The Myth of the "Manuscript Found," or the Absurdities of the "Spaulding Story" / Eleventh Book of the Faith-promoting Series. Designed for the Instruction and Encouragement of Young Latter-day Saints.

by Unknown

AND ALSO THE TESTIMONY OF EIGHT WITNESSES.

Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it.

CHRISTIAN WHITMER

JACOB WHITMER

PETER WHITMER

JOHN WHITMER, JUN.

HIRAM PAGE

JOSEPH SMITH, SEN.

HYRUM SMITH

SAMUEL H. SMITH.

CHAPTER IX.

TIME OCCUPIED IN TRANSLATING THE BOOK OF MORMON.

Objection has been made to the divinity of the Book of Mormon on the ground that the account given in the publication of the Church, of the time occupied in the work of translation is far too short for the accomplishment of such a labor, and consequently it must have been copied or transcribed from some work written in the English language, most probably from Spaulding's "Manuscript Found." But at the outset it must be recollected that the translation was accomplished by no common method, by no ordinary means. It was done by divine aid. There were no delays over obscure passages, no difficulties over the choice of words, no stoppages from the ignorance of the translator; no time was wasted in investigation or argument over the value, intent or meaning of certain characters, and there were no references to authorities. These difficulties to human work were removed. All was as simple as when a clerk writes from dictation. The translation of the characters appeared on the Urim and Thummim, sentence by sentence, and so soon as one was correctly transcribed the next would appear. So the enquiry narrows down to the consideration of this simple question, how much could Oliver Cowdery write in a day? How many of the printed pages of the Book of Mormon could an ordinary clerk transcribe from dictation in a day? When that is determined, divide the total number of pages in the Book of Mormon by that number and you have the answer in days.

It now becomes important to discover when the translation was commenced and when it was finished. This cannot be determined to a day, but enough is known for our purpose.

When Oliver first visited Joseph some little had been translated, exactly how much is not known. The next question is: When did that visit occur? We will let Oliver answer. He writes (Times and Seasons Vol. I., page 201): "Near the time of the setting of the sun, Sabbath evening, April 5th, 1829, my natural eyes, for the first time, beheld this brother. He then resided in Harmony, Susquehanna county, Pennsylvania. On Monday, the 6th, I assisted him in arranging some business of a temporal nature, and on Tuesday, the 7th, commenced to write the Book of Mormon."

In the history of Joseph Smith, we read: "During the month of April I continued to translate and he (Oliver) to write with little cessation, during which time we received several revelations." And again: "We still continued the work of translation, when, in the ensuring month (May 1829) we, on a certain day went into the woods to pray." Oliver also states: "These were days never to be forgotten—to sit under the sound of a voice dictated by the inspiration of heaven awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, 'Interpreters,' the history or record called the Book of Mormon."

Thus we see these two young men bent the whole energy of their souls towards the accomplishment of this most important work. They united their youthful zeal "day after day, uninterrupted" and "with little cessation" to the labor of translation. It requires very little imagination to understand how diligently and earnestly they toiled, how they permitted nothing to interfere with their labor of love, how they devoted every hour, until fatigue overcame them, to the divinely imposed task (and young and vigorous as they were it was not a little that would tire them out), while curiosity and other far worthier feelings would give zest and inspiration to their labors; as they progressed we can well imagine how their interest in the narrative increased until they could scarcely tear themselves away from their inspired labors even when their minds and bodies called for food and rest. The enthusiasm with which Oliver speaks of those days shows plainly that this was the case, and we cannot reasonably think that Joseph was any less interested than he.

Now let us examine when these two brethren commenced their marvelous work. Two series of dates have been given. Oliver's given above, and another in the history of Joseph Smith, which gives the dates as the 15th and 17th of April, or ten days later. Oliver's has this evidence of its correctness, that, as he states, the 5th, 6th and 7th of April, 1829, fell on Sunday, Monday and Tuesday, which, of course, those ten days later would not. Again, the event being of more importance in his life than in Joseph's, he was more likely to recollect the details, besides, being a better scholar and penman, it is more probable that if any record of the circumstance was made at that time he made it. But really there is no discrepancy. The dates 15th and 17th in the Pearl of Great Price, in Joseph's history, etc., are unfortunately typographical errors, or mistakes in printing. In the original manuscript in the Historian's Office the dates are the same as those of Oliver Cowdery—the 5th and 7th. But the mistake having once been printed it has been copied out of one journal or book into another until nearly all our works have perpetuated the blunder. Of course it is impossible to tell now whether the mistake was first made by a copyist in the Historian's Office or by a compositor at the printer's.

From Joseph's and Oliver's narrative we learn how far they had progressed in the work of translation at the time of the visit of the angel, John the Baptist, and their baptism. This took place on May 15th of the same year. It was because they found in the teachings of the risen Redeemer to the Nephites certain instructions regarding baptism that they were led to enquire of the Lord regarding this ordinance, and their inquiry led to the angel's visit. Where are these teachings found? In the third book of Nephi; some, probably the very ones that so deeply impressed the minds of these young men, on page five hundred and three of the Book of Mormon (latest edition). Then it is evident that between April 7th and May 15th they had translated as much as makes five hundred and three pages of the printed Book of Mormon. How much is this a day? Between these two dates, including April 7th but not May 15th, there are thirty-eight days, which would make about thirteen pages a day, if we allow nothing for what was previously transcribed. A swift writer copying from dictation could write four such pages in an hour, as we have demonstrated experimentally, an ordinary writer about three. But allowing that Oliver Cowdery might be a very slow writer, and that he only copied at the rate of a page in half an hour, even then he would only have had to work six and one half hours each day to accomplish the task; and if they rested entirely on Sundays about one hour more. So we see, making no allowance for the work already done, allowing Oliver Cowdery to be a slow penman for his profession—a schoolmaster—and admitting that they ceased from their labor on the Sabbath, still it was only necessary for them to do a short day's work, especially for two young men in the prime and vigor of life; and yet allow ample time for the reception of revelations (which were given through the Urim and Thummim) and the performance of other duties that possibly occasionally called for their attention.

To show how easy such an effort would be we will state that President George Q. Cannon has informed us that when he translated the Book of Mormon into the language of the Sandwich Islanders, he frequently translated as many as eight or ten pages a day. This was far heavier work to do alone, and without the assistance of the Urim and Thummim, than it was for Joseph and Oliver together to translate from twelve to fifteen pages with the all-important assistance of the "Interpreters."

After the date of their baptism, the brethren appear to have worked more leisurely. Early in June they moved to Mr. Peter Whitmer's, at Fayette, Seneca county, New York, who had kindly offered them a house. Here the work was continued, John Whitmer, one of the sons, assisting them very much by writing. Joseph states: "Meanwhile our translation was drawing to a close, we went to Palmyra, Wayne county, New York, secured the copyright and agreed with Mr. Egbert Grandin to print five thousand copies for the sum of three thousand dollars." The copyright was secured on June 11th, so it appears that between May 15th and the last-named date, or twenty-six days, they had not quite translated one hundred and twenty pages—not five pages a day—or they would have finished their work. The exact date the translation was entirely completed is not known, at least we have not been able to discover it.

Thus we see between the dates given, Joseph and Oliver had ample time to do the work claimed by and for them, the objection falls to the ground, and the truth is again vindicated.

CHAPTER X.

THE THREE WITNESSES.

In the investigation of the genuineness of the Book of Mormon we must consider the nature of the direct evidence that we have with regard to its origin. And in this respect the testimony is strong, clear, complete and unimpeachable. The existence of the plates is testified to in a most solemn and sacred manner by eleven witnesses in addition to Joseph Smith. Eight of these witnesses actually handled, lifted, and carefully examined the plates, satisfying themselves in a manner beyond all dispute that the plates were real and tangible. It is altogether unlikely that Joseph Smith could have imposed upon these eight witnesses by giving into their hands something different from metallic plates. So, at any rate, we have the evidence of eight men that they handled certain plates and that they had the appearance of very ancient workmanship. If these plates were not the plates from which the Book of Mormon was translated, what were they? where did Joseph Smith get them? and what did he do with them? are all pertinent inquiries. That he had plates in his possession of the kind and description from which he states he translated the Book of Mormon is strong prima facie evidence in favor of his story. And the fact that he only showed them to certain few individuals is another evidence of the truthfulness of his statement; for if he, as is claimed, was an ignorant impostor, he would have naturally argued that to the more persons he showed his spurious plates, the wider would grow his influence and the greater would be the number of believers in his story. To keep the plates hidden from the multitude would naturally appear in the average mind to be the surest way of retarding his success and blocking his own progress; and assuredly if Joseph Smith had the cunning and dexterity to invent the story of the discovery of the plates and to manufacture a set of plates to agree with the story, he would have had cunning enough to present them to the public, surrounded by so much mystery and glamour that while they saw them they would not be able to examine them critically.

But we have greater and stronger evidence than that of these eight witnesses. We have the testimony of three other men that the plates from which the Book of Mormon was translated were shown to them by an angel of the Lord, and not the plates only, but the engravings upon them; and still further they declare that they know that these plates were translated by the gift and power of God, for His voice had declared it unto them. Here, then, we not only have testimony of the existence of the plates, but also to their genuineness and to the truthfulness of the translation, which translation we have in the shape of the Book of Mormon. And it must be remembered that not one of these three witnesses has ever denied his testimony, or contradicted it in the least particular, but under all circumstances and upon every occasion all have in the strongest and most decided language declared that their testimony was true. Again, there is one very note-worthy fact with regard to these three men. They were all severed from the communion of the Church during the life-time of the Prophet Joseph. If Joseph Smith had been an impostor, he was in the power of each of these "three witnesses;" for any one of them, whenever he pleased, could have exposed the conspiracy, if conspiracy there had been, and shown to the world how the testimony had been manufactured; but none of them have ever done so. Although, at certain periods of their lives, they smarted under the denunciations and reproofs they received from the Prophet and entertained towards him the most bitter feelings for the course he took towards them, going so far as to denounce him as a fallen prophet, yet with all their acrimony and hatred they never once deviated from the testimony that is printed above their names at the commencement of the Book of Mormon. We appeal to all reasonable minds, and ask if it is possible to suppose that, if the Book of Mormon were a fraud, Joseph Smith would have dared to have treated these men in the resolute and uncompromising manner that he did. To use a common expression, he would have been under their thumb and would have had to conciliate them and retain their silence by concessions, by flattery and by trimming his course to their requirements. This the Prophet never did; he was as independent of them as of any other men. He rebuked unrighteousness in them as strongly as he did in others; and when their conduct could no longer be tolerated in the Church of God, he and the Saints withdrew fellowship from them. This is not the way of an impostor, but of an honest, fearless man, who knows his cause is just and puts his trust in God. Neither did any one of the eight witnesses ever turn from his testimony and deny its truthfulness. They ever maintained that their statement was the truth and nothing but the truth. They have all gone beyond the vail now, to receive their reward; and all but one died faithful members of the Church of Jesus Christ of Latter-day Saints.

In considering the nature and value of the testimony of the Prophet Joseph and the three witnesses, the following remarks by Elder Orson Pratt are most pertinent: "No reasonable person will say that these four persons were themselves deceived; the nature of their testimony is such that they must either be bold, daring impostors, or else the Book of Mormon is true. They testify that they saw the angel descend, they heard his voice, they saw the plates in his hand, they saw the engravings upon them as the angel turned them over leaf after leaf, at the same time they heard the voice of the Lord out of the heavens. What greater evidence could they have? They could have had nothing that would have given them greater assurance. If they were deceived there is no certainty in anything. If these four men could be deceived in seeing an angel descend from heaven, on the same grounds the apostles may have been deceived in seeing the Savior ascend up to heaven."

Then in answer to the suggestion that it is probable that these four men had conspired together to deceive mankind, Brother Pratt asks:

"Is it probable that four men who were, for the most of their days, strangers to each other, residing in three or four different counties, should combine together to testify that they had seen an angel and heard his voice, and also the voice of God, bearing testimony to the truth of the Book of Mormon, when no such thing had happened? Three of these witnesses, namely, Joseph Smith, Oliver Cowdery and David Whitmer, were young men from twenty to twenty-five years of age; they were men who had been accustomed from their childhood to the peaceful vocations of a farmer's life. Unacquainted with the deceptions, which are more or less practiced in large towns and cities, they possessed the open honesty and simplicity so generally characteristic of country people. Is it, in the least degree, probable that men so young and inexperienced, accustomed to a country life, and unacquainted with the world at large, would be so utterly abandoned to every thing that was good, so perfectly reckless as to their own future welfare, so heaven-daring and blasphemous as to testify to all nations that which, if false, would forever seal their damnation? We are not aware that there ever were three, or four, or five impostors who originated an imposition, and succeeded in palming it upon the world as a message from God. Such a thing might barely be possible, but such a thing would be highly improbable."^[E]

[Footnote E: From "Divine Authenticity of the Book of Mormon">[

CHAPTER XI.

OLIVER COWDERY.

Oliver Cowdery is the first of the three witnesses. He was severed from the Church for immoral conduct during the time that the Saints were in Missouri. Often after his separation from the Church efforts were made to prevail upon him to deny his testimony, but always without effect. At all times, in all places, before all people he continually bore record when the subject of the Book of Mormon was introduced, "Gentlemen, I saw an angel, and I know who that angel was." No amount of cross-questioning could weaken his testimony or confuse his statements on this point. We now copy, from the Deseret News, a very interesting episode that occurred during the last few months of his life:

"At a special conference at Council Bluffs, Iowa, held on the 21st of October, in the year 1848, Brother Oliver Cowdery, one of the three important witnesses to the truth of the Book of Mormon, and who had been absent from the Church, through disaffection, for a number of years, and had been engaged in the practice of law, was present and made the remarks here annexed. Brother Orson Hyde presided at the said conference. Brother Reuben Miller, now Bishop of Mill Creek Ward [since deceased] was also present at the time and noted what he said, and has furnished us, what he believes to be a verbatim report of his remarks, which we take pleasure in laying before our readers:

"Friends and brethren, my name is Cowdery—Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance. Not because I was better than the rest of mankind was I called; but, to fulfill the purposes of God, He called me to a high and holy calling. I wrote, with my own pen, the entire Book of Mormon (save a few pages), as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, 'holy interpreters.' I beheld with my eyes and handled with my hands the gold plates from which it was translated. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting gospel, and came forth to the children of men in fulfillment of the revelation of John, where he says he saw an angel come with the everlasting gospel to preach to every nation, kindred, and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid sand-bars. This is true. The channel is here. The holy Priesthood is here. I was present with Joseph when an holy angel from God came down from heaven and conferred on us or restored the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. I was also present with Joseph when the higher or Melchisedek Priesthood was conferred by the holy angel from on high. This Priesthood was then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This holy Priesthood or authority we then conferred upon many, and is just as good and valid as though God had done it in person. I laid my hands upon that man—yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him this Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an Apostle of the Lord Jesus Christ.'"

CHAPTER XII.

DAVID WHITMER.

David Whitmer, the second of the three witnesses, still lives. His home is in Richmond, Ray Co., Missouri. He left the Church during the dark days of persecution in Missouri and has never returned to the communion of the Saints. He even to this day holds some very bitter feelings toward the Prophet Joseph, whom he wrongfully imagines endeavored to injure him. But notwithstanding these feelings and the fact that he is not a member of the Church he has all the days of his life testified to the divine origin of the Book of Mormon. His word in this respect has never wavered.

Of late various testimonies given to visitors or written by David Whitmer have been widely published in the public newspapers. We subjoin extracts from one or two of these. The first is a portion of a statement signed by himself and dated at Richmond, March 19th, 1881:

"Unto all Nations, Kindreds, Tongues and People, unto whom these presents shall come:

"It having been represented by one John Murphy, of Polo, Caldwell county, Missouri, that I, in a conversation with him last Summer, denied my testimony as one of the three witnesses to the 'Book of Mormon:'

"To the end, therefore, that he may understand me now, if he did not then; and that the world may know the truth, I wish now, standing as it were, in the very sunset of life, and in the fear of God, once for all to make this public statement:

"That I have never at any time, denied that testimony or any part thereof, which has so long since been published with that book, as one of the three witnesses. Those who know me best well know that I have always adhered to that testimony. And that no man may be misled or doubt my present views in regard to the same, I do again affirm the truth of all my statements as then made and published.

"'He that hath an ear to hear, let him hear;' it was no delusion; what is written, is written, and he that readeth, let him understand."

The following are portions of a letter to the Chicago Times, detailing the visit of one of its correspondents to Mr. Whitmer, on October 14th, 1881. The statements are given as those of David Whitmer, and though exceedingly correct as a whole, sometimes, owing to the correspondent's want of familiarity with the subject, they make the speaker fall into slight blunders on historical and other points. He writes:

"The plates from which the book was translated, supposed to be gold, were found in the latter part of the year 1827 or 1828, prior to the acquaintance on Mr. Whitmer's part, with Joseph Smith, and he was loth to believe in their actuality, notwithstanding the community in which he lived (Ontario county, New York), was alive with excitement in regard to Smith's finding a great treasure, and they informed him that they knew that Smith had the plates, as they had seen the place that he had taken them from, on the hill Cumorah, about two miles from Palmyra, N. Y. It was not until June, 1828, that he met the future Prophet, who visited at his father's house, and while there completed the translation of the Book of Mormon, and thus he became conversant with its history, having witnessed Smith dictate to Oliver Cowdery the translation of the characters that were inscribed on the plates, said by Mr. Anthon, our Egyptian scholar, to resemble the characters of that ancient people. Christian Whitmer, his brother, occasionally assisted Cowdery in writing, as did Mrs. Joseph Smith, who was a Miss Hale before she was married.

"In regard to finding the plates, he was told by Smith that they were in a stone casket, and the place where it was deposited, in the hill Cumorah, was pointed out to him by a celestial personage, clad in a dazzling white robe, and he was informed by it that it was the history of the Nephites, a nation that had passed away, whose founders belonged to the days of the tower of Babel. The plates which Mr. Whitmer saw were in the shape of a tablet, fastened with three rings, about one-third of which appeared to be loose, in plates, the other solid, but with perceptible marks where the plates seemed to be sealed, and the guide that pointed it out to Smith very impressively reminded him that the loose plates alone were to be used, the sealed portion was not to be tampered with.

"After the plates had been translated, which process required about six months, the same heavenly visitant appeared and reclaimed the gold tablets of the ancient people informing Smith that he would replace them with other records of the lost tribes that had been brought with them during their wanderings from Asia, which would be forthcoming when the world was ready to receive them. At that time Mr. Whitmer saw the tablets, gazed with awe on the celestial messenger, heard him speak and say: "Blessed is the Lord and he that keeps His commandments;" and then, as he held the plates and turned them over with his hands, so that they could be plainly visible, a voice that seemed to fill all space, musical as the sighing of a wind through the forest, was heard, saying: "What you see is true; testify to the same." And Oliver Cowdery and David Whitmer, standing there, felt, as the white garments of the angel faded from their vision and the heavenly voice still rang in their ears, that it was no delusion—that it was a fact, and they so recorded it. In a day or two after, the same spirit appeared to Martin Harris while he was in company with Smith, and told him also to bear witness to its truth, which he did, as can be seen in the book. Harris described the visitant to Whitmer, who recognized it as the same that he and Cowdery had seen.

"The tablets or plates were translated by Smith, who used a small oval or kidney shaped stone, called Urim and Thummim, that seemed endowed with the marvelous power of converting the characters on the plates, when used by Smith, into English, who would then dictate to Cowdery what to write. Frequently one character would make two lines of manuscript while others made but a word or two words. Mr. Whitmer emphatically asserts, as did Harris and Cowdery, that while Smith was dictating the translation he had no manuscript notes or other means of knowledge, save the Seer stone and the characters as shown on the plates, he being present and cognizant how it was done.

"In regard to the statement that Sidney Rigdon had purloined the work of one Spaulding, a Presbyterian preacher, who had written a romance entitled the 'Manuscript Found,' Mr. Whitmer says there is no foundation for such an assertion. The 'Book of Mormon' was translated in the Summer of 1829, and printed that Winter at Palmyra, New York, and was in circulation before Sidney Rigdon knew anything concerning the Church of Christ, as it was known then. His attention was specially brought to it by the appearance at his church, near Kirtland, Ohio, in the Fall of 1830, of Parley Pratt and Oliver Cowdery, he being at that time a Reformed or Christian preacher, they having been sent west by the Church in New York during that Summer as evangelists, and they carried with them the printed book, the first time that he knew such a thing was in existence.

---

Mr. Whitmer emphatically asserts that he has heard Rigdon, in the pulpit, and in private conversation, declare that the 'Spaulding story,' that he had used a book called the 'Manuscript Found' for the purpose of preparing the 'Book of Mormon,' was as false as were many other charges that were then being made against the infant Church, and he assures me that the story is as untruthful as it is ridiculous.

"In his youth Joseph Smith was quite illiterate, knew nothing of grammar or composition, but obtained quite a good education after he came west; was a man of great magnetism, made friends easily, was liberal and noble in his impulses, tall, finely-formed and full of animal life, but sprang from the most humble circumstances. The first good suit of clothes he had ever worn was presented to him by Christian Whitmer, brother of David.

---

"Mr. Whitmer's beliefs have undergone no change since his early manhood; he has refused to affiliate with any of the various branches that have sprung up through false teachings, and rests his hopes of the future in the teachings of Christ, the apostles and the prophets, and the morals and principles enunciated in the scriptures; that the Book of Mormon is but the testimony of another nation concerning the truth and divinity of Christ and the Bible, and that is his rock, his gospel and his salvation.' Seeing, with him, is believing. He is now as firm in the faith of the divinity of the book that he saw translated as he was when the glory of the celestial visitant almost blinded him with the gleam of his glowing presence, fresh from the Godhead; and the voice, majestic, ringing out from the earth to the mighty dome of space, still lingers in his ears like a chime of silver bells."

The Deseret Evening News at the time of the publication of his letter corrected some of the errors of this correspondent. We cannot do better than use its language:

"The first [error] is that the founders of the Nephites 'belonged to the tower of Babel.' The Nephites sprang from Nephi, the son of Lehi, who came to this land from Judea, in the reign of King Zedekiah. The Jaredites, whose history is briefly given in the Book of Mormon, were a distinct and preceding race; they descended from a colony that peopled this country after the dispersion from Babel. The term 'lost tribes' is also incorrect, as the Nephites had no identity with the lost tribes of Israel, being descendants of Joseph, the son of Jacob.

"The next mistake is that 'In a day or two after David Whitmer and Oliver Cowdery saw the angel and the plates, the same spirit appeared to Martin Harris.' The truth is that it was shortly after, on the same day. Martin Harris was with Joseph, Oliver and David, but there was no answer to their prayers, until Martin, who felt that his lack of faith was a hindrance, withdrew. Then the angel appeared, and after the vision closed, Joseph Smith went to the place where Martin Harris was, a little distance off, and joined with him in prayer, when the angel again appeared, and Martin rejoicingly bore testimony that he had seen and heard as the others.

"The next error is that the seer stone which Joseph used in the translation 'was called Urim and Thummim.' The instrument thus denominated was composed of two crystal stones 'set in the two rims of a bow.' The seer stone was separate and distinct from the Urim and Thummim. The latter was delivered to the angel as well as the plates after the translation was completed; the former remained with the Church and is now in the possession of the President."

A still later interviewer gives the following as David Whitmer's testimony to the party of visitors of which the writer was one:

"We asked him if his testimony was the same now as it was at the time the Book of Mormon was published regarding seeing the plates and the angel. He rose to his feet, stretched out his hands and said: 'These hands handled the plates, these eyes saw the angel, and these ears heard His voice; and I know it was of God.'"

Our concluding extract is a statement made by David Whitmer to Elders Orson Pratt and Joseph F. Smith, when these brethren visited him at his home in September, 1878.

In answer to Elder Pratt's question, if he remembered the date he saw the plates, he answered:

"It was in June, 1829—the latter part of the month, and the eight witnesses saw them, I think, the next day or the day after. Joseph showed them the plates himself, but the angel showed us [the three witnesses] the plates, as I suppose to fulfill the words of the book itself. Martin Harris was not with us at this time; he obtained a view of them afterwards [the same day]. Joseph, Oliver, and myself were together when I saw them. We not only saw the plates of the Book of Mormon but also the brass plates, the plates of the Book of Ether, the plates containing the records of the wickedness and secret combinations of the people of the world down to the time of their being engraved and many other plates. The fact is, it was just as though Joseph, Oliver and I were sitting just here on a log when we were overshadowed by a light. It was not like the light of the sun nor like that of a fire, but more glorious and beautiful. It extended away around us, I cannot tell how far, but in the midst of this light about as far off as he sits (pointing to John C. Whitmer, sitting a few feet from him), there appeared, as it were, a table with many records or plates upon it besides the plates of the Book of Mormon; also the sword of Laban, the directors—i. e. the ball which Lehi had, and the Interpreters. I saw them just as plain as I see this bed (striking the bed beside him with his hand), and I heard the voice of the Lord as distinctly as I ever heard anything in my life, declaring that the records of the plates of the Book of Mormon were translated by the gift and power of God.'

"Elder Pratt then asked, 'Did you see the angel at this time?'

"David Whitmer answered, 'Yes; he stood before us. Our testimony as recorded in the Book of Mormon is strictly and absolutely true, just as it is there written.'"

CHAPTER XIII.

MARTIN HARRIS.

It is probable that many of our readers have seen Martin Harris.^[F] It is but a few years since he died in our midst. Though his name is signed last to the testimony of the three witnesses he was considerable older than the other two.

[Footnote F: Brother M. Harris, accompanied by Elder E. Stevenson reached Ogden on the 29th of August, 1870; he afterwards resided until his death at the home of his son in Smithfield, Cache county.]

Martin Harris was the instrument used by the Lord to enable Joseph to print the Book of Mormon. He supplied the funds necessary to pay the printer. All of this was repaid to him, by Joseph, and as he said, "more too." We mention this because it has been falsely asserted that Joseph made Martin Harris his dupe and never paid back the money he borrowed of him.

Brother Harris was a well-to-do farmer at the time he became acquainted with the Prophet Joseph. He was respected and esteemed by his neighbors, but like all the others who had anything to do with the publication of the Book of Mormon, he was assailed with savage bitterness, and accused of numerous sins as soon as it was known that he was a believer in that holy book. He was charged with being visionary, cruel and untruthful, and with having beaten his wife and turned her out of doors.

We will now refer to the testimony of the Kelley brothers, which we quoted when we considered the character of Joseph the Prophet. We found they asked the old residents of Manchester some questions with regard to the reputation of Martin Harris. Those who knew him, invariably spoke well of him. One said, "He was an honorable farmer; he was not very religious before the Book of Mormon was published." Another stated "Harris was an industrious, honest man." A third affirmed "He was an honorable man. He was one of the first men of the town." And so on, one after another denied the calumnies that had been heaped upon the head of this inoffensive, though somewhat peculiar gentleman, whose worst act in the eyes of these neighbors was that he helped Joseph Smith to give the Book of Mormon to the world.

It will be remembered that the testimony of the three witnesses, with regard to the plates from which the Book of Mormon was translated, is to the effect that "We also know that they have been translated by the gift and power of God, for His voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and He brought and laid before our eyes, that we beheld and saw the plates and the engravings thereon." But it must be remembered that this was not the only time that Martin Harris saw the plates. He states that on one occasion he held them on his knee for an hour and a half, and also affirms that "as many of the plates as Joseph Smith translated I handled with my hands, plate after plate." This testimony was given when Harris was not a member of the Church.

Early in the history of the Latter-day Saints Martin Harris became disaffected. He committed grave errors and gave way to a very unchristian-like spirit. The communion of the Saints was withdrawn from him and he became an outcast to the blessings of the gospel. Thus he remained many years, or more than a third of a century, but in his old age he returned as a wandering sheep to the true fold, and again became a partaker of the gifts and blessings of the everlasting gospel. We will now insert an interview had with him when he was not a member of the Church (in 1853?) and two letters written by him nearly twenty years afterwards, after he had renewed his covenant with the Lord at the waters of baptism.

September 15th, 1853.

"Be it known to all whom this may concern that I, David B. Dille, of Ogden City, Weber county, Salt Lake, en route to Great Britain, having business with one Martin Harris, formerly of the Church of Latter-day Saints, and residing at Kirtland, Lake county, Ohio, did personally wait upon him at his residence, and found him sick in bed; and was informed by the said Martin Harris that he had not been able to take any nourishment for the space of three days. This, together with his advanced age, had completely prostrated him. After making my business known to Mr. Harris, and some little conversation with him, the said Martin Harris started up in bed, and, after particularly inquiring concerning the prosperity of the Church, made the following declaration:

'I feel that a spirit has come across me—the old spirit of Mormonism; and I begin to feel as I used to feel; and I will not say—'I won't go to the valley.' Then addressing himself to his wife, he said—'I don't know but that, if you will get me some breakfast, I will get up and eat it.'

"I then addressed Mr. Harris relative to his once high and exalted station in the Church, and his then fallen and afflicted condition. I afterwards put the following questions to Mr. Harris, to which he severally replied with the greatest cheerfulness: 'What do you think of the Book of Mormon? Is it a divine record?'

"Mr. Harris replied: 'I was the right hand man of Joseph Smith, and I know that he was a prophet of God. I know the Book of Mormon is true—and you know that I know that it is true. I know that the plates have been translated by the gift and power of God, for His voice declared it unto us; therefore I know of a surety that the work is true; for did I not at one time hold the plates on my knee an hour and a half, while in conversation with Joseph, when we went to bury them in the woods, that the enemy might not obtain them? Yes, I did. And as many of the plates as Joseph Smith translated, I handled with my hands, plate after plate.' Then, describing their dimensions, he pointed with one of the fingers of his left hand to the back of his right hand and said: 'I should think they were so long,' or about eight inches, 'and about so thick,' or about four inches; 'and each of the plates was thicker than the thickest tin.'

"I then asked Mr. Harris if he ever lost 3,000 dollars by the publishing of the Book of Mormon?

"Mr. Harris said, 'I never lost one cent. Mr. Smith paid me all that I advanced, and more too.' As much as to say he received a portion of the profits accruing from the sale of the books.

"Mr. Harris further said: 'I took a transcript of the characters of the plates to Dr. Anthon, of New York. When I arrived at the house of Professor Anthon, I found him in his office and alone, and presented the transcript to him, and asked him to read it. He said if I would bring the plates, he would assist in the translation. I told him I could not, for they were sealed. Professor Anthon then gave me a certificate certifying that the characters were Arabic, Chaldaic and Egyptian. I then left Dr. Anthon, and was near the door, when he said, 'How did the young man know the plates were there?' I said an angel had shown them to him. Professor Anthon then said, 'Let me see the certificate!' Upon which, I took it from my waistcoat pocket and unsuspectingly gave it to him. He then tore it up in anger, saying, there was no such things as angels now, it was all a hoax. I then went to Dr. Mitchell with the transcript, and he confirmed what Professor Anthon had said.'

"Mr. Harris is about fifty-eight years old, and is on a valuable farm of ninety acres, beautifully situated at Kirtland, Lake county, Ohio."—Millennial Star.

---

"SMITHFIELD, UTAH,

"Nov. 23, 1870.

"Mr. Emerson,

SIR:—I received your favor. In reply I will say concerning the plates, I do say that the angel did show to me the plates containing the Book of Mormon. Further, the translation that I carried to Professor Anthon was copied from these same plates; also, that the professor did testify to it being a correct translation. I do firmly believe and do know that Joseph Smith was a prophet of God; for without, I know he could not had that gift; neither could he have translated the same. I can give, if you require it, one hundred witnesses to the proof of the Book of Mormon. I defy any man to show me any passage of scripture that I am not posted on or familiar with. I will answer any question you feel like asking to the best of my knowledge, if you can rely on my testimony of the same. In conclusion, I can say that I arrived in Utah safe, in good health and spirits, considering the long journey. I am quite well at present, and have been, generally speaking, since I arrived. With many respects,

"I remain your humble friend,

"MARTIN HARRIS."

---

"SMITHFIELD, CACHE CO., UTAH.

"January, 1871.

"To H. Emerson,

DEAR SIR:—Your second letter, dated December, 1870, came duly to hand. I am truly glad to see a spirit of inquiry manifested therein. I reply by a borrowed hand, as my sight has failed me too much to write myself. Your questions:

"Question 1. 'Did you go to England to lecture against Mormonism?'

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

The Lord showed me there was no true church upon the face of the earth, none built upon the foundation designed by the Savior, the rock of revelation, as declared to Peter. (See Matt., xvi., 16-18.) He also showed me that an angel should come and restore the holy Priesthood again to the earth, and commission His servants again with the holy gospel to preach to them that dwell on the earth. (See Revelation, xiv., 6, 7.) He further showed me that the time was nigh when He would 'set His hand again the second time to restore the kingdom of Israel, when He would gather the outcasts of Israel and the dispersed of Judah from the four corners of the earth,' when He would bring the record of Joseph which was in the hand of Ephraim, and join with the record of Judah, when the two records should become one in the hand of the Lord to accomplish His great work of the last days. (See Ezekiel, xxxvi, xxxvii; also Isaiah, xxix.,; also Isaiah, lviii. to the end of the book; also Psalms.)

"Question 2. 'What became of the plates from which the Book of Mormon was translated?'

"Answer. They were returned to the angel, Moroni, from whom they were received, to be brought forth again in the due time of the Lord; for they contain many things pertaining to the gathering of Israel, which gathering will take place in this generation, and shall be testified of among all nations, according to the old prophets; as the Lord will set His ensign to the people, and gather the outcasts of Israel. (See Isaiah, xi.)

"Now, dear sir, examine these scriptures carefully; and should there still be any ambiguity relative to this great work of the last days, write again and we will endeavor to enlighten you on any point relative to this doctrine.

"I am, very respectfully,

"MARTIN HARRIS, SEN."

The following interesting statement is an extract from a letter written to the Deseret News, by Elder Edward Stevenson:

"Martin Harris related an instance that occurred during the time that he wrote that portion of the translation of the Book of Mormon, which he was favored to write direct from the mouth of the Prophet Joseph Smith. He said that the Prophet possessed a seer stone, by which he was enabled to translate as well as from the Urim and Thummim, and for convenience he then used the seer stone. Martin explained the translation as follows: By aid of the seer stone, sentences would appear and were read by the prophet and written by Martin, and when finished he would say, 'Written,' and if correctly written, that sentence would disappear and another appear in its place, but if not written correctly it remained until corrected, so that the translation was just as it was engraven on the plates, precisely in the language then used. Martin said, after continued translation they would become weary and would go down to the river and exercise by throwing stones out on the river, etc. While so doing on one occasion, Martin found a stone very much resembling the one used for translating, and on resuming their labor of translation, Martin put in place the stone that he had found. He said that the Prophet remained silent unusually and intently gazing in darkness, no traces of the usual sentences appearing. Much surprised, Joseph exclaimed, 'Martin! What is the matter? All is as dark as Egypt.' Martin's countenance betrayed him, and the prophet asked Martin why he had done so. Martin said, to stop the mouths of fools, who had told him that the Prophet had learned those sentences and was merely repeating them, etc.

Martin said further that the seer stone differed in appearance entirely from the Urim and Thummim that was obtained with the plates, which were two clear stones set in two rims, very much resembled spectacles, only they were larger. Martin said there were not many pages translated while he wrote; after which Oliver Cowdery did the writing.

In concluding this portion of our subject we desire to draw attention to the entire agreement between the witnesses as to the manner in which the plates were translated. If any fraud had been practiced, or there had been a conspiracy to deceive, these witnesses in the lapse of so many years would doubtless have told conflicting stories, especially in regard to minor details. But as it is their statements are harmonious one with the other, their testimony unchangeable and the whole consistent with the narrative of the Prophet Joseph and the condition of things by which they were then surrounded.

CHAPTER XIV.

INTERNAL EVIDENCES OF THE BOOK OF MORMON.

We will now consider for a short time a few of the internal evidences of the genuineness of the Book of Mormon, or the proofs in itself that it is what it claims to be, a record of God's dealings with the former inhabitants of this continent.

Among the more prominent internal evidences of its genuineness may be mentioned:

1st. Its historical consistency.

2nd. The entire absence of all anachronisms, or confusion in its chronology, and of conflicting statements with regard to history, doctrine or prophecy.

3rd. The purity of its doctrines, and their entire harmony with the teachings of our Savior and His inspired servants as recorded in the Bible.

4th. Its already fulfilled prophecies.

5th. Its harmony with the traditions of the Indian races.

6th. Its entire accord with scientific truth; none of its geographical, astronomical or other statements being contrary to what is positively known in these sciences.

There is nothing in the entire historical narrative of the Book of Mormon that is inconsistent with the dealings of the Almighty with mankind, or conflicting with history as far as the history which has been handed down to us in other records deals with events referred to in the Book of Mormon. On the other hand, the whole scheme of human salvation, as developed in the dealings of the Lord with the Jaredites, Nephites and Lamanites, gives us the most exalted ideas of His love for His mortal children and His condescension towards the erring sons and daughters of Adam. Even if the Book of Mormon were not true, it deserves to be so, from the sublimity of the ideas that it conveys with regard to God's providences and His ways and methods of leading, directing and preserving His children. No nobler monument to the glory, the mercy and the long-suffering of our Heavenly Father than this wonderful book was ever presented for the consideration of mankind.

It requires a great deal more credulity to believe it possible that any author, ignorant or learned, be he Joseph Smith, Sidney Rigdon or Solomon Spaulding, could, without the inspiration of the Almighty, bring forth such a work as the Book of Mormon, than to believe that it is a revelation from the Almighty.

Hengstenberg, in his work on the Pentateuch, says:

"It is the unavoidable fate of a spurious historical work of any length to be involved in contradictions." This is obviously true. No thinking person will deny that it would be one of the most difficult of all literary feats to compose a historical work extending over thousands of years and dealing with hundreds of individuals without introducing some blunders as to time, place or circumstance, or permitting egregious contradictions to pass unnoticed. But the Book of Mormon is entirely free from all blunders of such a kind. This alone stamps it as of more than human origin. For more than fifty years, the bigoted and skeptical have been endeavoring to find errors, inconsistencies or impossibilities within its contents. But in this they have utterly failed. Not one of all their pretended discoveries of errors has stood the test of investigation. It has been found, without exception, that in such cases the objector has either dishonestly garbled the text, put an impossible construction on good, plain English, or presented his own private interpretation of the words of the book instead of the words themselves. The writer of this having perused the Book of Mormon many times, confidently asserts that there is no conflict of dates, no contradiction of details, no discordant doctrine, no historical inconsistency, from the commencement of the first Book of Nephi to the end of Moroni. All is a plain, simple narrative, occasionally somewhat unpolished in its style, and here and there at variance with the strict rules of grammar, but throughout maintaining its unities and harmonies, and bearing upon its face indelible marks of its divine origin.

We now come to the doctrinal portions of the work:

It is readily admitted on all hands that no sectarian preacher like Mr. Spaulding would write doctrines, such as the Book of Mormon contains, these doctrines being at variance with the creed that he professed; and, indeed, in many respects different to those of every creed then extant upon the face of the earth. The Book of Mormon, be it human or divine, is a new revelation on religious matters to this generation, and its entire accord with the revelations of the Almighty contained in the Bible is a proof so strong of its divinity that none have been able to gainsay it. It is utterly ridiculous to imagine that Joseph Smith, unlettered as he was, could have written a work in such entire harmony with the holy scriptures and entering into many new particulars, as it frequently does, with regard to doctrines only slightly touched upon in the Old or New Testaments: it not only harmonizes with the scriptures, but it explains them, makes clear the meaning of many an obscure passage, and while it never conflicts with, it often develops, truths of the utmost importance to humanity.

How wonderful a miracle!—much greater than the discovery of the records in the hill Cumorah—that an uneducated youth, (and neither friend nor foe claims he was educated), could produce a work pregnant with principles connected with the most vital interests of the human family, and treating on subjects that concern man's temporal and eternal welfare, which cannot be refuted by all the learned of the world. Would not this be much more wonderful, calling for a much greater strain on our credulity than to believe that God had again spoken and brought to light this long-hidden treasure? And if it be inconsistent to believe that neither Joseph Smith nor Solomon Spaulding was the author of the religious portions of the Book of Mormon, wherein is it more consistent to ascribe the authorship to Sidney Rigdon? He was as utterly ignorant of many of the doctrines and principles made plain in the Book of Mormon as was Solomon Spaulding or any other uninspired priest of fifty or more years ago. There was no system of philosophy, ethics or religion then known to mankind from which he could have drawn the inspiration to write many of the doctrinal precepts in the Book of Mormon.

To tide over this difficulty, persons unacquainted with the contents of the Book of Mormon (which unfortunately the greater portion of mankind are) have suggested that Solomon Spaulding wrote the historical portion (an impossibility, as we have heretofore shown) and that Joseph Smith or somebody else added the religious portion. To those who have read the Book of Mormon, this hypothesis is supremely ridiculous.

An objector to the Bible might, with equal consistency, assert that somebody wrote the historical portion of the Old and New Testaments, and somebody else, after the historical portion was all written, introduced the religious teachings. One is as impossible as the other. Every one who knows anything of the Book of Mormon knows that the narrative of events grows out of and is inseparably connected with the religious idea. The book opens with the statement that Lehi was a prophet, bearing Jehovah's unwelcome message of destruction to the inhabitants of the sin-seared city of Jerusalem. They rejected and persecuted him. By divine command he fled with his family into the wilderness and was led by that same inspiration to the American continent. The reason why the Lord thus delivered him was, that he might raise up to Himself a people that would serve Him. He covenanted to give Lehi and his posterity this most precious land as their inheritance if they kept His commandments. How they fulfilled His law, how they prospered when obedient, how they suffered when disobedient, is the burden of the story of the writers of the Book of Mormon. It is the main idea to which all others are incidental, the controlling thought around which all others concentrate; it is the life of the whole record, the golden thread running through all its pages, which gives consistency to all its parts. A man might just as well attempt to write the gospel of St. Matthew and leave out all references to the Lord Jesus Christ, as write the Book of Mormon without its religious theory and teachings.

The creature who invented the idea of the dual authorship of this book must have imagined that the doctrinal portion was dropped in by lumps or clumsily inserted between different historical epochs. It is true there are places where liberal extracts from the Bible are quoted, and if these were all, there might be some semblance of consistency in the supposition. But it is not so, the doctrinal and historical portions are, as a general thing, so intermingled and blended that neither could be withdrawn without destroying the sense of the other. If it were possible to conceive of the amalgamation of two separate documents—one religious and the other historical—it would be much easier to believe that the doctrinal portions were written first and that the historical ideas were afterwards filled in; for, as before mentioned, the historical narrative is but secondary and tributary to the religious idea. But this would not support the theory of the Spauldingites; it would, in fact, entirely upset all their arguments for the reason that they claim that the "Manuscript Found," a historical romance of an idolatrous people, be it remembered, was written by Spaulding not later than 1812, while the Book of Mormon was not published by Joseph Smith until 1830, consequently such an arrangement would be fatal to their hypothesis.

We next glance at the prophecies of the Book of Mormon, a number of which are already fulfilled. These are among the most irrefutable evidences of the divinity of the work; the facts are patent to all the world, they are within the reach of all mankind. Ever since the year 1830, men have had the opportunity of testing the contents of the Book of Mormon, as it has not been hidden in a corner, but has been published in all the dominant languages of Christendom. To say that many of its prophecies have not been fulfilled is to deny history. And it cannot be asserted that these prophecies are happy guesses, as, at the time when the Book of Mormon was published, they appeared most improbable, none more so than those which foretell the results that would follow its own publication. For it must be remembered that when it was published there was no Church of Jesus Christ organized upon the earth, and there was no remote probability of the then non-existent church producing the results in itself and to the world that the Book of Mormon declares should follow its establishment, which have been fulfilled, year by year, from the time of its publication to the present. If the Book of Mormon be not true, then these prophecies originated with Joseph Smith, and, as they have been fulfilled, he was a true prophet; further, as they were declared in the name of the Lord and the Lord has recognized them by permitting their fulfillment in so many wondrous ways and by such direct manifestations of His divine power, therefore the conclusion is inevitable that the Lord owned and acknowledged Joseph Smith as His servant. On the other hand, if they did not originate with Joseph Smith, then the record is genuine, for the prophecies are true, and they were uttered by the men to whom they are ascribed. If so, Joseph's account of his discovery of the plates is true and he was a seer and a revelator, especially called of God to lay the foundation of the mighty work of the last days.

Those who are so strongly opposed to "Mormonism" can accept whichever horn of the dilemma they choose. But to our mind the first supposition is utterly untenable, as it is impossible for us to conceive that God, who hatch a lie, would choose for His servant a man who made such a science of falsehood; or that the Divine One would add the seal of His approbation to a forgery and an imposture, such as the Book of Mormon would be under these circumstances. To believe such a thing, would be as consistent as to believe that if there were prophecies contained in "Gulliver's Travels" the Lord would move heaven and earth to bring about their fulfillment; for if the Book of Mormon be not what it claims, then it is as much a romance as the celebrated work of Dean Swift, and one is as worthy of credence as the other.

CHAPTER XV.

THE PROPHECIES OF THE BOOK OF MORMON.

Let us now consider a few of the fulfilled prophecies of the Book of Mormon. On page 581 it is stated: "And behold ye [the translator] may be privileged that ye may shew the plates unto those who shall assist to bring forth this work; and unto three shall they be shewn by the power of God; wherefore they shall know of a surety that these things are true. And in the mouth of three witnesses shall these things be established; and the testimony of three and this work shall stand as a testimony against the world at the last day" ( Ether v. 2-4.)

In the above we have the statement that three witnesses are to be raised up by the power of God to testify to the truth and genuineness of the book. At the commencement of the Book of Mormon we have the testimony of these three witnesses—Oliver Cowdery, David Whitmer and Martin Harris—to the fulfillment of the above prophecy. They declare that an angel of God came down from heaven, who brought the plates and laid them before their eyes. "Ah, but," says our opponent, "what an easy matter it would be for an impostor like Joseph Smith to conspire with three other men to fulfill the prophecy?" Such a thing is quite supposable to ignorant persons unacquainted with the matter, but very improbable under the circumstances as already shown. Or Joseph Smith might even have deceived three men had he shown them the plates himself; but not all the impostors in the world could bring an angel down from heaven, or cause the Lord to declare with His own voice that the plates were translated by His gift and power. In this is the utter impossibility. As we have before shown these three men under all circumstances have borne one continuous, undeviating testimony that they saw the angel and heard the voice, and that their testimony in the Book of Mormon is true. No amount of sophistry can persuade the sincere investigator into these matters that Joseph Smith had sufficient cunning and dexterity, even if he had appliances, to deceive these three men into the belief that they had actually seen an angel descend from heaven and present them the plates for their examination. This is altogether too great a stretch for the imagination of an ordinarily sane person.

It is more difficult to select isolated passages from the prophecies of the Book of Mormon than from those of the Bible; for as a general thing they are so intimately associated with the context that their force, power and meaning are surprisingly weakened when quoted alone. Among the prophecies of Mormon's record that are partially fulfilled or are now in process of fulfillment may be mentioned those relating to—

The carrying of the Book itself to the Indians, and their acceptance of its truths.

The beginning of the gathering of the Jews to their ancient home in Canaan.

The establishment of Christ's Church, and the spilling of the blood of the Saints by the wicked.

The great increase of corruption among those who reject the gospel message.

The formation of numerous powerful secret societies for the purpose of murder, plunder and gain, and for the overthrowal of governments and nations.

We append a few of these prophecies:

"And now behold, I say unto you, that when the Lord shall see fit, in His wisdom, that these sayings shall come forth unto the Gentiles, according to His word then ye may know that the covenant which the Father hath made with the children of Israel, concerning their restoration to the lands of their inheritance, is already beginning to be fulfilled" (III. Nephi xxix. 1).

"And then shall the work of the Father commence at that day, even when this gospel shall be preached among the remnant of this people [the Indians]. Verily I say unto you, at that day shall the work of the Father commence among all the dispersed of my people; yea, even the tribes which have been lost, which the Father hath led away out of Jerusalem. Yea, the work shall commence among all the dispersed of my people, with the Father, to prepare the way whereby they may come unto me, that they may call on the Father in my name. Yea, and then shall the work commence, with the Father among all nations, in preparing the way whereby His people may be gathered home to the land of their inheritance. And they shall go out from all nations; and they shall not go out in haste, nor go by flight, for I will go before them, saith the Father, and I will be their rearward" (III. Nephi xxi. 26-29).

"And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the foundation of all these things; yea, the foundation of murder, and works of darkness, yea, and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords for ever" (II. Nephi xxvi. 22).

"And whatsoever nation shall uphold such secret combinations, to get power and gain, until they shall spread over the nation, behold, they shall be destroyed, for the Lord will not suffer that the blood of His Saints, which shall be shed by them, shall always cry unto Him from the ground for vengeance upon them, and yet He avenge them not;

"Wherefore, O ye Gentiles, it is wisdom in God that these things should be shewn unto you, that thereby ye may repent of your sins, and suffer not that these murderous combinations shall get above you, which are built up to get power and gain, and the work, yea, even the work of destruction come upon you, yea, even the sword of the justice of the eternal God shall fall upon you, to your overthrow and destruction, if ye shall suffer these things to be;

"Wherefore the Lord commandeth you, when ye shall see these things come among you, that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you, or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it, and also upon those who built it up.

"For it cometh to pass that whoso buildeth it up, seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, for it is built up by the devil, who is the father of all lies; even that same liar who beguiled our first parents; yea, even that same liar who hath caused man to commit murder from the beginning; who hath hardened the hearts of men, that they have murdered the prophets, and stoned them, and cast them out from the beginning" (Ether viii. 22-25).

"And no one need say, They shall not come, for they surely shall, for the Lord hath spoken it; for out of the earth shall they come, by the hand of the Lord, and none can stay it; and it shall come in a day when it shall be said that miracles are done away; and it shall come even as if one should speak from the dead.

"And it shall come in a day when the blood of the Saints shall cry unto the Lord, because of secret combinations and the works of darkness;

"Yea, it shall come in a day when the power of God shall be denied, and churches become defiled, and shall be lifted up in the pride of their hearts; yea, even in a day when leaders of churches, and teachers, in the pride of their hearts, even to the envying of them who belong to their churches" (Mormon viii 26-28).

"Yea, why do you build up your secret abominations to get gain, and cause that widows should mourn before the Lord, and also orphans to mourn before the Lord; and also the blood of their fathers and their husbands to cry unto the Lord from the ground, for vengeance upon your heads?

"Behold, the sword of vengeance hangeth over you; and the time soon cometh that He avengeth the blood of the Saints upon you, for He will not suffer their cries any longer" (Mormon viii. 40-1).

For further information on this subject we refer our readers to President George Q. Cannon's admirable "Life of Nephi," wherein the prophecies of that ancient worthy are considered in much detail, and with great care and plainness.

In conclusion to sum up the internal evidence, we will adopt the words of Elder Orson Pratt:

"If the historical parts of the Book of Mormon be compared with what little is known from other sources concerning the history of ancient America, there will be found much evidence to substantiate its truth; but there cannot be found one truth among all the gleanings of antiquity that clashes with the historical truth of the Book of Mormon.

"If the prophetical part of this wonderful book be compared with the prophetical declarations of the Bible, there will be found much evidence in the latter to establish the truth of the former. But though there are many predictions in the Book of Mormon, relating to the great events of the last days, which the Bible gives us no information about, yet there is nothing in the predictions of the Bible that contradict in the least, the predictions in the Book of Mormon.

"If the doctrinal part of the Book of Mormon be compared with the doctrines of the Bible, there will be found the same perfect harmony which we find on the comparison of the prophetical parts of the two books. Although there are many points of the doctrine of Christ that are far more plain and definite in the Book of Mormon than in the Bible, and many things revealed in relation to doctrine that never could be fully learned from the Bible, yet there are not any items of doctrine in the two sacred books that contradict each other or clash in the least.

"If the various books which enter into the collection, called the Book of Mormon, be carefully compared with each other, there will be found nothing contradicting in history, in prophecy, or in doctrine.

"If the miracles of the Book of Mormon be compared with the miracles of the Bible, there cannot be found in the former any thing that would be more difficult to believe, than what we find in the latter.

"If we compare the historical, prophetical and doctrinal parts of the Book of Mormon with the great truths of science and nature, we find no contradictions, no absurdities, nothing unreasonable. The most perfect harmony therefore exists between the great truths revealed in the Book of Mormon and all known truths, whether religious, historical, or scientific."

APPENDIX.

MRS. MATILDA SPAULDING MCKINSTRY'S STATEMENT REGARDING THE "MANUSCRIPT FOUND:"

WASHINGTON, D. C. April 3rd, 1880.

So much has been published that is erroneous concerning the "Manuscript Found," written by my father, the Rev. Solomon Spaulding, and its supposed connection with the book called the Mormon Bible, I have willingly consented to make the following statement regarding it, repeating all that I remember personally of this manuscript, and all that is of importance which my mother related to me in connection with it, at the same time affirming that I am in tolerable health and vigor, and that my memory, in common with elderly people, is clearer in regard to the events of my earlier years, rather than those of my maturer life.

During the war of 1812, I was residing with my parents in a little town in Ohio called Conneaut. I was then in my sixth year. My father was in business there, and I remember his iron foundry and the men he had at work, but that he remained at home most of the time, and was reading and writing a great deal. He frequently wrote little stories, which he read to me. There were some round mounds of earth near our house which greatly interested him, and he said a tree on the top of one of them was a thousand years old. He set some of his men to work digging into one of these mounds, and I vividly remember how excited he became when he heard that they had exhumed some human bones, portions of gigantic skeletons, and various relies. He talked with my mother of these discoveries in the mound, and was writing every day as the work progressed. Afterward he read the manuscript which I had seen him writing, to the neighbors, and to a clergyman, a friend of his who came to see him. Some of the names that he mentioned while reading to these people I have never forgotten. They are as fresh to me to-day as though I heard them yesterday. They were Mormon, Maroni, Lamenite, Nephi.

We removed from Conneaut to Pittsburg while I was still very young, but every circumstance of this removal is distinct in my memory. In that city my father had an intimate friend named Patterson, and I frequently visited Mr. Patterson's library with him, and heard my father talk about books with him. In 1816 my father died at Amity, Pennsylvania, and directly after his death my mother and myself went to visit at the residence of my mother's brother, William H. Sabine, at Onondaga Valley, Onondaga county, New York. Mr. Sabine was a lawyer of distinction and wealth, and greatly respected. We carried all our personal effects with us, and one of these was an old trunk, in which my mother had placed all my father's writings which had been preserved. I perfectly remember the appearance of this trunk, and of looking at its contents. There were sermons and other papers, and I saw a manuscript about an inch thick, closely written, tied with some of the stories my father had written for me, one of which he called "The Frogs of Wyndham." On the outside of this manuscript were written the words, "Manuscript Found." I did not read it, but looked through it and had it in my hands many times, and saw the names I had heard at Conneaut, when my father read it to his friends. I was about eleven years of age at this time.

After we had been at my uncle's for some time, my mother left me there and went to her father's house at Pomfret, Connecticut, but did not take her furniture nor the old trunk of manuscript with her. In 1820 she married Mr. Davison, of Hartwicks, a village near Cooperstown, New York, and sent for the things she had left at Onondaga Valley, and I remember that the old trunk, with its contents, reach her in safety. In 1828, I was married to Dr. A. McKinstry, of Hampden county, Massachusetts, and went there to reside. Very soon after my mother joined me there, and was with me most of the time until her death in 1844. We heard, not long after she came to live with me—I do not remember just how long—something of Mormonism, and the report that it had been taken from my father's "Manuscript Found;" and then came to us direct an account of the Mormon meeting at Conneaut, Ohio, and that, on one occasion, when the Mormon Bible was read there in public, my father's brother, John Spaulding, Mr. Lake and many other persons who were present, at once recognized its similarity to the "Manuscript Found," which they had heard read years before by my father in the same town.^[G] There was a great deal of talk and a great deal published at this time about Mormonism all over the country. I believe it was in 1834 that a man named Hurlburt came to my house at Monson to see my mother, who told us that he had been sent by a committee to procure the "Manuscript Found" written by the Rev. Solomon Spaulding, so as to compare it with the Mormon Bible. He presented a letter to my mother from my uncle, Wm. H. Sabine, of Onondaga Valley, in which he requested her to loan this manuscript to Hurlburt, as he (my uncle) was desirous "to uproot" (as he expressed it) "this Mormon fraud." Hurlburt represented that he had been a convert to Mormonism, but had given it up, and through the "Manuscript Found" wished to expose its wickedness. My mother was careful to have me with her in all the conversations she had with Hurlburt, who spent a day at my house. She did not like his appearance, and mistrusted his motives, but having great respect for her brother's wishes and opinions, she reluctantly consented to his request. The old trunk, containing the desired "Manuscript Found," she had placed in the care of Mr. Jerome Clark, of Hartwicks, when she came to Monson, intending to send for it. On the repeated promise of Hurlburt to return the manuscript to us, she gave him a letter to Mr. Clark to open the trunk and deliver it to him. We afterward heard that he had received it from Mr. Clark, at Hartwicks, but from that time we have never had it in our possession, and I have no present knowledge of its existence, Hurlburt never returning it or answering letters requesting him to do so. Two years ago I heard he was still living in Ohio, and with my consent he was asked for the "Manuscript Found." He made no response, although we have evidence that he received the letter containing the request. So far I have stated facts within my knowledge. My mother mentioned many other circumstances to me in connection with this subject which are interesting, of my father's literary tastes, his fine education and peculiar temperament. She stated to me that she had heard the manuscript alluded to read by my father, was familiar with its contents, and she deeply regretted that her husband, as she believed, had innocently been the means of furnishing matter for a religious delusion. She said that my father loaned this "Manuscript Found" to Mr. Patterson, of Pittsburg, and that when he returned it to my father, he said: "Polish it up, finish it, and you will make money out of it." My mother confirmed my remembrances of my father's fondness for history, and told me of his frequent conversations regarding a theory which he had of a prehistoric race which had inhabited this continent, etc., all showing that his mind dwelt on this subject. The "Manuscript Found," she said, was a romance written in Biblical style, and that while she heard it read she had no special admiration for it more than other romances he wrote and read to her. We never, either of us, ever saw, or in any way communicated with the Mormons, save Hurlburt, as above described; and while we have no personal knowledge that the Mormon Bible was taken from the "Manuscript Found," there are many evidences to us that it was and that Hurlburt and others at the time thought so. A convincing proof to us of this belief was that my uncle, William H. Sabine, had undoubtedly read the manuscript while it was in his house, and his faith that its production would show to the world that the Mormon Bible had been taken from it, or was the same with slight alterations. I have frequently answered questions that have been asked by different persons regarding the "Manuscript Found," but until now have never made a statement at length for publication.

(Signed)

M. S. McKINSTRY.

Sworn and subscribed to before this 3rd day of April, A. D. 1880, at the city of Washington, D. C.

CHARLES WALTER, Notary Public.

[Footnote G: A gentleman who resided near Conneaut at that time stated, soon after the first publication of this story regarding Mr. John Spaulding, that he (J. S.) never lived in Conneaut to the writer's most positive knowledge.]