincerity is entitled to a witness from God of its truth, and herein is its strength and unity and vital force.

It has no conflict except with error. It wars against no nation, sect or society. It exercises no compulsion. It is the Gospel and Church and authority of Jesus Christ, restored to earth for the last days and for the last time, and therefore it will triumph and flood the world with light and truth, until darkness shall flee and Satan be bound and the kingdoms of this world become the kingdom of our God and His Christ, and He shall reign over all the ransomed globe for evermore.

SALVATION: A DIALOGUE BETWEEN ELDER BROWNSON AND MR. WHITBY.

BY JOHN JAQUES,

ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

Elder Brownson. Good morning sir. Would it be agreeable to you to read a tract?

Mr. Whitby. O yes! thank you, sir. I take in many tracts, and read through most of them. What tracts do you distribute?

Elder B. They are upon the principles taught by the Church of Jesus Christ of Latter-day Saints.

Mr. W. The Latter-day Saints! Well, I cannot say that I exactly understand what their religion is. It is true, I hear a great deal about them, yet many things that I hear of them are so contradictory that I find it impossible to believe all. But if one fourth part of what is told me, is true, I must say that I cannot entertain a very high opinion of your religion. However, I think that every person ought to be at liberty to enjoy his own opinion, and I deem it especially wrong to condemn any party unheard. I make no profession of religion myself. My wife's sister, and her husband, are very staunch Wesleyans, and they tell me some extraordinary things of your people. But I always take a certain discount off what one religious person says of another's religion. Consequently I cannot believe all that Mrs. Whitby's sister and her husband tell me of your religion. And I think they are a little bigoted, for they sometimes say hard things of the Baptist and Church people, as well as of your people. But I have long wished to meet with one of the Latter-day Saint preachers, so that I might hear their own story, and I shall really consider it a favour if you will be pleased to give me a brief outline of your belief, that I may not judge your people wrongfully. I have a few leisure minutes just now.

Elder B. I shall only be happy to impart any information that may be beneficial to you, concerning our principles. I am aware that much misunderstanding prevails respecting the Latter-day Saints, and it is ever a pleasure to me to dispel that misunderstanding, and enlighten those who are willing to learn.

Mr. W. Thank you. But we won't stand at the door. Would you walk in and sit down?

Elder B. I will, with pleasure.

Mr. W. Allow me to put your hat away.

Elder B. Thank you.

Mr. W. [To his daughter] Mary, hand the gentleman a chair, and hang his hat up in the passage. [To Elder B.] Now, sir, if you will be good enough to enlighten my mind concerning your principles, I will listen attentively, and, whether I approve of them or not, I shall certainly consider myself under obligations to you.

Elder B. I will gladly comply with your request.

Mr. W. But you will not consider me wearisome if I interrupt you, in the course of your relation, with an occasional question or remark, which I may be prompted to offer for my own satisfaction?

Elder B. Don't name it, sir. It will be pleasing to me to answer your questions, to the best of the ability that God may give me, or to listen to any remark which you may feel disposed to make. But to proceed. I will give you a brief view of the first principles of the doctrine of Jesus Christ, and will refer you to a few passages of Scripture in support of them.

Mr. W. Thank you. I am sure I shall be much gratified.

Elder B. In the first place, we believe that there is a God in the heavens, who is the Creator and Preserver of this world and of men. God, having the right, has, in times past, manifested Himself to men, and revealed laws whereby they might be governed. Our first parents, Adam and Eve, who were created immortal—not subject to death, disobeyed the law of God. Death, and all the evils that induce it, were the penalty to which Adam, and Eve, and all their posterity were then subjected. And men cannot, of themselves, overcome this penalty, and obtain immortality.—Gen. i. ii. iii. Rom. v. 12. 1 Cor. xv. 21, 22. But God did not leave men to perish without hope. He sent His Son Jesus Christ into the world, to take human nature upon him, and to satisfy the broken law by being put to death, thereby delivering men from the power of death.—John iii. 16. Rom. v. 8. 1 John iv. 9. As all men, through Adam's sin, without any agency of their own, were subjected to death, so will all men be redeemed there from, and placed before the throne of God, free from any condemnation for Adam's sin, for Christ's atonement extends so far to men, unconditionally on their part, because they had no hand in Adam's sin.—1 Cor. xv. 22. But although men are thus, without conditions on their part, made free from the effects of Adam's sin, yet, as every man must, after this, answer for the deeds done in his body (Matt. xvi. 27. 2 Cor. v. 10. Rev. xx. 13), and as every man, in some thing or other, disobeys the law of God, it naturally follows that every man will need an atonement for his individual sins, as well as one from the sin of Adam. And in order that every man may escape the penalty for his individual sins, certain conditions must be complied with. I said that all men would be redeemed, unconditionally on their part, from the penalty of Adam's sin. I have referred you to a passage or two of Scripture upon the subject. I will refer you to another, Rom. v. 18, "Therefore, as by the offense 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." Thus, you see, a man answers for his own sins only.

Mr. W. Just so. That seems reasonable.

Elder B. Now I will lay before you the conditions. But first, I will remark, that God has but one method of saving men. The scheme of salvation is an unchangeable scheme, both as respects the atonement of Christ, and the conditions required of men. Jesus Christ is the only name under heaven whereby men can be saved.—Acts iv. 12. 1 Tim. ii. 5. And although many men have preached divers kinds of contradictory doctrines, and have professed that they were all the doctrines of Christ, yet it is a fact that God does not send men to contradict each other. You cannot find, in the whole Bible, an instance of God's sending His servants to preach conflicting doctrines to a people, for that would conduce to endless discord, confusion, and strife, and it is written that "God is not the author of confusion, but of peace."—1 Cor. xiv. 33. And Paul the Apostle said that he or an angel from heaven, if found preaching any other Gospel than what he and his brethren had preached, should be accursed.—Gal. i. 9, 10. Depend upon it, sir, that two preachers, or two religious societies, who hold forth contrary doctrines, cannot both, in their teachings, be recognized of God. These inconsistencies cause many men to reject the Bible, and turn infidels.

Mr. W. Why that's just my argument. I say nothing against the Bible. I find no fault with that. But this is what puzzles me—how it is that two preachers, both believing one book, one revelation from God, one code of laws, should preach contradictory doctrines, and form two religious societies, always opposing and differing from each other! I cannot fathom the matter. There are Mrs. Whitby's sister, and her husband, Wesleyans, as I told you, and his brother is a Baptist—all very strong in their faith. We have them all here together occasionally, and we get up quite lively discussions. Mrs. Whitby's sister's husband and his brother cannot agree at all with each other upon religious topics, especially baptism, and then I disagree with them both, and tell them that I am very well assured that either one is wrong, or both of them are, and, consequently, I cannot join either's society until a satisfactory decision is come to. I assure you we have matters rather warm at times. We all wax quite earnest.

Elder B. I have not the least doubt of it. Nothing is plainer than that God is not the author of both their systems of religion. But, as I was saying, the plan of salvation is unchangeable. So if we can find out what it was in the time of Jesus and the Apostles, we can decide what it is now.

Mr. W. True.

Elder B. I have shown, by the Scriptures, the doctrine of the atonement of Christ, and that certain conditions are required of every man to ensure the benefits of that atonement for his individual sins. I will now speak of the conditions. The first condition required of men is to believe that there is a God, and that they have done things that are displeasing in His sight, and that Jesus Christ has provided a way of escape through his atonement. I question whether any person exists who does not, at heart, believe that there is a God. And it appears to me that all men must acknowledge that they have, in their life time, done things that have not been right. But a faith in Christ's atonement is the result of a teachable spirit's hearing a message from God, to that effect. Now faith is required of all men, for "without faith it is impossible to please God."—Heb. xi. 6. And Jesus says—"He that believeth not shall be damned."—Mark xvi. 16. Some preachers say that faith is all that is necessary to salvation. But this is incorrect, for the Apostle says, that faith without works is dead, being alone.—James ii. If faith had been sufficient for salvation, Jesus Christ would never have made any other conditions known. The devils believe and tremble, but we are not informed that they will be saved. Faith is only valued by the works it leads to. Without works we have no evidence that a man has faith.

Mr. W. I see that clearly.

Elder B. The next condition required is repentance. As all men have sinned, all men are required to repent of their sins. Says Jesus—"Except ye repent, ye shall all likewise perish."—Luke xiii. 3. See also Luke xxiv. 47. Acts xvii. 30. Now to repent, is not to mourn, and grieve, and hang down one's head like a bulrush, but to forsake everything that is evil, and to make a firm resolution, like a man, to follow those things no more. In short, to repent is to cease to do evil, and resolve to do well. This is what is required of all men.

Mr. W. That appears right enough.

Elder B. The third condition required is for men to be baptized in water, for the remission of their sins. This is a condition quite as important as any other, yet it is one which is little thought of by many persons, and much misunderstood by others.

Mr. W. That is a subject upon which I have thought much, when I have heard my friends argue the matter.

Elder B. It is a subject concerning which much diversity of opinion prevails amongst the religious world. Some persons believe baptism to be altogether unnecessary, and they sing—

"Were I baptized a thousand times,
It would be all in vain."

Others believe baptism to be an ordinance that can be attended to, or dispensed with, at the discretion of the believer. Now we do not agree with either of these kinds of persons. We believe that baptism is one of the essential conditions of salvation. We deem it absolutely necessary that all persons who believe and repent, should also be baptized. If we consider what baptism is for, we shall see at once its necessity. Baptism is for the remission of sins.

Mr. W. But does not Jesus say that his blood was to be shed for the remission of sins? And does not St. John say that the blood of Jesus Christ cleanseth us from all sin?

Elder B. If you read the preceding part of the verse in which the last passage you have quoted occurs, you will find these words—"But if we walk in the light." Now to walk in the light, is to walk in obedience to the law of God, and, as baptism is a part of the law of God, we must attend to that ordinance, or the blood of Jesus Christ will not cleanse us from all sin. As to the other passage, I said, previously, that the atonement of Jesus Christ extended to the sins of all the human family, but to individual sins on conditions only. Three conditions I have named. The full benefit of the atoning blood of Jesus Christ cannot be claimed, by any man, for his individual sins, until he is baptized. Baptism is nothing of itself, and cannot wash away our sins. But God has ordained that the blood of Christ for the remission of individual sins shall be available to no man till he has been baptized. No man is entitled to a pardon for his sins, until he obey that ordinance. So far, baptism is for the remission of sins; not the putting away of the filth of the flesh, but the answer—the return, of a good conscience towards God.

Mr. W. I think I understand you. In the winter, coals are given away to the poor of this town. The gift is free to the poor, but every one who receives it must produce a ticket signed by one of the committee. Without the ticket, the coals cannot be had. Baptism is of similar importance to salvation as the ticket is to the coals, I suppose.

Elder B. Yes. Naaman, the Syrian general, to cure his leprosy, was told to wash seven times in the river Jordan. The gift of cure was free to Naaman, but he could not have realized it independent of the seven washings. The mere washings would have availed nothing, but in their being the ordinance of the Lord consisted their efficacy. So with baptism for the remission of sins. That baptism is for the remission of sins, see Mark i. 4. Luke iii. 3. Acts ii. 38. xxii. 16. 1 Peter iii. 21. By this you will see that baptism is anything but nonessential to salvation.

Mr. W. Why, yes, I do.

Elder B. That baptism is an essential part of the righteous law of God is evident from the answer of Jesus, when John demurred to baptizing him—"Suffer it to be so now, for thus it becometh us to fulfill all righteousness."—Matt. iii. 15. Jesus also says that baptism is a part of the counsel of God to men—"And all the people that heard him [John], 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. Baptism may also be considered the door of the Kingdom of God, or the law that adopts us into the family of God. Immediately after Jesus was baptized, the heavens opened over him, and God owned His Son. Jesus says, "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door, is the shepherd of the sheep. To him the porter openeth."—John x. 1-3. The sheepfold was the Kingdom of God, the door was baptism, the porter was John. Upon those who attempt to enter any other way, will rest the imputation of dishonesty.

Mr. W. Not a very desirable imputation, certainly.

Elder B. No. But you see, by the illustration, the necessity of baptism.

Mr. W. I must confess I do.

Elder B. Baptism does not mean infant sprinkling or pouring. The true mode of baptism is by immersion.

Mr. W. That is my opinion of the matter. When my friends have been discussing the subject, it has always appeared to me that immersion was the proper form of baptism.

Elder B. True. This is plainly evident from the Scriptures. John the Baptist baptized in the river Jordan. If sprinkling or pouring were the mode, there would have been no necessity for his going into the river. It is true, I have seen representations of Jesus and John standing in the water, while John poured the water upon Jesus, but such a representation carries improbability upon its very face. If pouring would do, why go into the water? And we know that Jesus did go into the water, for he "went up straightway out of the water," after he was baptized, says the Evangelist.—Matt. iii. 16. "And the multitudes who went to John were baptized of him in Jordan."—Matt. iii. 6. Again, John baptized at Aenon, near to Salim, because there "was much water there."—John iii. 23. Of what advantage would much water have been, if sprinkling or pouring were the mode? A bucketful of water would sprinkle a thousand people. A very insignificant brook would suffice to baptize a nation, if pouring were the mode. If either of these were the mode, there was no necessity to choose a place of "much water." Unless immersion were the mode, we cannot see any sense in John's baptizing at Aenon because of the abundance of water there.

Mr. W-. Certainly not. But Mrs. Whitby's sister's husband, that is, Mr. Clarke, stands much upon this point—that it is declared that John baptized with water.

Elder B. I am aware that it is so written. And I am sure that I never entertained the idea that any one could administer baptism for the remission of sins, without water. John is spoken of as baptizing with water, distinguishing his baptism from the baptism of the Holy Ghost and of fire, which Jesus was to introduce.

Mr. W. I understand.

Elder B. Philip and the eunuch both went down into the water.—Acts viii. 38. Jesus likens baptism to a birth.—John iii. 5. Now a birth argues a concealment, which immersion certainly is. St. Paul says we are buried with Christ by baptism, "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."—Rom. vi. 4. This is plain enough. But he goes on to say, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." What could be a more beautiful illustration of baptism by immersion than is here presented. Immersion is a burial. Immersion is a planting in the likeness of Christ's death. Sprinkling or pouring answer neither one figure nor the other. If we are buried with Christ by baptism, we thenceforth walk in newness of life. If we are planted in the likeness of Christ's death, it is an earnest of our being one day fashioned in the likeness of his resurrection.

Mr. W. That is certainly a striking and appropriate figure. Your ideas agree with mine very much.

Elder B. Having settled the mode of baptism, I will now say a little on the candidates for that ordinance. Baptism being for the remission of sins, and no one, who is not old enough to discern right from wrong, being accounted a sinner in the sight of God, you will perceive that baptism is only necessary for those who have arrived at years of accountability. And faith and repentance invariably precede baptism. If you search the Bible through, you will find that the people were always taught before they were baptized. John taught the people to bring forth fruits meet for repentance, before baptism. Jesus commanded his disciples to go and teach all nations, and then baptize them. The Apostles ever taught the people to believe and repent, before they were baptized. Little children, being incapable of understanding the law of God, are not deemed responsible for non-observance of it, and, consequently, are not required to believe, repent, or be baptized. Not being subject to the law, little children are wholly subjects of the free grace of Jesus Christ, and his atoning blood redeems them without any conditions on their part. It is solemn mockery before God, to baptize little children, or to preach that they will not be saved without baptism. When they can readily distinguish between right and wrong, then commences their responsibility.

Mr. W. I perfectly agree with what you say. But Mr. Clarke holds that baptism is in lieu of circumcision, and we know that Abraham and his seed were commanded to observe circumcision when the child was eight days old.

Elder B. Circumcision and baptism are two different ordinances, and have no relation to each other. Circumcision was a sign of the covenant which God made with Abraham and his seed. Baptism is for the remission of individual sins. Circumcision could only be performed on one sex. Baptism is binding on both. Circumcision was preceded by no teaching. Baptism is invariably preceded by faith and repentance. Both circumcision and baptism were observed by the children of Israel under Moses.—1 Cor. x. 2. So you see that circumcision and baptism are two distinct ordinances, widely differing in their nature and application.

Mr. W. I see they are.

Elder B. After men have been baptized, they are required to have hands laid upon them, that they may receive the Gift of the Holy Ghost. Then, according to their faithfulness and diligence in keeping the commandments of God, the various manifestations of the Holy Ghost are poured out upon men—such as the gift of speaking in foreign tongues, of the interpretation of tongues, prophecy, dreams, visions, the gift of healing, and of working miracles, discernment of spirits, &c.

Mr. W. Do you believe in having these things now? Why one of the principal reasons that I have never joined any religious body is, that I could read in the Bible of these great and glorious gifts being enjoyed in ancient times, and I could not find any people who contended for these things now. I have expressed my thoughts on these subjects to Mr. Clarke, and his wife, and his brother, but they all declare that these blessings were only given for the establishment of Christianity, and that they, not being intended to continue upon the earth, are not now given, and, indeed, are not now needed. But I could never see the reason for this. I could see in the Bible no reason why men should not obtain these blessings now as anciently. In fact, I think the Bible decidedly encourages all men to seek after these things, for Paul says, "The manifestation of the Spirit is given to every man to profit withal." And we are well aware that salvation is just the same thing now as anciently. Men have now the same weakness to overcome, the same temptations to resist, the same devil to oppose them, and the same end to obtain as in the days of the Apostles. And why should men now not have the same blessings from the hands of the Lord to assist them in obtaining salvation, as the primitive Christians had to assist them? It is certain that either God has changed, or men have degenerated and become unworthy of such distinguished blessings as the early Christians enjoyed. But I am pleased to find that you believe in obtaining these blessings, I shall be happy to listen further to your views of the matter. I am becoming much interested in your doctrines.

Elder B. I am aware that the popular cry is that the gifts and blessings of the Holy Ghost are "done away, and no longer needed." We know they are done away, because men do not seek them, and the ancient Saints sought them earnestly. Indeed it would be marvellous for the Lord to give these blessings to men when they do not care for them, and when they think them unnecessary. He is not so prodigal of the choice gifts of His Holy Spirit. He does not cast his pearls before swine. His Spirit does not always strive with men. When they do not wish to serve Him, He gives them up to the imagination of their own hearts, to walk in their own ways. This is the cause of all the divisions in the religious world. But where is the first Scripture that says, or even hints, that the gifts and manifestations of the Holy Spirit were not intended for men until they become perfect? Not a single text of this description can be found between the lids of the Bible, but the whole tenor of the Book teaches to the contrary. Jesus Christ said that the signs Or gifts should follow those who believed.—Mark xvi. 17. He also said that the Comforter—the Holy Ghost, should abide with his disciples for ever.—John xiv. 16. Jesus also said that his Father would give His Holy Spirit to all them that asked Him.—Luke xi. 13. Peter said that God gave the Holy Ghost to all that obeyed Him.—Acts v. 32. On the day of Pentecost, Peter declared that the promise of the Holy Ghost was for the people before him, for their children, for all that were afar off, even as many as the Lord should call.—Acts ii. 39. Paul continually exhorted all Saints to seek diligently after the gifts of the Spirit, for he would not have his brethren ignorant of them, but to covet earnestly the best gifts.—1 Cor. xii. xiii. xiv. Solomon said, "Where there is no vision the people perish."—Proverbs xxix. 18. Joel prophesied that the Spirit of the Lord should be poured out most abundantly in the last days, the sons and daughters should prophesy, the old men should dream dreams, and the young men should see visions, and even upon the servants and handmaids, should the Spirit be bestowed, indeed the promise is that it should be poured out upon all flesh.—Joel ii. 28, 29. That does not look like the gifts being done away and no longer needed. It is true, Peter said that the out-pouring on the day of Pentecost was in fulfilment of Joel's prophecy, but that occasion did not fully fulfil the terms of the prophecy, for very few received the Holy Spirit then, not all flesh. A more full and complete fulfilment yet awaits the prediction, and the time when will be discovered by reading the whole of the chapter—just about the second advent of the Redeemer.

Mr. W. But is it necessary to have laid hands upon one, in order to receive the Holy Ghost?

Elder B. Laying on of hands is the ordinance appointed of God for the imparting of the Holy Ghost.—Acts viii. 17-20., xix. 6. Heb. vi. 2.

Mr. W. Did not Cornelius receive it without the laying on of hands, and even before he was baptized?

Elder B. Cornelius was a Gentile. The Holy Ghost was poured out upon him and his household previous to baptism and the laying on of hands, to convince the Jews that the Gentiles were entitled to the blessings of the Gospel. Cornelius and his household were then baptized. Doubtless the gift of tongues was only imparted to them for the time being, as has been the case with persons in our day, before baptism and the laying on of hands. It is reasonable to believe that, after Cornelius and his household were baptized, Peter laid his hands upon them, as he did upon other disciples. Such a course would be pursued by the Latter-day Saints now in similar cases.

Mr. W. But do the Latter-day Saints actually obtain these gifts?

Elder B. Yes, some have the gift of tongues, some of interpretation of tongues, others have dreams, visions, and revelations, whilst many have been miraculously healed by the power of God.

Mr. W. Well, really my bosom burns to hear it. [Looking at his watch.] But I am sorry to say that my time has expired. I have some particular business to attend to just now. Would you wait and take dinner with us. I can spare a little more time after dinner.

Elder B. I am obliged to you, but I have several places to call at this morning, and it will be inconvenient for me to stay with you to-day. However, I will call upon you this day week, and give you any further information you may wish.

Mr. W. Well, call when you can stay and have dinner. But I wish to ask you whether you admit persons into your Church immediately on application, or do you keep candidates a certain time on probation.

Elder B. In ancient times candidates were not required to submit to any probation, previous to entering the Church, at least I cannot read so in the Bible, neither do the Latter-day Saints require such a thing. We like men to come up boldly and say they repent of their sins, and wish to be baptized. When men do this, we do not presume to question their sincerity, unless we have very substantial reasons for doing so. We wish to encourage confidence between men, and we do not treat them as suspicious characters, until we have evidence for it. When a man turns from his sins, then is the time that he should be received with open arms by the Church, the blessings of full fellowship should not be withheld, for he is but weak in the faith, and he needs all possible encouragement.

Mr. W. I have no fault to find with your sentiments on that head. I am sure it is very good of you to spend your time in enlightening the minds of the people, by your tracts and conversation. Of course you have a salary from your society to support you.

Elder B. I am not an hireling, sir. I do not preach for hire or divine for money. The hireling is not the true shepherd of the flock. An hireling is apt to look a little more to the fleece than to the flock.

Mr. W. But you cannot live on the air!

Elder B. When Jesus Christ sent his disciples to preach in ancient times, he told them to go without purse or scrip, and their heavenly Father would see that they were provided for. Jesus said that those persons who received his servants received him, and those who rejected them rejected him, and whosoever would give only a cup of cold water to one of the least of his disciples should not lose his reward.—Matt. x. Mark vi. ix. Luke ix. This is how I am sent out, this is how all the Elders of the Latter-day Saints are sent out to preach to the world.

Mr. W. That's noble, certainly.

Elder B. It proves the world, whether they will receive one in the name of the Lord; it proves the servants of God, whether they can put their confidence in Him; and it proves the Lord, whether He will support His servants and open the way for them.

Mr. W. I really wish you would stay for dinner.

Elder B. I would, with pleasure, if my duties allowed.

Mr. W. Well, I cannot let you go away empty. I beg you will accept of five shillings, to assist you in your laudable purpose.

Elder B. May the Lord bless you in your basket and in your store, and restore you an hundred fold.

Mr. W. Thank you. I have much enjoyed your conversation. I am sure I am greatly indebted to you. But I must now say good day. You will not fail to call next week?

Elder B. I will not. Good day sir.

LIVERPOOL: PUBLISHED BY S. W. RICHARDS, 15, WILTON STREET, LONDON.

If the Lord Almighty should give the human family their desire in full, they would not keep the broad road to destruction, but would go cross lots to hell.

—Brigham Young.

A man cannot deny the truth when the spirit of God is burning in his bosom.

—Francis M. Lyman.

As man is, God once was. As God is, man may become.

—Joseph Smith.

SALVATION: A DIALOGUE BETWEEN ELDER BROWNSON AND MR. WHITBY.

BY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

Elder B. Good morning, sir. How do you do to-day?

Mr. W. O! good morning, sir. How do you do? I hope you are well. I am happy to see you. Come, walk in and sit down. I have been expecting you, and wishing you would come. I have many things of which to ask you to-day, if you will be kind enough to inform me concerning them. Since you were here last week, my mind has been much exercised respecting your principles. What I heard from you then, has appeared to me as near the truth as anything I ever heard before. If I had any prejudice against the Latter-day Saints previous to my meeting with you, I think it is now well nigh gone. Still there are some things connected with your people, of which I wish to learn a little more. I had not opportunity last week to name these things to you, as our time was short, and we seemed to occupy it so well with other conversation, that many questions which I wished to put to you, I really was obliged to postpone till a more favourable opportunity. But after dinner, I took my pipe, as I generally do, and sat in the corner, canvassing and weighing over what we had conversed upon, and other things which we had not. When I get my pipe, I reckon myself in my study, so I puzzled for full two hours over matters relating to your people. Finally, I thought I should have the privilege of seeing you again in a few days, when I could inquire of your more fully. Now you are here, for which I am glad. Would you first of all give me a brief description of the origin, progress, and present position of the Latter-day Saints, and of the organization and different officers of your Church?

Elder B. I will do so. About the year 1820, there was a great revival excitement among the religious societies in the town of Manchester, Ontario county, New York. This revival was kept up with spirit by a series of camp meetings, in which preachers and people of all denominations joined. A multitude of converts was the result. But as they began to attach themselves to this or that society, a scene of strife and confusion prevailed, which contrasted strangely with the professions and former demeanour of both priests and people. In this town lived a young man, then in his fifteenth year. His father's family clung to the Presbyterian faith, and four of them joined that body. This young man was deeply impressed during the above excitement. But the divisions and contentions of the religious societies puzzled him, and he reflected seriously upon their conduct, asking himself who, amidst all the strife, was right, and whom he must join. While in this anxious state, he one day opened his Bible, and read that golden counsel given by James—"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."—i. 5. This precious passage came with great force to the mind of this young man. The teaching exactly suited his case. He was unlearned, he was ignorant, he lacked wisdom. The preachers all claimed to be right, though, at the same time, they differed, and strove with each other. It was therefore folly to go to them to learn the truth. He wisely resolved to follow the advice of James, and "ask of God." Accordingly, this young man retired to a secluded spot, and kneeling down began to pray earnestly to the Almighty for guidance. The youth had scarcely done so, when he was suddenly seized by an invisible power, which rendered him speechless and helpless. Darkness seemed to hover around him. However, he exerted all his power to ask deliverance from the Lord, when a pillar of light, surpassing the brightness of the midday sun, appeared above the youth, and descended gradually till it fell upon him, and he felt released from his distressing bondage. When the light rested upon him, he saw two most glorious personages standing above him in the air. One spoke to him, pointing to the other, saying—"This is my beloved Son, hear him."

Mr. W. Then this young man actually saw and spoke to the Lord, and to his Son Jesus Christ!

Elder B. Yes. The young man asked the latter person, which of all the religious societies was right. In answer, the youth was informed that all were teaching incorrect doctrines, and that he must join none of the sects. To a certain extent this satisfied his mind. But on the evening of the 21st of September, 1823, he again prayed to the Lord for a manifestation from Him. While thus engaged, a light appeared in the room, which increased until it became brighter than noonday, when immediately a personage appeared at the bedside, standing in the air.

Mr. W. A second vision!

Elder B. Yes. The personage had on an exceedingly white robe. His person was very glorious, and his countenance like lightning. Around him shone a halo or light superior to that which filled the room. He said he was a messenger from God, and was named Moroni [See Joseph Smith, the Prophet, page 19]. He called the young man by name, and told him that God had a work for him to do, which should cause his name to be good and evil spoken of among all people, and that a book written upon gold plates, and giving an account of the ancient inhabitants of America, was deposited in the earth, and with the book two stones in silver bows fastened to a breastplate, which were called anciently the "Urim and Thummim," and by which God revealed intelligence to His people. See Ex. xxviii. Lev. viii. 8. Deut. xxxiii. 8. I Sam. xxviii. 6. xxx. Ezra ii. 63.

Mr. W. I recollect reading of the priests using the Urim and Thummim among the children of Israel.

Elder B. Just so. On these plates was engraven the fulness of the everlasting Gospel, as Jesus Christ taught it to the ancient inhabitants of America. These sacred things were not to be shown to any person, except by commandment from the Lord. The place where they were deposited was shown to the young man's mind in this vision. After giving many more instructions, the messenger withdrew. While the young man lay musing on what he had seen and heard, the same messenger appeared again to him, repeating the former instructions, and adding others. A second time the messenger withdrew. Before morning he appeared a third time, and repeating what he had before communicated, added still further instructions, cautioning the youth to beware and not to be led astray. Whilst in the field the next day, the same messenger again stood before him, commanding him to go and tell his vision and the commandments he had received to his father. The youth obeyed, and his father told him that he must do as he was told by the angel, as it was of God. The young man accordingly went to the place where the records were deposited in a stone box, covered over by another stone, the middle part of the top of which was just visible above the ground. He raised the stone, and beheld the plates, the Urim and Thummim, and the breast-plate. He made an attempt to take them out, but the messenger again appeared to him and forbade him, telling him the time had not yet come, but it would be four years longer. He was commanded to go to the place once a year, until the time appointed, and was informed that the messenger would meet him there. This commandment the youth obeyed, and received instruction and intelligence each time.

Mr. W. Though he was young, he certainly underwent a considerable course of experience before he was entrusted with the commission of the work.

Elder B. Truly so. The magnitude, importance, and sacred character of the work to which he was chosen, required the simplicity and obedience of youth, combined with the soberness and wisdom of maturity. Had an old man been chosen, he might have been too much indoctrinated with the opinions of the age, to readily obey the instructions of the heavenly messenger. Had not the youth been qualified for his great work, by a course of instruction and preparation, he might have been liable, in the lightness and thoughtlessness and inexperience of youth, to trifle with the sacred things committed to his charge.

Mr. W. Very true.

Elder B. On the 22nd of September, 1827, the angel placed the plates, the Urim and Thummim, and the breast-plate, in the youth's hands, charging him with the responsibility of their safe keeping. The plates were near eight inches long by seven wide, and a little thinner than ordinary tin. Engravings of the Egyptian hieroglyphic species filled both sides of the plates. They were bound together by three rings, at one edge, and were altogether about six inches thick. A part of the plates were sealed. The youth immediately prepared for their translation, which was done by means of the Urim and Thummim, as the language in which the plates were engraved was peculiar to the ancient inhabitants of America, and unknown to the present generation. About this time, he suffered much persecution, chiefly from religious persons, who had heard of his having visions, &c. He was compelled to flee for safety from Manchester, New York, to Pennsylvania. He continued to translate the record until he had finished those plates which were unsealed. All the plates were then delivered up again to the angel. After the translation, the Lord, by a heavenly messenger, showed the plates to three witnesses—Oliver Cowdery, David Whitmer, and Martin Harris. The youth also showed the plates, by commandment, to eight other persons—Christian Whitmer, Jacob Whitmer, Peter Whitmer, jun., John Whitmer, Hiram Page, Joseph Smith, sen., Hyrum Smith, and Samuel H. Smith. The testimony of these eleven witnesses precedes the translation, which is entitled the Book of Mormon, the first edition of which was published in 1830.

Mr. W. I have heard much concerning this Book of Mormon, and have always understood it to be of an apocryphal or a fabulous nature. Your history of it is certainly strange, but, to be candid, I cannot say that it is any more improbable than many things which are contained in the Bible. It is not right to hastily condemn any thing that may appear strange, for it is truly said that "truth is strange—stranger than fiction." Could you give me a short description of the contents of this far-famed book?

Elder B. I know that many rumours and false statements are actively circulated concerning that book. Its true history I have just related. The book contains accounts of two separate and distinct races of people. The first were called Jaredites, and they emigrated from the tower of Babel. Being a righteous people, their language was not confounded, and they were led by the Lord over the ocean to the continent of America, where, occupying the northern portion principally, they became a numerous, powerful, civilized, and refined nation, and had Prophets living among them. But they finally degenerated and became corrupt, so much so, that, after inhabiting the land about fifteen or sixteen centuries, the Lord utterly destroyed them. The records of this people were engraved on twenty-four gold plates which were found by the second race who peopled this continent. This last race consisted of two colonies. The first were descendants of Joseph, and left Jerusalem in the first year of the reign of Zedekiah, about six hundred years before Christ, being directed by the Lord. They travelled by the borders of the Red Sea, then struck for the ocean, crossed the Pacific, and landed in South America. This colony, in the early part of their career, became divided into two parties. One party were termed Nephites, and were a righteous and enlightened people. The other were termed Lamanites, and became a wicked and ignorant people. The second colony were composed partly of the tribe of Judah. This people left Jerusalem in the eleventh year of the reign of Zedekiah, when the Jews were being carried captive to Babylon. These emigrants landed in North America, and soon after removed to the northern parts of South America, where, about four centuries after, they were discovered by the Nephites, in a partial state of civilization. These two peoples amalgamated, and became one great and enlightened people. Prophets existed among them. Jesus Christ himself visited them, after his resurrection, healed their sick, called twelve Apostles, and established his Church in the land, in partial fulfilment of what he said to the Jews—"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 xiv. 16.

Mr. W. But he did not bring them, and make them of one fold with the Jews, having one shepherd. I have always understood that this passage related to the Gentiles.

Elder B. The Gentiles were not reckoned sheep then. Besides Jesus said, at another time, that he was "not sent but unto the lost sheep of the house of Israel."—Matt. xv. 24. So he would not be likely to speak of ministering among the Gentiles. He went to the Nephites, and they heard his voice, and many followed after him. They will not be brought into one fold with the Jews, until all scattered Israel are gathered together, and "made one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all." The union of the stick or record of Joseph—the Book of Mormon, with the stick or record of Judah—the Bible, will be instrumental in producing this grand and glorious effect.—Ezek. xxxvii.

Mr. W. I certainly never saw so much apparent appropriateness and force in those prophecies before.

Elder B. Perhaps not. But to resume. The Nephites and Lamanites, after the visit of Jesus, ran well for a time. But they became corrupt, as years rolled on, and were often engaged in contention and bloodshed. Finally the Lamanites conquered and destroyed the Nephites, in the beginning of the fifth century after Christ. Their records were hid up in the earth by two of the last Nephite Prophets—Mormon and Moroni, in the hill where heaven directed the young man to go for the plates. The North American Indians are the descendants of the Lamanites, and what few of the Nephites mingled among them.

Mr. W. Well surely, that is a most interesting story. The record of half a world come to light! I must certainly read that book. How does it agree with the Bible doctrinally?

Elder B. Most admirably. Both books being written by inspiration of the same Holy Spirit, they run of course in complete unison. The Book of Mormon does not coincide with modern apostate religions, which have the form, but deny the power of godliness. That book, as may be expected, takes a bold and decided stand with the Bible, and fearlessly condemns all churches which are not backed up by the power and gifts and blessings of the Holy Ghost as the Primitive Church was. On some vital points, which in the Bible appear ambiguous through mistranslation, interpolation, or perversion, the Book of Mormon speaks in the most plain and pointed language, so that none may misunderstand.

Mr. W. Indeed.

Elder B. I will now resume my narrative. On the 15th of May, 1829, the young man and a friend—Oliver Cowdery, being convinced of the necessity and the proper mode of baptism, went into the woods to pray on the subject. While praying, a heavenly messenger—John the Baptist, descended in a cloud of light, laid his hands upon their heads, and ordained them saying—"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." The messenger said that the Aaronic Priesthood had not power to lay on hands for the Gift of the Holy Ghost, but that that power should afterwards be given, and he commanded these two persons to baptize each other, and then re-ordain each other, which they straightway did, and the Spirit of God came upon them, and they prophesied. They afterwards received the Melchisedec Priesthood, which has power to lay on hands for the Gift of the Holy Ghost, and to administer in spiritual blessings.

Mr. W. Why did they re-ordain each other? Was not the ordination of the angel sufficient?

Elder B. There was no one on earth who had authority to baptize these two persons, therefore the angel conferred it upon them, that they might be qualified to baptize each other. They were required to re-ordain each other after baptism, doubtless for the same reason that Jesus was baptized—that they might fulfil the law of God in its proper order, as far as possible, and thus become patterns for those who might believe on their words.

Mr. W. Very likely.

Elder B. When the Book of Mormon was published, some who read it became convinced of its truth, and were baptized. On the 6th of April, 1830, a Church, consisting of six members, was organized at Fayette, Seneca county, New York. That Church was the Church of Jesus Christ of Latter-day Saints. The youth who was the instrument in bringing forth the book, and in organizing the Church, was Joseph Smith. The Church increased rapidly in numbers, and in the gifts of the Spirit. In the fall of the year, several Elders went to the state of Ohio, preaching, and baptized hundreds, and also introduced the Gospel into all the states west of New York. In 1831, a settlement was formed in Lake county, Ohio, and another in Jackson county, Missouri. The Saints in Ohio built a Temple to the Lord, at Kirtland, at the completion of which, in 1836, the power and glory of God were manifested in a remarkable degree. In consequence of continued persecution the Ohio settlement was abandoned in the year 1838. The Saints in Missouri laid the foundation stone for a Temple, at Independence, Jackson county, on the 3rd of August, 1831. This Temple is not yet built. The Saints were driven by mob violence from Jackson county to Clay county, in 1833. Soon after, they were driven from Clay county to Caldwell and other counties. In the winter of 1838-9, the Saints were expelled, at the bayonet's point, from the state of Missouri. In these awful persecutions and drivings, neither age, sex, nor condition was spared from the most revolting brutality, such was the relentless cruelty of the enemies of the Saints. In 1839, they began to gather on the east bank of the Mississippi, in the state of Illinois, and commenced to build up the city of Nauvoo, and soon afterwards a noble Temple. The Temple was finished and dedicated in 1846. In 1837, Elders were sent on a mission to Britain, where they succeeded in baptizing multitudes. In 1843, Elders were sent to the Society Isles, where numerous converts were made. On the 27th of June, 1844, the Prophet Joseph Smith, and his brother Hyrum, the Patriarch, were cruelly murdered by a mob, armed and disguised, in Carthage jail, twelve miles from Nauvoo, where these two men of God were thrown, for pretended crimes, and held for trial under the government pledge of personal safety. During his lifetime, Joseph Smith was embroiled in nearly fifty law-suits, yet was never legally convicted of any offence to the law of the land. In 1846, the Saints, again assailed by persecution, were compelled to quit Nauvoo. Fifteen thousand to twenty thousand people were obliged to vacate their dearly bought homes, travel across the vast prairies, and seek a home among the wild fastnesses of the Rocky Mountains. While in this condition, the government of the United States required the Saints to furnish a battalion of able-bodied men to aid in the Mexican war. This unjust requisition was complied with, and five hundred men were immediately enrolled, and sent to California, leaving their wives and families destitute in an Indian country. In July, 1847, a pioneer company of the Saints entered the Valley of the Great Salt Lake. Setting aside the incidental privations of a new settlement, especially under these circumstances, that and the surrounding valleys have ever since been the peaceable and prosperous home of the Saints. They are now organized as a territory of the United States. Cities have been built, lands improved, and a Temple two hundred feet long is in progress. During the last four years, flourishing missions have been established in France, Germany, Denmark, Sweden, Norway, Iceland, Italy, Switzerland, Malta, Gibraltar, Hindostan, Australia, and the Sandwich Isles; and Elders have recently been sent to Siam, Ceylon, China, the West Indies, British Guiana, and Chili. The Latter-day Saints in Britain now number about thirty thousand. About twenty thousand have left these shores to go to the head quarters of the Church. Between two thousand and three thousand leave Britain annually, for the same destination. The Book of Mormon is published in English, Welsh, French, German, Italian, Danish, and Polynesian. The Doctrine and covenants of the Church is published in English, Welsh, and Danish. The following papers and periodicals are now in circulation—The "Deseret News," published semi-monthly, at Great Salt Lake City; the "Seer," monthly, at Washington, United States; the "Millennial Star," weekly, at Liverpool; the "Udgorn Seion," in Welsh, weekly, at Merthyr Tydfil; the "Skandinaviens Stierne," in Danish, semi-monthly, at Copenhagen; and "Le Reflecteur," in French, monthly, at Lausanne.

Mr. W. The Latter-day Saints have certainly made a most extraordinary and rapid progress, notwithstanding their persecutions. How many kinds of ministers are there in your Church?

Elder B. In the Church of Christ there are two Priesthoods—the Melchisedec, and the Levitical or Aaronic. The Melchisedec Priesthood is the higher Priesthood, and, as I said before, holds the power to administer in spiritual things. Apostles, Patriarchs or Evangelists, Seventies, High Priests, and Elders, are of this Priesthood. The Levitical Priesthood is the lesser Priesthood, and holds authority to administer in temporal things and outward ordinances. Bishops, Priests, Teachers, and Deacons are of this Priesthood. The Apostleship is the highest office in the Church, and can officiate in all ordinances and blessings, spiritual or temporal, and build up the kingdom of God. One of the Apostles is chosen to be Prophet, Seer, and Revelator to the Church, and he has authority to give revelations from God for the guidance of the whole Church. Since the organization of the Church, in 1830, this Prophet, Seer, and Revelator has been also the President of the Church in all the world. The President is assisted by two Counsellors holding the Apostleship. These three constitute what is termed the First Presidency of the Church. The duty of a Patriarch is to bless the Saints with Patriarchal blessings. Twelve of the Apostles are organized as a Quorum, whose duty it is to travel in all the world, and introduce the Gospel, and regulate the affairs of the Church in their travels. These Twelve are of course subject to the First Presidency. One of the Twelve is President of the Quorum. There are about thirty-three Quorums of Seventies, seventy in each Quorum, as the name implies. Each Quorum of the Seventies has seven Presidents. One of these seven presides over his associates. The seven Presidents of the first Quorum preside over all the Quorums of Seventies. The duty of the Seventies is to travel in all the world, and introduce the Gospel, under the direction of the Quorum of the Twelve. The High Priests constitute a Quorum, which has a President with two Counsellors. The duty of the High Priests is more particularly to preside. Twelve High Priests are chosen as the High Council of the Church. The duty of the High Council is to try the most serious offences against the laws of the Church. The Elders constitute a Quorum, which has a President with two Counsellors. An Elder has authority to preach the Gospel, baptize, lay on hands for the Gift of the Holy Ghost, and to administer in spiritual blessings. All the officers above an Elder are also called Elders. The duty of a Bishop is to administer in the temporal affairs of the Church, and to sit as a judge upon transgressors. The duty of a Priest is to preach the Gospel, and administer in outward ordinances—such as baptism, and the Lord's supper, and to visit the members of the Church, and exhort them to faithfulness. The duty of a Teacher is to be as a father to the members, to watch over them continually, and see that there is no lying, backbiting, evil speaking, or iniquity of any kind, in the Church, and that all the members meet together often, do their duty, and live in love and union. The duty of the Deacon is to attend to the temporal well-being and comfort of the Church, and to assist the Teacher in his duties when necessary. The Priests, the Teachers, and the Deacons, each constitute a distinct Quorum, having its respective President, with his two Counsellors. The lesser offices of the Priesthood are all embodied in the higher, consequently an officer can minister in the duties of any office beneath him. Thus an Apostle can administer in the duties of High Priest, Elder, or Deacon.

Mr. W. You have a most wonderful and elaborate organization.

Elder B. No other organization in the world is so complete, or so beautifully adapted "for the perfecting of the Saints, the work of the ministry, or the edifying of the body of Christ," which St. Paul declares to be the end of the Priesthood.

Mr. W. How was so minute a knowledge of the various offices and their duties obtained? It is not given in the Bible.

Elder B. Neither the Bible nor the Book of Mormon so particularly describe the offices of the Holy Priesthood, or so clearly define their duties. By revelation from God, and by the inspiration of the Holy Ghost, was this glorious knowledge given in these last days.

Mr. W. It's passing strange! And yet I feel glad—I cannot but admire your system—But why do the Latter-day Saints leave their native land, and go to America? as I understand they do.

Elder B. In a few words I can show you the propriety of that principle. You know very well that righteousness has no fellowship with unrighteousness. The righteous and the wicked can never live in peace and harmony. The laws of God can never be fully obeyed while the people of God are scattered among the wicked. The separation of the people of God from the wicked has been a prominent feature in all dispensations. Salvation can never be realized without this separation. Abraham was commanded to go with his family to a land that he knew not. The children of Israel were commanded to gather out of the land of Egypt, to the land of Canaan, and be separate from their enemies. The Israelites ever considered their dispersion among the nations as a most signal sign of the displeasure of the Lord. Jesus wept over Jerusalem, and said how often he would have gathered her children as a hen gathers her chickens under her wings, but the stubborn Jews would not listen to him, consequently they were scattered among all nations, the most fearful curse that ever befell that people. They still look forward, with the strongest confidence, to their gathering again to Jerusalem and to Palestine, and regard that gathering as ample recompense for the long, dreary night of scattering which they are now passing through. And the Lord has promised that the wonders of the last gathering of His people shall totally eclipse, and banish from their minds, the wonders of the gathering from Egypt.—Jer. xvi. xxxi. When the Latter-day judgments are being sent among the wicked, does not St. John say that a voice is to be heard from heaven—"Come out of her [Babylon-the wicked nations], my people, that ye be not partakers of her sins, and that ye receive not of her plagues?"—Rev. xviii. 4. And Joel says, "In Mount Zion, and in Jerusalem, shall be deliverance," in the last days.—Joel ii. 32. We know where Jerusalem is, and God has revealed that the Mount Zion of the last days is in America, and has also commanded His people to gather there, and prepare themselves to dwell in peace when Jesus Christ shall come. The Jews will return to Jerusalem by and bye. At your leisure, read Isaiah ii. v. xi. xliii. xlix. Zech. x. Ezek. xi. xx. xxxiii. Zeph. iii. Jer. xxxii. Many other passages might be named, but these prove that a mighty gathering of the people of God was to occur in the last days. It is now being fulfilled.

Mr. W. I will read the passages. But I have one thing more to name. I am told that the Latter-day Saints believe in a man's having more wives than one. This, if true, is opposed to my feelings, and to my ideas of propriety and morality. Is this doctrine believed in and practised by your people? If so, how can you reconcile it with Scripture and morality?

Elder B. This doctrine is believed in by the Latter-day Saints. It is practised by them in the Territory of Utah. There is no law there to forbid polygamy. But they do not practise it in England, or in any country where the law of the land forbids the practice. Your feelings, and your ideas of propriety and morality, are induced by your education. In this country, men and women are educated to believe that polygamy is flagrantly immoral, and nothing more or less than licentiousness. This is a most erroneous idea. There is an immense difference between a man's holding illegal and promiscuous intercourse with the other sex, for the pleasure of the moment only, regardless of consequences, and his legally marrying several wives, and honourably supporting them and their children. In the first case, there is a grave abuse of the sexual powers, and a grievous violation of the highest and holiest principles. In the second case, there is nothing of this kind, but merely an extensive development of those powers and principles. There is far less licentiousness in the East, where polygamy prevails, than in the West, where it is illegal. As regards Scripture, there is not a word in the Bible condemning polygamy, not a word. On the contrary, the most righteous men known in sacred history, advocated and practised this principle. Did God favour them the less on that account? Not a jot. He was the author of the principle. In certain instances, an Israelite could not obey the law of God, without taking more wives than one. For example—a childless widow had legal claim on her deceased husband's brother, or nearest male relative, for the fulfilment of marital duties. If the brother or relative refused to fulfil these duties, he was publicly disgraced by the woman. Deut. xxv.

Mr. W. I acknowledge that there is an essential difference between the two cases you mention. But as respects the law in Israel, I thought that Jesus Christ did away with that.

Elder B. There is no record of his doing away with it. He said—"Think not that I am come to destroy the law, or the Prophets; I am not come to destroy, but to fulfil." Matt. v. 17.

Mr. W. But would not polygamy make the women jealous of each other?

Elder B. There is no cause for it. We are all redeemed by one Lord—should that make us jealous of each other? We are all the children of one heavenly Father—should that make us jealous? You have several children—should that make your first-born jealous of the others? Just as little cause exists for the association of jealousy with polygamy. Indeed it is calculated to dispel jealousy. For instance—In this country, three young women all love the same young man. Being rivals, it is quite natural to suppose that the young women, through their jealousy, hate each other in exact proportion as they love the young man, because they know that the law will not allow him to be married to them all, and consequently when one has obtained him the others have irrecoverably lost him. If polygamy were allowed, this jealousy would not exist, because a woman would know she could be married to any man she loved, if she could win his affection, which part of the business might be safely entrusted to her.

Mr. W. But what advantages would accrue through a man's having more wives than one.

Elder B. I have just told you one very great advantage—a woman could, without fear of rivalry, become the wife of the man on whom she had set the purest and warmest affections of her soul. She would not be compelled, as many are now, to throw herself away on some brute in human form, who would scarcely pass the honeymoon before he treated her worse than his cattle. Such wretches do not deserve a wife at all. But what are women to do? You can't unsex them. Women are women, after all, and they know they have a right to husbands and protectors. If they cannot get as good as they wish, they will get as good as they can. Therefore leave their choice free as to whom they shall have. A woman gives herself wholly and entirely, body and affections, to a man. She ought surely to be allowed to bestow such a gift on whom she pleases. She ought certainly to choose whatever man she pleases to hold unlimited and sole control over her person and property. If this were more extensively the case, we should hear less of wife beating and wife murdering, accounts of which figure so conspicuously in our newspapers. Now polygamy would grant the advantage named, whereas monogamy is one of the greatest bars to the happiness of the female sex.

Mr. W. But would you have all men marry several wives each?

Elder B. That would not necessarily follow. It would be more likely that good men would each have several wives, and that bad men would find it difficult to get any wife to ill-use and beat. This would bring to men a reward and a punishment, in which the women would be proud to administer, and which would do more for their protection than all the legislative enactments in the world.

Mr. W. Well, I must think upon this subject. I certainly do not feel to object so much to it as I did before I named it to you.

Mary. [Mr. W.'s daughter.] Dinner's ready, please, father.

Mr. W. Then I suppose we must retire. You shall stay and have dinner with me, and then you shall be at liberty to attend to your business, as I think I shall have detained you long enough to day. By the bye, I have read the tract you lent me, I like it very well. I shall certainly go to your meetings, and hear a little more, and I will not promise you that I shall not be a Latter-day Saint yet, for I must say that your religion is more consistent with the Bible than any other which I have examined.

Elder B. You can't do better, sir, I assure you.

LIVERPOOL: PUBLISHED BY S. W. RICHARDS, 15, WILTON STREET, LONDON.

EXCLUSIVE SALVATION.

BY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

The doctrine of Exclusive Salvation, or salvation by one Lord, one Faith, one Baptism, one method, one system, one Gospel, one Priesthood only; is at the present time an exceedingly unpopular doctrine. But popularity or unpopularity can never make truth error, nor error truth. If the doctrine of exclusive salvation be a false doctrine, world-wide popularity will never make it true. If, on the contrary, it be a true doctrine, the most crushing unpopularity will never destroy its immutability and truthfulness. The subject, then, should be investigated in the abstract, entirely independent of popularity or unpopularity. Let us rather call to our aid common sense, reason, and revelation. My object will be to show most clearly that exclusive salvation is a true, reasonable, and scriptural doctrine, that it is an absolute impossibility for a real Bible believer to entertain a contrary thought.

Ostensibly a great part of Christendom disavow exclusive salvation. But, if the point be pressed home, all sects must acknowledge the truth of the doctrine, or at once proclaim themselves false teachers, impostors, deluders, entirely destitute of the least shadow of legal authority to officiate as teachers of religion. One or other of these conclusions is inevitable.

I ask the Baptist minister, what induces him to occupy his time in preaching up a particular creed? Why not labor in the fields, or at some mechanical trade? He answers, he can be more usefully employed in preaching. I ask, of what use is his preaching? His answer must be, for the salvation of souls. But I may further remark, the established church is supposed to exist for the very purpose of saving souls; has colleges for to properly qualify persons to preach; has a church in nearly every village where salvation is supposed to be taught; has ministers who are paid, pensioned, salaried, for the express purpose of doing this necessary work of salvation. Why not leave the work of salvation to them altogether? Why interfere in their appointed and acknowledged calling? His answer must be, his only answer can be, that the established church is not the true church; that its ministers have no true authority, and that they do not preach the true method of salvation; that his own Baptist church is the true church of Christ; that Baptist ministers are the true authorized preachers of salvation, and that they preach the true and only method of salvation. He cannot shrink from this. He is driven in a corner. There is no way of escape. He must either own his neighbor churchman a false teacher, and himself a true one, or confess himself a base, hypocritical impostor, having no authority whatever: a wretched wanderer to the depraved vitiated mental tastes and itching ears of a dishonest or deluded portion of the community. Thus he cannot deny the doctrine of exclusive salvation; he is pushed upon it, and it breaks him to pieces.

Some might be inclined to suggest the idea that both Episcopalian and Baptist churches are true, that the ministers of both churches have authority—equal authority, the one with the other. This is virtually condemning both parties. It is utterly impossible for two opposing churches of equal authority to be one true church, or part and parcels of the true church. No sane person could broach such an idea. Two conflicting principles can never become one principle, worlds without end. One principle must drop. If you tell me that two disagreeing sects have equal authority, I am bold to affirm that neither of them have any authority at all, and every sensible man will back my affirmation. Her Majesty, Victoria, is the true and rightful queen of England. Her claim is undoubted, her authority is indisputable. She reigns exclusively. Why? Because she is the nation's only true sovereign. It is the thing impossible for any other woman to have just claim to equal authority. The royal prerogative is vested solely in one person. No other person can have the slightest legal claim to it. So the true and legal authority and prerogative of salvation can be solely vested in one church. No other church can have the slightest lawful claim to it. The true Church may have many branches upon various portions of the earth's surface, but they must all be united, and subject to the Head.

Two true churches, two true creeds, two true preachers, differing from each other, contradicting each other, present an irreconcilable impossibility. It is perfectly senseless—monstrous—the wildest, most far-fetched idea that could be conceived. Its birthplace must have been "beyond the bounds of time and space." The simplest capacity, the narrowest mind, can perceive at a glance the thorough unreasonableness of such an idea. Yet unreasonable as it is, senseless as it is, monstrous as it is, still it is a favourite point, a bright specimen of the wise folly of our "gospel blaze," Christendom. Can we wonder at the rapid spread of deism, atheism, infidelity, or unbelief, when we consider the foolish, nonsensical doctrines which are gravely taught in our day, with all the sanctity, longfacedness, impudence, and insolence, imaginable? Can we wonder the world is sick of religion? Is it strange that intelligent Roman Catholics should consider sectarianism a wicked soul-destroying heresy? What is the natural effect of men seeing an hundred opposing sects, all believing differently, teaching differently, and acting differently, yet at the same time taking one another by the hand as brothers, and with all gravity declaring to the world they have conjointly one faith, one hope, one calling? Why, the natural, the legitimate effect is, that straightforward thinking men will consider them all as so many arch deceivers, conniving at the accomplishment of party purposes, or grossly ignorant of what they affirm, and in either case their profession is a misnomer upon themselves. On the other hand: what is the natural effect upon clear-minded men of an hundred different sects, all calling themselves Christians, all believing in one Bible, one code of laws, all professing to be guided by one spirit; yet, at the same time, none teaching in accordance with the Bible, each one teaching contrary doctrines, each one governed by contrary laws, each one actuated by contrary spirit, each one openly declaring all the rest are false, and, of course, condemning them to eternal flames? Let us take the answer of Cobbett, "The natural, the necessary effect is, that many will believe that none of them have truth on their side, and, of course, that the thing is false altogether, and invented solely for the benefit of those who teach it, and who dispute about it." The French infidels knew full well there could be but one true religion; consequently, if forty were presented before them, thirty-nine must of necessity be false.

View it whichever way we will, the notorious inconsistency of sectarianism is singularly manifest. THERE IS ONLY ONE TRUE FAITH. Common sense, reason, and revelation establish the undeniable fact. It is, out of sheer necessity, an incontrovertible truth. A deist, or an atheist, is called all sorts of ill names, and his society considered pestiferous by professing Christians, because he will not associate the inconsistencies, confusions, and glaring contradictions of modern Christianity, with the beautiful, sublime, and magnificent idea of an overruling Deity, possessing infinite power, wisdom and glory. Whilst these same professing Christians embrace with cordial affection those who credit the monstrous lie, the base calumny, the heaven-daring libel, that the Great Jehovah is the grand author of all this confusion. O folly! Fie, fie! Christendom!

The doctrine of exclusive salvation is an eternal principle, indestructible as the Throne of Jehovah. It existed before the first creation, has existed ever since, and will exist after the last creation. Were it not for this principle of exclusiveness there would be no law, no justice, no mercy, no order, no organization, no honor, no glory, no virtue; no reward, no punishment, no heaven, no hell; nothing to fear, nothing to hope. This earth would be as good as heaven, and Jehovah's throne no more to be desired than the prison-house of the damned. It is this very principle of exclusiveness that creates the difference between truth and error, between angels and devils, between salvation and damnation. It is this very principle that determines, with unerring certainty, every gradation between virtue and vice, between honour and dishonour, between glory and shame.

But now let us examine scripture evidence upon the subject of exclusive salvation. We will begin in the beginning, and trace downwards in the course of time.

The only way in which the harmony of heaven could be maintained was by rigid observance of the exclusive doctrine of perfect submission to the head. Lucifer, son of the morning, undertook to question the point. He was cast down. Others sided with him and shared his fate.

Adam was placed in the garden of Eden, where was everything that would please the eye, captivate the senses, or delight the heart. Jehovah revealed to him the doctrine of exclusive salvation: "In the day thou eatest thereof thou shalt surely die." The only, the exclusive method of salvation proposed from sin, sorrow, and death, was this,—abstinence from the fruit from a particular tree. It was an irrevocable decree, by lawful authority, even the Eternal God. It mattered not what the devil said, what Eve said, or what any other personage said, however exalted his station or great his authority. The doctrine of exclusive salvation was given; it was true, it was faithful. The devil, wily and subtle, preached against exclusive salvation; said it was a false doctrine: "Ye shall not surely die." He deceived Eve; Eve persuaded Adam; Adam transgressed; the devil was proved a liar; Adam discovered by painful experience, and his posterity to this day are witnesses in themselves of the truth of the doctrine of exclusive salvation. Thus it will be seen that it is a true doctrine, and the devil the opposer of it from the beginning.

But we must pass hastily through the scriptures. We have not space nor time to examine the testimony of the ancient worthies, the prophets, one by one, or we should discover that they all, without exception, preach the doctrine of exclusive salvation; who were sent to preach at all.

We come to Noah, the famous diluvian preacher of righteousness. One hundred and twenty years whilst the ark was building did Noah preach the doctrine of exclusive salvation. The only, the exclusive method of salvation prepared and appointed, was the ark. It was perfectly immaterial what other prophets or teachers might teach or believe. The doctrine of Noah was true, and God would authorize no one to preach any other contrary doctrine. Noah's doctrine was an exceedingly unpopular doctrine, if we may judge by his numerical success. The majority of mankind made light of it: "They were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark." The terrific roar of the overflowing waters was a fearful testimony to the antediluvians, in favour of the doctrine of exclusive salvation.

Lot preached the doctrine of exclusive salvation; and the inhabitants of Sodom and Gomorrah experienced its truth to their utter dismay, consternation, and destruction.

Moses preached the doctrine of exclusive salvation, and the punishments consequent upon opposition to this doctrine were severely felt by the Egyptians at the Red Sea, by the Israelites in the wilderness, and by the Canaanites who fell before the children of Israel.

Looking up to the brazen serpent made by Moses, was the exclusive method of salvation from the deadly effects of the bite of the fiery serpents which the Lord sent.

Korah, Dathan, Abiram, Saul, Uzzah, and the prophets of Baal, can testify to the truth of this doctrine.

Naaman's indignant wrath, and haughty pride were all in vain; his servant persuaded him that the exclusive method of salvation from his leprosy consisted in obedience to the voice of God, even washing himself seven times in the river Jordan. No matter what Naaman or anybody else thought or said. Six washings in the river Jordan would not have availed anything, neither would seven washings in any other river but the river Jordan have produced the desired effect.

Repentance at the preaching of Jonah, proved exclusive salvation to the Ninevites.

John the Baptist preached the doctrine of exclusive salvation: "And now also the axe is laid unto the root of the trees; therefore every tree which bringeth forth not good fruit is hewn down and cast into the fire."

Jesus Christ preached the doctrine of exclusive salvation: "Verily, verily, I say unto you, except a man be born of water and of the spirit he cannot enter into the kingdom of God. Except ye repent, ye shall all likewise perish. I am the way, the truth, and the life; no man cometh unto the Father but by me. He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. There shall be one fold and one shepherd. Holy Father, keep through thine own name those whom thou hast given me, that they may be one as we are. 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." Exclusive enough this. There were many Pharisees, Sadducees, and Essenes, in the days of Jesus, but their religions were not sufficiently exclusive: "Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."

On the day of Pentecost, Peter, filled with the Holy Ghost, preached the doctrine of exclusive salvation to men of every nation under heaven. Hear him: "Repent and be baptized every one of you, in the name of Jesus Christ. Save yourselves from this untoward generation." Three thousand persons believed the word of exclusive salvation by Peter, and in token thereof were baptized the same day. The reader will recollect that these three thousand persons were not what are generally considered wicked sinners, but religious, devout men, who had proven their sincerity and faithfulness by coming up from all nations to Jerusalem, expressly "to worship." But their religion, their devotion, their worship was insufficient; it was not exclusive enough, and Peter had sufficient charity to boldly proclaim this. Sincerity in an individual is no proof that he is in the "right way." I might wish to go from Manchester to Edinburgh, but if I unwittingly started on the London road, with my back to Edinburgh, I should not reach the place of my destination, but every step I took would increase the distance between me and it. The only, the exclusive means by which I could reach Edinburgh, would be to travel on the road to Edinburgh.

Hear Peter further: "Neither is there salvation in any other, for there is none other name under heaven given amongst men whereby we must be saved."

Though Cornelius received the ministration of angels, and the gift of the Holy Ghost, he found that salvation was exclusive, and Peter commanded him to be baptized, in order that he might be saved.

The devils know the truth of the doctrine of exclusive salvation. Said one,—"Jesus I know, and Paul I know, but who are ye?"

James preached the doctrine of exclusive salvation: "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. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all."

Jude preached the doctrine of exclusive salvation. "It was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. These be they who separate themselves; sensual, having not the Spirit."

St. John preached the doctrine of exclusive salvation: "They went out from us, but they were not of us; for if they had been of us, they would no doubt continued with us; but they went out that they might be made manifest that they were not of us. These things have I written unto you concerning them that seduce you. Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone into the world. We are of God; He that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the Spirit of truth, and the Spirit of error. He that hath the Son hath life; and he that hath not the Son of God hath not life. And we know that we are of God, and the whole world lieth in wickedness. Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God speed, is partaker of his evil deeds."

Lastly, the apostle Paul firmly believed and strenuously contended for the doctrine of exclusive salvation. He knew it was the hope of the righteous, and the bulwark of heaven. What does he say? "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth: to the Jew first, and also to the Greek, now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions amongst you: but that ye be perfectly joined together in the same mind and in the same judgment, for it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions amongst you. Now this I say, that every one of you saith, I am of Paul and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were you baptized in the name of Paul? For ye are yet carnal; for whereas, there is amongst you envying and strife, and divisions; are ye not carnal, and walk as men? For while one saith, I am of Paul, and another I am of Apollos, are ye not carnal ^[A]? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? For other foundation can no man lay than that is laid, which is Jesus Christ."

[Footnote A: For whilst one saith, I am of Wesley; and another says, I am of Luther; and another says, I am of Calvin; and another says, I am of Campbell, are ye not carnal? We have need to learn again the first principles of the gospel.]

"Be perfect, be of good comfort, be of one mind. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another: but there be some that trouble you, and would pervert the gospel of Christ. 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. As we said before, so say I now again. If any man preach any other gospel unto you than that ye have received, let him be accursed. O foolish Galatians, who hath bewitched you, that ye should not obey the truth? 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. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named. There is one body and one Spirit, even as ye are called one hope of your calling. One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. 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 kind of doctrine by the sleight of men, and cunning craftiness, whereby they lie and wait to deceive. That ye stand fast in one Spirit, with one mind, striving together for the faith of the Gospel, when the Lord Jesus Christ 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. Now the Spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils, speaking lies in hypocrisy. Take heed unto thyself and unto the doctrine: continue in it; for in doing this thou shalt both save thy self and them that hear thee. This know, also, that in the last days perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God, having a form of godliness but denying the power thereof: from such turn away. Ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobates concerning the faith. But evil men and seducers shall wax worse and worse, deceiving and being deceived; for the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers having itching ears: and they shall turn away their ears from the truth, and shall be turned unto fables. They profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate."

With such an overwhelming flood of Scripture testimony in favour of salvation by one Lord, one Faith, one Baptism, one Priesthood, one Gospel, how does our blood boil within us, and our bosoms burn with indignation, when we recollect that teachers of religion, with the Bible in their hands, have the unblushing effrontery to promise us salvation by just what Lord, what faith, what baptism, what priesthood, what gospel we choose? And some have actually the infamous audacity to tell us that we can be saved without any priesthood or any baptism at all! Oh, how have our eyes been blinded! How grossly we have been deceived! How awfully we have been deluded! How completely we have been "bewitched!" How horribly we have been imposed upon! How has the truth been turned into fables! How has the word of God been made of none effect through the traditions of men! "Our fathers have inherited lies, vanity, and things wherein there is no profit!"

Hear for yourselves, think for yourselves, judge for yourselves, act for yourselves, and then you will know for yourselves that every prophet that came with the "Burden of the word of the Lord," preached EXCLUSIVE SALVATION.

Why, the very presence of a new prophet argued that all the people were "gone astray." The very presence of a prophet of the Lord always did, and always will, involve the salvation or damnation of the people to whom he is sent. Jehovah does not trifle with men, but expects to be heard and obeyed through his servants the prophets.

The Lord never did send two or more contradictory messages to any people. It is thoroughly inconsistent with his character and perfections. When two men profess to have been sent by the Lord to the same people with conflicting messages, it is a certain truth that one or both of them are false teachers, impostors, wicked designing men, feeding and fattening on the credulity of the people. The message which any true prophet brings is always an exclusive message. It is approbation or condemnation. It proves a saviour or life unto life, or of death unto death. There is no middle course. The people must receive or reject it. If received, it will prove their exclusive salvation. If rejected, it will prove their exclusive damnation. There is no alternative. It is a stern law of necessity. A truth that proves itself without reason, and without argument. If a people to whom Jehovah sends a message have power to receive or reject that message with impunity, they are not accountable creatures. Jehovah has no power over them. They are his equals. And who thinks of rendering homage to their equals, especially when those equals send a message to us requiring our implicit submission, filled with terrible denunciations in case of our refusal? No one, certainly. We should treat the message and its authors with perfect contempt.

In precisely a similar condition, do the opposers of the doctrine of exclusive salvation place the all-powerful Jehovah.

If Wesleyan Methodism be true; if Wesleyan Methodist preachers be sent of God; then every other form of religion is a gross imposture, and all other preachers are false teachers, crafty deluders, having no authority whatever from God. Every man who does not become a real Wesleyan Methodist must be damned, and every one who does become a real Wesleyan Methodist must be saved.

On the contrary, if the Roman Catholic church be the true church; if Roman Catholic priests be sent of God; then Wesleyan Methodism, then "Mormonism," and every other ism is false; then Wesleyan Methodist preachers, and all other preachers are false teachers; if we believe their words it will not save us; if we reject their messages we shall not be damned, If the Roman Catholic religion be true, we cannot be saved without becoming Roman Catholics, and we must be damned if we do not become Roman Catholics. No other religion will save us or avail us one jot, and no other religion can condemn us. If the Roman Catholic religion be false, we cannot possibly be saved by it; neither can we possibly be condemned by it. It is altogether powerless: it is worse than useless.

God never did, and never will save a single soul by means of a false religion, or through the medium of false prophets. He will not give the glory and power of salvation to imposters: or impostures: but he will judge all the world by that system, that Gospel, that Priesthood, that man which He has ordained, and by no other. When the works of false religions and false prophets are presented before the bar of God, the great Judge of all the earth will say—Who hath required this at your hands? Depart from Me ye cursed; I never knew you. Then if not before, will all know for themselves the truth of the doctrine of exclusive salvation. Then will it be manifest that those authorized of God, and those alone, have power to bind one earth and bind in heaven, to loose on earth and loose in heaven. Salvation will be confined exclusively to those who obeyed the warning voice of the duly empowered servants of God, and damnation will be poured out exclusively upon those who rejected the warning voice of those servants. What, then, becomes of Sectarianism? It will be blasted to the four winds of heaven. It will crumble to dust before the majestic march of Eternal Truth. It will be swallowed up in the victorious triumph of the Kingdom and Sons of God. Amen.

Published by F. D. Richards, 15 Wilton Street, Liverpool.

THE ONLY WAY TO BE SAVED.

BY LORENZO SNOW,

ONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

"He that judgeth a matter before he heareth it, is not wise."

There are certain principles established of God, which, being understood and observed, will put men in possession of spiritual knowledge, gifts, and blessings. In early ages of the world, also in the days of the apostles people came into possession of spiritual powers and various privileges, by obtaining an understanding of, and faithfully attending to, certain rules which the Lord established: as, for instance, Abel, obtaining information that offering up sacrifices was an order instituted of God, through which men might receive blessings, he set himself to work, observed the order, and performed the sacrifice, whereby he obtained glorious manifestations of the Most High. Again, when the Antediluvians had corrupted themselves, and the time arriving at which destruction was coming upon them, the Lord revealed a course whereby the righteous might escape; accordingly, all who understood and observed that course, were sure to realize the blessing promised. Joshua, before obtaining possession of Jericho, had to observe certain steps appointed of God. The steps having been properly taken, according to commandment, the object immediately fell into his possession. Another instance—the case of Naaman, captain of the Syrian host—it appears, that being afflicted with the leprosy, and hearing of Elisha, the prophet, he made application to him for the removal of that affliction. The prophet, having the Holy Ghost upon him, which is the Mind of God, informed him that, by washing in Jordan's water's seven times, he might be restored. At first, Naaman thought this too simple and was displeased, and disposed not to conform—not to make use of means so simple. After due consideration, however, humbling himself, he went forth, complying with the rules; when, lo! the blessing directly followed. Under the Mosaic dispensation, forgiveness of sins was obtained upon the same principle as those blessings were to which I have alluded. An animal was to be carried before the door of the tabernacle of the congregation, by the individual wishing to obtain forgiveness of sins; it was then to be offered up in a particular manner; this being done, the promised blessing immediately followed.

When the Gospel dispensation was introduced, gifts and blessings were obtained upon similar principles—that is, upon obedience to certain established rules. The Lord still marked out certain acts, promising to all those who would do them, certain peculiar privileges; and when those acts were performed—observed in every particular—then the blessings promised were sure to be realized. Some vainly imagine that, under the Gospel dispensation, gifts and blessings are obtained, not by external observances, or external works, but merely through faith and repentance, through mental operations, independent of physical. But, laying aside the traditions, superstitions, and creeds of men, we will look to the word of God, where we shall discover that external works, or outward ordinances, under the Gospel dispensation, were inseparably connected with inward works, such as faith and repentance. In proof of this, I introduce the following observations:—The Savior says, "Why call ye me Lord, Lord, and do not the things which I say?" Again, he says, "He that heareth my words, and doeth them, shall be likened unto a man that built his house upon a rock." And, "He that believeth and is baptized shall be saved." Likewise, he says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."—John iii. 5. These sayings of our Savior require men to perform external works in order to receive their salvation.

On the day of Pentecost, Peter says to the surrounding multitude—"Repent and be baptized, for the remission of sins, and you shall receive the gift of the Holy Ghost." In this prophetic statement, we learn that people were to perform an external work (baptism in water) in order that they might receive the remission of sins, and afterwards the gift of the Holy Ghost. But, before attending to the outward work, the inward work must be performed—faith and repentance. Faith and repentance go before baptism, and baptism before the remission of sins and the reception of the Holy Ghost. Hence, we see the useless and unscriptural practice of baptizing infants. They cannot exercise faith and repentance, qualifications necessary previous to baptism; then, why require the outward work?

Some suppose they must obtain religion before they are baptized, but the Savior and apostles teach us to be baptized in order to get religion.

Some deem it wrong to number baptism among the essential principles ordained of God, to be attended to in obtaining remission of sins. In reply, we say that the Savior and apostles have done so before us, therefore we feel obligated to follow their example. The destruction of the Antediluvian world by water was typical of receiving remission of sins through baptism. The earth had become clothed with sin as with a garment; the righteous were brought and saved from the world of sin, even by water; the like figure, even baptism, doth now save us, says Peter (1 Peter iii. 21), by the answer of "a good conscience toward God." Noah and his family were removed, and disconnected from sins and pollutions, by means of water; so baptism, the like figure, doth now remove our souls from sins and pollutions, through faith on the great atonement made upon Calvary. Many express surprise that such blessings should be had through baptism. Naaman, when told to wash in Jordan seven times, was equally surprised; but, trying the experiment, he found the word of God to be true; his leprosy, his physical pollution, was thereby removed, and was typical of the removal of spiritual pollutions in the Gospel dispensation, by baptism in water, through faith and repentance. Through the means of water Naaman, we have seen, obtained a miraculous blessing; also the blind man, whom the Savior directed to Wash in the pool of Siloam, received his sight by means of water.

The Savior, after coming out of the river Jordan, received the Holy Ghost. These examples show clearly that water has been appointed a medium through which heavenly blessings are obtained. "Be baptized," says Peter, "for the remission of sins."—Acts ii. 38. Ananias says to Saul (Acts xxii. 16), "Arise and be baptized, and wash away thy sins." In the city of Samaria, the people baptized by Philip, it is said, rejoiced. They rejoiced because of the remission of their sins, through baptism; so, also, in the case of the Eunuch (Acts viii. 39), after coming out of the water, having obtained remission of his sins, his conscience becoming void of offence toward God, he was enabled to go on his way rejoicing.

Be baptized, says Peter, for the remission of sins, and ye shall receive the Holy Ghost. To obtain the gift of the Holy Ghost is to obtain religion. Faith and repentance were to go before baptism, but remission of sins, and the gift of the Holy Ghost were to follow this ordinance. Every unprejudiced mind can see that this is in perfect agreement with the saying of our Savior, "Except a man be born of water and of the Spirit he cannot enter the kingdom of God." If religion were promised before baptism in water, our Savior would have said, born of Spirit and of water (see John iii. 5); but he said, "Except ye be born of water and of the Spirit." "What God has joined together," the Scripture says, "let no man put asunder;" but we put asunder this order of things, when we say a man must be born of Spirit, then of water, or must get religion—-get the Holy Ghost—and then be baptized.

Peter (Acts ii.) preached the same order of things as above mentioned, when he said, "Repent and be baptized for the remission of sins, and ye shall receive the gift of the Holy Ghost"—that is, be "born of water," then he shall be "born of Spirit." Paul himself, though he had a vision of the Lord Jesus, yet received not the Holy Ghost; he did not receive religion, until he had washed his sins away through baptism, as administered by Ananias. There is one instance, and but one, where the Holy Ghost was given before baptism—I mean, in the Apostolic dispensation. Cornelius and his friends, who had assembled together to hear the message from Peter, received the Holy Ghost previous to baptism—Acts x. 44. This was done, however, to convince Peter that the Gentiles had a right to receive Gospel privileges. Cornelius and his friends were Gentiles, and Peter would not have baptized them, unless he had first seen the power of God resting upon them. He looked upon the Gentiles as heathen, and too wicked and sinful to receive Gospel privileges with the people of God—the Jewish nation. He did not imagine they were to receive the Holy Ghost, and thereby be prepared to sit down in the kingdom of God, with Abraham, Isaac, Jacob, and the Jewish prophets; but, when he saw the Holy Ghost resting upon them, being astonished, he immediately exclaimed—"Can any man forbid water, that these should not be baptized?" He then commanded them to be baptized. This receiving the Holy Ghost before baptism, was an exception to a general rule, and arose from peculiar circumstances, as I have shown. God, if he sees fit, can depart from a general rule, and confer blessings; but man has not this privilege; he must observe the order laid down, or he can have no claim upon the promise. After Elisha had laid down the order whereby Naaman could obtain removal of his leprosy, God, if He had chosen, could have removed it in some other way; but, at the same time, Naaman could not have claimed the blessing until he had taken the course marked out.—See 2nd Kings, chap 5. If we will observe the order of the Gospel, a promise is left us, we shall have its blessings, otherwise we have no claims to urge; and it is worse than folly for men to say, "Lord, Lord," and do not His commandments.

It is plainly manifest that external works must be attended to, as well as faith and repentance, in order to receive Gospel privileges.

Baptism in water, forming a part of the Gospel of Christ, we notice therefore, that the servants of God, in early ages, were very particular in attending to its administration; also, it is evident, that unless peculiar blessings actually were experienced, through baptism, they would have neglected enforcing its observance. If, as some suppose, that faith, repentance, and prayer answer the purpose, in receiving the fulness of Gospel privileges, then it is very evident that baptism was a vain and useless work, and had no need to be observed. Naaman would have been performing a vain and foolish work, when washing seven times in Jordan's waters, had it been in his power to have been recovered from his affliction merely through faith, repentance, and prayer. Also, Noah and his family were very foolish in performing an external work, in building an ark, provided they could have obtained the same blessing through faith, repentance and prayer. Furthermore, the Israelites, could they have obtained forgiveness of sins through faith, repentance, and prayer; it would have been folly in them to offer up animals for that purpose. So also under the Gospel dispensation, the three thousand people, on the day of Pentecost, who were baptized in one day, were very unwise and foolish in submitting to the trouble of baptism, provided the same blessings could have been realized by exercising only faith, repentance, and prayer. The Eunuch would not have alighted from his carriage, and accompanied Philip into the water, if nothing had been required in receiving Gospel blessings but inward works; neither would Ananias have commanded Saul to arise and be baptized, washing away his sins, unless he had known assuredly that baptism, an outward work, must necessarily accompany the inward works of faith and repentance, in order that Saul might come into and obtain possession of Gospel privileges. Paul would not have baptized those twelve men, alluded to in Acts xix., if mental operations could have given them the gift of the Holy Ghost (lst Cor. i. 14); neither would he have baptized the household of Stephanas, also Crispus and Gaius, and permitted Apollos to water or baptize those whom he planted or enlightened (lst Cor. iii. 6), unless baptism had been absolutely essential to receiving Gospel privileges; nor would Peter, when speaking of Noah and family being saved by water, have said—"The like figure whereunto even baptism doth also now save us" (lst Pet. iii. 12); nor would Christ have said—"Except ye are born of water and of the Spirit ye cannot enter the kingdom of God." I might multiply proofs of this kind, but sufficient has already been said in proof that baptism is absolutely necessary with faith and repentance.

We will now occupy a moment in endeavoring to obtain a proper view of the mode in which baptism was administered. It is quite evident that there was but one way or mode in which this ordinance was to be administered, and that mode was explained to the apostles, and strictly adhered to in all their administrations. In order that we may obtain a proper notion of this subject, it will be necessary to refer to the circumstances under which baptism was administered.

It says of John, that he baptized at Aenon, "because there was much water there;" then, if sprinkling had been the mode, we can hardly suppose he would have gone to Aenon, because there was much water at that place: for a very little water indeed would have sprinkled all Judea, which he could have obtained without having performed a journey to Aenon. We are told, also, that he baptized in Jordan, and after the ordinance was administered to our Savior, he came up out of the water, expressly signifying that he had been down into the water, in order that the ordinance might be administered in a proper manner. Again, it speaks of the Eunuch, that he went down into the water with Philip, and then came up out of the water. Now, it must be acknowledged, by every one who makes any pretensions to reason and consistency, that had sprinkling a little water on the forehead answered the purpose, then those persons never would have gone into the water to receive the ordinance. Paul, in writing to the Saints, gives us a plain testimony in favour of immersion—(2nd Col. 12th verse; also, 6th Romans, 4th verse). That apostle states there, that the Saints had been buried with Christ by baptism.

It is plainly evident they could not have been buried by baptism, without having been entirely overwhelmed or covered in water. An object cannot be said to be buried when any portion of it remains uncovered; so, also, a man is not buried in water by baptism unless his whole person is put into the watery element. This explanation of the apostle, upon the mode of baptism, very beautifully corresponds with that given by our Savior—"Except ye be born of water," &c. To be born of a thing signifies being placed in that thing, and emerging or coming forth from it; to be born of water must also signify being placed in the womb of waters, and being brought forth again. I trust sufficient has already been said to convince every reasonable and unprejudiced mind that immersion was the mode in which the ordinance of baptism was administered in the early days of Christianity, when the Gospel was proclaimed in its purity and fulness; therefore, I will close my observations upon this point.

We learn, from 6th Hebrews, that the laying on of hands was enumerated among the principles of the Gospel. It is known by all, that this ordinance, as well as baptism for the remission of sins, by immersion, is quite neglected at the present day in the Christian churches; a few remarks, therefore, upon this subject I hope will prove profitable. We have several instances where Christ laid his hands upon the sick and healed them; and, in his commission to the apostles, last chapter of Mark, he says—"These signs shall follow them that believe;" "they shall lay hands on the sick, and they shall recover." &c. Ananias laid his hands on Saul, who immediately received his sight, after this ordinance was administered. Paul, when shipwrecked upon the island of Melita, laid his hands upon the father of Publius, the governor of the island, and healed him of a fever. These few remarks show clearly that laying on of hands has been appointed of God to be a medium through which heavenly blessings may be obtained.

Although the healing of the sick was connected with the administration of this ordinance, yet, when we pursue the subject further, we shall discover that a still greater blessing was connected with this ordinance. We are told that, in the city of Samaria, men and women had been baptized by Philip, which caused great rejoicing in those baptized. They probably were rejoicing in consequence of having received remission of sins, through faith, repentance, and baptism, and of receiving some portion of the Holy Spirit of God, which naturally followed them, after having obtained the answer of a good conscience, by the remission of their sins. Through this portion of the Holy Spirit, which they came in possession of, they began to see the kingdom of God. For, it will be recollected that our Savior has declared that no man can see the kingdom of God unless he is born again; and, in the verse following, he says he cannot enter into it except he is born twice; first of water, then of the Spirit. Now, those people in Samaria had been born of water—they had received the first birth, therefore, they were in a state of seeing the kingdom of God, of contemplating, with the eye of faith, its various blessings, privileges, and glories; but, as they had not been born the second time—that is, of the Spirit—they had not entered into the kingdom of God—they had not entered into possession of Gospel privileges in their fulness. When the apostles at Jerusalem heard of the success of Philip, they sent Peter and John to Samaria, for the purpose of administering the laying on of hands. Accordingly, when they arrived in Samaria, they laid their hands upon those that had been baptized, and they received the Holy Ghost. Simon the sorcerer, perceiving the Holy Ghost was given through the laying on of hands, offered the apostles money of they would confer upon him the authority of administering that sacred ordinance; so it is plainly evident that those people in Samaria were born of the Spirit, were introduced into the Gospel—kingdom into possession of Gospel privileges—by means of the laying on of hands. We will adduce another instance of the kind. It is found recorded in Acts xix. Paul, we are told there, found twelve brethren at Ephesus, upon whom he laid his hands, and they received the Holy Ghost immediately—viz., through this ordinance they were born spiritually into the kingdom of God; for previous to this they had seen the kingdom of God, having been born of water only.

This, then, was the Gospel order in the days of the apostles—belief on Jesus Christ, repentance, baptism by immersion for the remission of sins, and the laying on of hands for the reception of the Holy Ghost. When this order was understood, and properly attended to, power, gifts, blessings, and glorious privileges followed immediately; and, in every age and period, when these steps are properly attended to, and observed in their proper place and order, the same blessings are sure to follow; but, when neglected, either wholly or in part, there will be either an entire absence of those blessings or a great diminishing of them. Christ, in his commission to the apostles, speaks of some supernatural gifts that those received who yielded obedience to this order of things.—See Mark, last chap. Paul (1 Cor. xii.) gives a more full account of the various gifts that attended the fulness of the Gospel: he mentions nine of them, and informs us they are the effects or fruits of the Holy Ghost. Now, the Holy Ghost was promised unto all, even as many as the Lord should call.—See Acts ii. This gift being unchangeable in its nature and operations, and being inseparately connected by promise with this scheme or order of things, it becomes reasonable, consistent, and Scriptural to anticipate the same gifts and blessings; and if Noah, after having built the Ark, could claim and obtain his temporal salvation according to promise; or Joshua, having compassed Jericho the number of times mentioned, could go up on her prostrated walls and make captive her inhabitants; or the Israelites, having offered up the sacrifices commanded, could then, as promised, receive forgiveness of their sins; or Naaman, after having complied with the injunction of Elisha, in washing seven times in Jordan's waters, could demand and obtain his recovery; or, lastly, the blind man, after having washed in the pool of Siloam, if he could then claim and realize the promised reward, then, I say, with propriety and consistency, that whenever a man will lay aside his prejudice, sectarian notions, and false traditions, and conform to the whole order of the Gospel of Jesus Christ, then there is nothing beneath the celestial worlds that can prevent his claiming and receiving the gift of the Holy Ghost and all the blessings connected with the Gospel in the apostolic age. To obtain religion that will save us in the presence of God, we must obtain the Holy Ghost, and, in order to obtain the Holy Ghost, we must believe on the Lord Jesus Christ, then repent of our sin (that is, forsake them), then go forward and be immersed in water for the remission of sins, then receive the laying on of hands. But there is one thing which I have not noticed and it is something of great importance. What I allude to is, that concerning the authority of administering the ordinances of baptism and laying on of hands. Unless they are administered by one who is actually sent of God, the same blessings will not follow. The apostles and seventies were ordained by Jesus Christ to administer in the ordinances of the Gospel, through which the gifts and blessings of the eternal worlds were to be enjoyed. Hence, Christ, says to the Apostles, "Whose soever sins ye remit, they shall be remitted; and whose soever sins ye retain, they shall be retained:" that is, every man that would come, in humility, sincerely repenting of his sins, and receive baptism from the apostles, should have his sins forgiven through the atoning blood of Jesus Christ, and through the laying on of hands should receive the Holy Ghost; but those that would refuse receiving this order of things from the apostles would have their sins remain upon them. In view of this, Paul says—"We are savours of life unto life, or of death unto death." He was a minister of life unto those who received the Gospel, which he had authority to administer—but a minister of death to those refusing compliance. This power and authority of administering the Gospel was conferred upon others by the apostles, so that the apostles were not the only ones who held this responsible office. And every man, in every age, who holds the authority of administering the fulness of the Gospel, becomes, in this respect, like the apostles, viz., a messenger of life unto life, or of death unto death, according as his message shall be received or rejected. Now, until some one can be found that holds an office like this—some one having authority to baptize and lay on hands—no one is under any obligation to receive those ordinances, nor need he expect the blessings, unless they have been administered legally.

It is very evident that the authority of administering in Gospel ordinances has been lost for many centuries; for no man can have this authority, except he receive it by direct revelation—either by the voice of God, as Moses did, or by the ministering of angels, as John the Baptist received his message, or by the gift of prophecy, as Paul and Barnabas received theirs.—Acts xiii. 2. Now, it is plain that men have denied immediate revelation for many hundred years past, consequently have not received it, and therefore could not have been sent of God to administer in the fulness of the Gospel. God never sends a man on business, except He reveal himself to that man—never sends a man with a message (in other words), unless he reveal that message to him in a direct manner. The church established by the apostles gradually fell away, wandered into the wilderness, and lost her authority (her priesthood), and, departing from the order of God, she lost, also, her gifts and graces; she transgressed the laws, and changed the ordinances of the Gospel; changed immersion into sprinkling, and quite neglected laying on of hands; despised prophecy, and disbelieved in signs following.—(Rev. xii. 6, Isaiah xxiv. 5.) In consequence of this, the Gentiles have been cut off from the fulness of Gospel privileges, as Paul said to them in Rom. xi. 22—"If you continue not in the goodness of God, you also shall be cut off."

John, in his Revelations, having seen and spoken of the wandering of the church into darkness, and the beast, the Gentiles making war against the Saints and overcoming them (xiii. 7), speaks, in chap. xiv. 6, 7, of the restoration of the Gospel—"I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth." So it is evident that prophecy was to be fulfilled at some time previous to our Savior's second advent.

That those into whose hands this Tract may fall be without excuse in the great and coming day of the Lord, I now bear testimony, having the highest assurance, by revelation from God, that this prophecy has already been fulfilled, that an Angel from God has visited man in these last days, and restored that which has long been lost, even the priesthood,—the keys of the kingdom,—the fulness of the everlasting Gospel—and commanded men to cry, "Behold, the Bridegroom cometh, go ye out to meet him;" to call upon the wise virgins (Matt. xxv. 6) to arise from their slumber, be baptized for the remission of sins, that they might receive the gift of the Holy Ghost, and thereby "trim up their lamps," and thus be prepared to stand when the Bridegroom shall appear, for, saith Malachi iii. 2, "Who may abide the day of his coming? Who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap." Answer, those that now repent of their sins, and receive the message God is sending, those that will forsake their false traditions, and come out from under the blighting and benighting influence of a hireling priesthood whom God has not sent, and with whom he is not well pleased. I say, and now bear testimony, in the name of Jesus Christ, that the Lord God of Abraham, Isaac, and Jacob has sent me to say unto you, "Come out of her, I ye people of God, O ye wise virgins, or else you must partake of her iniquities, and you must receive of her plagues."—Rev. xviii. 4. I say, in the name of Jesus Christ, the Holy Ghost having borne witness, that the anger of God is kindled against the abominations, hypocrisy, and wickedness of the religious world, and from the heavens has he uttered his voice in anger against those who "divine for money and teach for hire;" and unless they speedily repent, and be baptized for the remission of their sins, receiving the message the Almighty is now sending unto all people, they will be destroyed by the brightness of the coming of the Son of Man, which is now at hand—even at your doors—O ye inhabitants of the earth!

Liverpool, England.

GOSPEL TO THE LIVING AND THE DEAD.

BY PRESIDENT GEORGE Q. CANNON, IN THE JUVENILE INSTRUCTOR.

Strangers ask many questions about the Temple. They want to know how it will be used and for what purpose, and they cannot understand why we attach such importance to that building. Perhaps some of our young people may have similar thoughts. But the Lord has commanded His people to build temples. Several have already been built, and doubtless many more will in course of time be erected—in fact, as the Saints increase in numbers the need for these buildings will increase also. In them ordinances are administered by means of which God has promised to those who are faithful.

It has been a subject of frequent inquiry in Christendom as to what the fate of the heathen would be. The general belief was that there were but two places after death to which men and women would go, one being heaven and the other hell.

The Bible says that there is no other name given under heaven whereby man can be saved than that of Jesus.

Now, as the heathen never heard the name of Jesus, what will be their fate in eternity? How can they get to heaven under such circumstances? If they cannot, the question arises, would it be just to condemn people for not obeying laws of which they had never heard; for not doing something which they had never been told how to do or that it was necessary should be done?

Yet there are many men who profess to be ministers of Jesus who state that the heathen will be sent to hell. This doctrine has made many people infidels. They could not believe that any being could be merciful or just who would thus punish innocent people with eternal torment for not obeying laws of which they had never heard. They, therefore, rejected all the teachings and all the beliefs of those who taught such ideas.

The Prophet Joseph Smith received many important revelations in the early days of the Church concerning these matters. Among other revelations which he received was one which explained that there were more than two places to which the souls of men were consigned after death; and that it was erroneous to teach the doctrine commonly believed in by Christendom that there were only two. That revelation taught that there were different degrees of glory to which the inhabitants of the earth were consigned, and that men and women would receive rewards and punishments according to the deeds done in the body. Some men were more righteous than others, and they would receive a greater reward. Some men would be more wicked than others, and they would receive punishment according to their crimes.

Then the Lord also revealed to His Prophet a doctrine which is set forth in the scriptures, but which the world could not understand. It was that the gospel of Jesus is preached after death to those who die in ignorance of it, and to those who having heard it, had rejected it and had been punished therefor. The Apostle Peter sets forth in great plainness this doctrine when he said:

"By which also he (Jesus) went and preached to the spirits in prison, which sometime were disobedient, when once the long suffering of God waited in the days of Noah."

Noah had declared to them how they could be saved, but they had rejected his words, and they were destroyed. Their spirits were committed to a prison which the Lord had prepared for them, and there they remained in torment, being punished for their great wickedness, until the crucifixion of the Savior. After His Spirit left His body He went and opened the prison doors to them and declared to them the gospel of salvation. They then had the opportunity of repenting. And thus it is, as we are taught, in this dispensation, the Elders of this Church are engaged, while in the spirit world awaiting their resurrection, in preaching to the millions of human beings who once lived upon this earth, but who died in ignorance of the gospel of Jesus Christ. They preach to them as living Elders now hope, this heavenly message which comes to them freighted with so many glorious promises, and feeling humble and contrite they receive the truths which they are taught and live as best they can according to the light given to them.

But baptism is as necessary in its place as faith and repentance.

How can they be baptised?

This is not possible in the condition in which they are placed, but the Lord has provided means. He has revealed that living, men and women can be baptized for those who are dead. If a man's father died in ignorance of the Gospel, the son can be baptized for and in behalf of the father. If a woman's mother never heard the Elders or never obeyed the Gospel in the flesh, she can go forth and be baptized in the temple for and in behalf of her mother. Hands can be laid upon the head of the living person, and he or she can be confirmed and the Holy Spirit be sealed upon them for and in behalf of the dead.

The Lord has taught that this can be done under proper circumstances in the temples which may be erected in Zion or in any of her Stakes. Therefore in the Temple at Salt Lake as well as in the other temples, there is a font resting upon twelve oxen, three looking to the north, three to the south, three to the east and three to the west, and in this font the holy ordinance of baptism can be administered to living people for and in behalf of their dead relatives and ancestors. This is one of the purposes for which temples are required, and not only are baptisms and the laying on of hands administered for the dead, but other ordinances are also administered, it being just as necessary that those who have died and have not received these ordinances should receive them as it is that the living should receive them. It requires the same obedience and submission to the laws of the Lord on the part of one class as on the part of another. If any one could have been saved without obedience to these principles, surely our Savior, the Son of God, could have been. He had committed no sin, and it might be asked why should He be baptized, for baptism is for the remission of sins. But the Savior respected the law of the Gospel and obeyed the ordinances thereof, and when John, feeling his own unworthiness, remonstrated with Him about His coming to be baptized, Jesus replied: "Suffer it to be so now; for thus it becometh us to fulfil all righteousness."

We shall of necessity be a temple-building people, because there is an immense work to be done for the redemption of the dead. Millions have been born and have died between the time the Gospel was taken from the earth and the time of this restoration in these days. These millions will have to be officiated for, and this will doubtless form one of the chief labors of the people of God during the thousand years of peace which we are approaching, when Satan will be bound and righteousness will reign throughout the earth. We are on the threshold of that great era, and we have every assurance that that blessed period is not far distant. The prophet Malachi in speaking of the latter days, makes the following prediction:

"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 angel Moroni in speaking to the Prophet Joseph Smith in reference to this prediction of Malachi's uses a little different language. He quotes Malachi as saying:

"And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole world would be utterly wasted at his coming."

Now as soon as the people hear the Gospel preached by the Elders, they naturally inquire, "What has become of my father and my mother? They were good people, but they died without being baptized. What will be their fate?" In this way they fulfill the words of Malachi.

That spirit has filled the hearts of all the Latter-day Saints, that is, of all who are true Latter-day Saints. They want to have their ancestors saved as well as themselves. Their hearts naturally, therefore, turn to their kindred who are dead, and in the temples now built they can officiate for them as fast as they can obtain their names. In this way they become saviors as the prophet Obadiah said they should.

And there can be no doubt concerning the heart of the fathers being turned to the children. It is easy to imagine that the spirits who hear and accept the Gospel when it is preached in the spirit world by men in authority are exceedingly anxious to receive the blessings bestowed upon those who obey baptism, laying on of hands and other ordinances. Therefore their heart turns to their children, and thus the words of the prophet Malachi are fulfilled.

The prophet Elijah has appeared, as Malachi said he should, and fulfilled the prediction upon that point. In Section 110 of the Book of Covenants the record is to be found concerning his appearance in the Temple at Kirtland. He came to the Prophet Joseph Smith and Oliver Cowdery in that temple, and used these words:

"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."

JOSEPH SMITH AS A PROPHET.

PREDICTIONS UTTERED BY HIM AND THEIR SIGNAL FULFILMENT.

HIS PROPHETIC POWER ESTABLISHED BY THE SCRIPTURAL RULE.

A Lecture delivered by Elder Andrew Jenson before the Students' Society in the Social Hall, Salt Lake City, Friday Evening, January 16, 1891.