LETTERS
EXHIBITING THE MOST
PROMINENT DOCTRINES
OF THE
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

The Author has, for some time, felt desirous to see the most prominent subjects of the faith of Latter-day Saints brought before the public in continuous order, in one volume.

This series of Letters was called forth by the letter of inquiry prefixed, from the pen of the Rev. William Crowel. This gentleman was at the time, and still is (for ought I know) Editor of "The Christian Watchman," Boston, Massachusetts, U.S.A.—a leading paper of the Baptist denomination in the United States.

The Editor was also a clergyman of high repute for learning and piety in that denomination of people, and missionary elect to a foreign land. From the elevated standing of this gentleman, and the nature of his inquiries being such as have come from many other distinguished acquaintance, relative to the author's change of views, it seemed wisdom, after consultation with the Prophet and Patriarch (since martyred), to publish a brief reply to his minute and interesting inquiries.

The author was extensively known in the New England and Middle States, as a Preacher of the Baptist denomination. Reference for his character is given to his Excellency George N. Briggs, Governor of the State of Massachusetts, by whom he was once invited to take the pastoral charge of the church where his Excellency resided, and of which he was a member; also to G. Read, Esq., Connecticut, and Eliphalet Nott, D.D., L.L.D., President of Union College, New York, under whose Presidency he graduated in 1824; and also to N. Kendrick D.D., President of Hamilton Literary and Theological College, from whence the author graduated in 1829. The records of both these institutions will show that the author held the FIRST grade of honourable distinction at the time he left them.

These references are not given from vanity, but from the fact that almost every man's character is traduced and villified, the moment he embraces the faith once delivered to the Saints.

The present volume constitutes the third re-print, several thousand copies having been exhausted in a tract form, the present edition, in book form, was repeatedly inquired after.

The edition has been got out in the midst of multiplied engagements. Truth in studied brevity has been aimed at, without seeking the least embellishment of diction.

If there has, in part of the volume, been the appearance of severity towards the religions of modern Christianity, it has been prompted solely by the impulse of truth, in order to demolish error, before the Destroyer of the Gentiles should expose iniquity with irretrievable loss to its victims.

Scripture references have been studiously omitted, believing that honest minds would readily find ample support from the scriptures for all that is contained in this little volume. It is, therefore, commended to the faith and cordial reception of all who desire the salvation of our Lord and Saviour Jesus Christ, in sincerity and truth.

ORSON SPENCER.

Liverpool, January 1, 1848.

LETTER FROM THE REV. WILLIAM CROWELL, A. M. TO ORSON SPENCER, A. B.

Boston, October 21, 1842.

MY DEAR SIR,—On the confidence of an old acquaintance and kindly intercourse, I have long wished to address a friendly line to you; for, I am sure, you have not forgotten the pleasant, though brief, interviews which we enjoyed at Middlefield. Since I saw you there, a great change has taken place, as I have been led to believe, in your religious views, and a corresponding one in your relations and circumstances; still, I trust, that you have not forgotten the claims of friendship and acquaintance.

I need not tell you how much I became interested in your family—so young and so full of promise—nor of the strong confidence which I reposed in your piety and conscientious regard for the will of God. I would not allow myself to believe that you would profess what you did not sincerely believe, nor that you would believe without good reasons; still the change in your views excited in me no little surprise. I have, therefore, been desirous to receive from yourself an account of your views, and the reasons of your change. I am also desirous to obtain from one in whom I can confide—one who is acquainted with the facts—and one who is not prejudiced against it at the outset, some account of the faith which you have embraced; of the personal character, doctrines, claims, and influence of him who is called the leader—I mean Joseph Smith.

Does he claim to be inspired? Is he a man of prayer? a man of pure life? a man of peace? Where is he now? Does he appear at the head of his troops as a military commander? What is the nature of the worship among you, and wherein does it differ from that of religious people with whom you have been acquainted elsewhere?

How many inhabitants has the city of Nauvoo? What is their condition, occupations, and general character? What are the dimensions of the Temple, now in course of erection? Do the Mormons suffer much persecution? if so, from whom? Are the children instructed in learning and religion? It would give me great pleasure to learn, also, how you are employed? whether your family are with you? and also your present views of truth and duty, and in what respects they differ from the views which you formerly entertained.

Excuse the number and minuteness of these inquiries. I take an interest in all that affects the welfare of my fellow-men, and especially in what is so important as their religious views and hopes. I am aware that the people, and the views which you have adopted as your own, are peculiarly liable to misrepresentation; but from you I may expect something more impartial. Now, if you do not find the task too great a tax upon your time, I should be much gratified in receiving as full and as speedy an answer to the queries above proposed, with any other information in your possession, as may be convenient to yourself.

It may be gratifying to you, to learn that a powerful revival of religion has been enjoyed in Middlefield, within a few weeks past,—an account of which, Mr. Bestor, the present pastor, has sent to me for publication in The Christian Watchman, a copy of which I send you. I visited the town in the summer, and found your old friends well. I also attended a minister's meeting at Brother Bestor's, and enjoyed a very pleasant interview. Several of the brethren spoke of you in terms of kindness.

My best wishes attend you. Present my regards to Mrs. Spencer, and

Believe me,

Very truly yours,

WILLIAM CROWELL.

P. S.—You will understand that I ask for information for my private benefit and satisfaction. I do not ask for anything to be published, unless you see fit to give it for that purpose. I wish you to write as an old friend.

W. C.

LETTERS IN REPLY BY ORSON SPENCER, A. B.

LETTER I.

GENERAL INTRODUCTORY REMARKS.

Nauvoo November 17, 1842.

My Dear Sir,—I received yours of the 21st ult. about a week since, but many engagements have prevented a more early reply.

Your inquiries were interesting and important, and I only regret that I have not more time and room to answer them as their importance and minuteness demand.

I am not at all surprised that my old friends should wonder at my change of views; even to this day it is marvellous in my own eyes, how I should be separated from my brethren to this (Mormon) faith. I greatly desire to see my Baptist brethren face to face, that I may tell them all things pertaining to my views and this work; but, at present, the care of my wife and six children, with the labours of a civil office, forbids this privilege.

A sheet of paper is a poor conductor of a marvellous and controverted system of theology; but receive this sheet as containing only some broken hints upon which I hope to amplify in some better manner hereafter. You have expressed confidence in my former conscientious regard for the will of God. I thank you for this, because the virtues of many good men have been disallowed upon some supposed forfeiture of public esteem. I thank God that you, and many of the churches where I once laboured, are more liberal.

You, more than common men, know that it is in accordance with all past history, that men's true characters suffer imprisonment, scourging, and death, as soon as they become innovators or seceders from long-established and venerated systems. Many have suffered martyrdom for literary and also religious improvements, to whom after ages have done better justice. "Which of the prophets have not your fathers persecuted, and slain them which told before of the coming of the Just One?"

It was the misfortune of many of the former prophets, that they were raised up at a period of the world when apostacy and corruption rendered their efforts indispensable, although such efforts proved unacceptable to those who were in fault. Ancient prophets, you know, did not merely reiterate what their predecessors had taught, but spoke hidden wisdom, even things that had been kept secret for many generations; because the spirit by which they were moved had knowledge of all truth, and could disclose and reveal as it seemed wisdom in God.

The spirits that were disobedient, while once the long-suffering of God waited in the days of Noah, doubtless despised the prophet that taught a universal deluge. But Noah had a special revelation of a deluge, although the religious people of his day counted him an enthusiast. The revelation given to Moses to gather an opprest people to a particular place, was equally one side of, and out of the usual course of former revelations. John came to the literal followers of Abraham and Moses; but he escaped not persecution and death, because he breathed an uncharitable and exclusive spirit towards the existing sects of the day. Still he was a revelator and seer approved of God.

And is it a thing incredible with you, brother, that before the great sabbatic era, world's rest, or millennium, God should raise up a prophet to prepare the people for that event, and the second coming of Jesus Christ? Would it be disagreeable to those who love the unity of Saints, or improbable or unscriptural to expect such a prophet to be possessed with the key of knowledge, or endowed, like Peter, with the stone of revelation? If the many hundred religious sects of this age should hereafter harmonize into one faith and brotherhood, without the aid of special revelations, it would constitute an unparalleled phenomenon. Should they become a bride fit to receive Jesus Christ at his coming, it could not be according to Paul's gospel. For six thousand years, apostles and prophets have constituted an essential part of the spiritual edifice in which God dwells. Paul says it is by them the church is perfected and brought to unity of faith.

I know that you and I have been taught from our childhood, that the church can be perfected without prophets; but where, I ask, is the first scripture to support this view?

As you kindly say, I have always been accustomed to offer a reason for my faith; but be assured I was confounded and made dumb, when asked why I taught another gospel than what Paul did—why I taught that revelation was ended, when Paul did not—or why I taught that prophets were not needed, when no inspired teacher ever taught such a doctrine. Error may become venerable by age, and respectable from the number of its votaries, but neither age nor popularity can ever make it truth.

You give me credit for a conscientious regard for the will of God. It was this that gave me the victory where many others, I fear, are vanquished. The spirit of God wrought mightily in me, commending the ancient gospel to my conscience. I contemplated it with peaceful serenity and joy in believing. Visions and dreams began to illuminate, occasionally, my slumbering moments; but when I allowed my selfish propensities to speak, I cursed Mormonism in my heart, and regretted being in possession of as much light and knowledge as had flowed into my mind from that source. When I preached or conversed according to my best convictions, peace reigned in my heart, and truth enlarged my understanding. Conviction and reverence for the truth, at such times seemed to reign in the hearts of those that heard me; at times, however, some were ready to gnash their teeth, for the truth that they would not receive and could not resist.

I counted the cost, to myself and family, of embracing such views, until I could read it like the child his alphabet, either upward or downward. The expense I viewed through unavoidable tears, both in public and private, by night and by day; I said, however, the Lord He is God, I can, I will embrace the truth.

When I considered the weakness of the human mind, and its liability to be deceived, I re-examined and held converse with the most able opposers to Mormonism, in a meek and teachable spirit; but the ease with which many, wearing a high profession of piety, turned aside the force of palpable truth, or leaned on tradition or inextricable difficulties, that they could not solve into harmony with their professions, was very far from dissuading me from my new views. What could I do? Truth had taken possession of my mind—plain, simple, Bible truth. It might be asked if I could not expel it from my door; yes, I could do it; but how would that harmonize with a sincere profession to preach and practice the truth, by way of example to others? It was a crisis I never shall—I never can forget. I remember it as an exodus from parents, kindred, denomination, and temporal support. Has any one ever passed such a crisis, they will say, at least, be careful of Brother Spencer's character and feelings.

Little as I supposed that I cared about popularity, competence, or the fellowship of those who were sincerely in error, when I came to be stretched upon the altar of sacrifice, and the unsheathed blade that was to exscind from all these hung over me with perpendicular exactness; then, then, brother, I cried unto the Lord to strengthen me to pass through the scene with his approbation.

While I was inquiring to know what the Lord would have me to do, many brethren of different denominations warned and exhorted me faithfully; but their warnings consisted very much in a lively exhibition of evils to be endured, if I persisted; or, in other words, they appealed to my selfish nature. But I knew too well that truth should not be abandoned through the force of such appeals, however eloquently urged. Some with whom I conversed, gave glowing descriptions of the obnoxious character of Joseph Smith, and of the contradictory and unscriptural jargon of the Book of Mormon, but it was their misfortune usually to be deplorably ignorant of the true character of either.

Of the truth of this statement many instances might be furnished, if the limits of my sheet would allow. My own solicitude to know the character of Mr. Smith, in order to judge of the doctrines propagated by him, was not so great as that of some others. My aversion to the worship of man, is both educational and religious; but I said boldly, concerning Mr. Smith, that whoever had arranged and harmonized such a system of irresistible truth, has borne good fruit. Some suggested that it would be wisdom to make a personal acquaintance with Mr. Smith, previous to embracing his doctrines; but to me the obligation to receive the truths of heaven seemed absolute, whatever might be the character of Mr. Smith.

I read diligently the Book of Mormon from beginning to end, in close connexion with the comments of Origen Bachelor, Laroy Sunderland, and Dr. Hulburt, together with newspapers and some private letters obtained from the surviving friends of Mr. Spaulding, the supposed author of that book. I arose from its perusal with a strong conviction on my mind, that its pages were graced with the pen of inspiration. I was surprised that so little fault could be found with a book of such magnitude, treating, as it did, of such diversified subjects, through a period of so many generations. It appeared to me, that no enemy to truth or godliness would ever take the least interest in publishing the contents of such a book; such appeared to me to be its godly bearing, sound morality, and harmony with ancient scriptures, that the enemy of all righteousness might as well proclaim the dissolution of his own kingdom, as to spread the contents of such a volume among men; and from that time to this, every effort made by its enemies to demolish, has only shown how invincible a fortress defends it. If no greater breach can be made upon it, than has hitherto been made by those who have attacked it with the greatest animosity and diligence, its overthrow may be considered a forlorn hope. On this subject I only ask the friends of pure religion to read the Book of Mormon with the same unprejudiced, prayerful, and teachable spirit that they would recommend unbelievers in the ancient scriptures to read those sacred records. I have not spoken of the external evidence of the truth of the Book of Mormon, which is now worthy of much consideration; but the internal evidence, I think, will satisfy every honest mind. As you enquire after the reasons that operated to change my mind to the present faith, I only remark that "Steven's Travels" had some influence, as an external evidence of the truth of the Book of Mormon.

My present view, after which you also enquire, is, that the evidence, both internal and external, have been multiplied. It may have caused surprise and wonder to many of my respected and distinguished friends in New England, how I could ever renounce a respectable standing in the churches and in the ministry, to adhere to a people so odious in every one's mouth, and so revolting to every one's natural liking; the answer in part is this:—As soon as I discovered an identity in the doctrines of the Latter-day Saints and the Ancient Saints, I enquired whether the treatment bestowed upon each was also similar. I immediately began to dig deep to find the foundation and corner-stone of the true church; I looked at the demeanour and character of those who surrounded the Ancient Saints. The result of my observation seemed to be, that even Jesus Christ had many objectionable points of character to those who observed him. Those who were reputedly most conversant with Abraham, Moses, and other prophets of the Lord, pronounced him unfit for the respect and confidence of a pious community; and why did such men find so many objectionable points in the character and conduct of Jesus Christ? for substantially the same reasons that men of high intelligence and devotion find fault with Joseph Smith and his doctrines. Those who bore down with heavy opposition to Jesus Christ were honourable men, whose genealogy took in the worthiest ancestry; they were the orthodox expositors of revealed truth. Those who now oppose Joseph Smith (a person ordained and sent forth by Jesus Christ), occupy the same high and respectable standing, and manifest a similar bearing towards the reputed impostor of the present day. The ancient worthies were the repositories of learning, and so are the modern worthies. The ancients taught many things according to truth and godliness, and verily believed they were substantially right in faith and practice; this is also true of modern religious teachers.

But, in reply to my own question, why the ancient religionists opposed Jesus Christ? I answer; in the first place, they mistook his true character and conduct; in the second place, they were palpably ignorant of the wisdom and godliness of many things in the character and conduct of Jesus Christ; they considered that there was absolutely a wide difference in the views and conduct of Jesus Christ and themselves. The same is true of many distinguished opposers to Joseph Smith; they consider that there is an irreconcilable difference between themselves and Mr. Smith; and Mr. Smith, of course, is in the wrong, and they are in the right.

Now let us consider, first, wherein the ancients mistook the character of Jesus Christ, and modern opposers to Mr. Smith do the same of him. The true character of Jesus Christ was very imperfectly known to those who opposed him in his own time. Many impostors that had preceded, had guarded the public mind against a repetition of further abuse. He was eyed with dark suspicion wherever he went. It may well be supposed, that sage precaution against him was vehemently urged, lest through his great subtlety he might mislead even some that were respectable. And what could he do to disabuse the public mind? Prejudice and calumny outrun and prepared a thorny reception for him in all places; and so thick and dark was the fog and cloud of misapprehension and falsehood that followed him, that dark suspicions and foul inferences would obtrude upon the minds even of the honest, to weaken their convictions in his behalf, and shake their conclusions. The tale of calumny never lost in sharpness and effect by time or distance.

Those who had not the privilege of a personal acquaintance with Jesus, might be supposed to have no interest in favouring a personage whose pretensions, if countenanced, would disturb their quietude, and impugn their motives, and threaten the prosperity of a system that they supposed as old as the days of Abraham, and teachings as orthodox as the sayings of Moses. But whatever was said or done by Jesus that could possibly be construed by prejudiced minds to his disadvantage, these things were heeded with readiness, and published in the social circle, and riveted by the butt of ridicule upon every mind; and those who loved to laugh at the expense of the innocent, could furnish stock for the purpose, by retailing tales about the supposed impostor, that had their origin in misapprehension and falsehood; but they were well received and cheered by those who affected grave reverence for the Supreme Deity, while they could trample with scorn (unconsciously) upon the brightness of His glory in the person of His Son.

Now let me ask if the character and conduct of Mr. Smith is not equally misunderstood by modern religionists. Mr. Smith only claims to be a prophet, raised up to usher in the last dispensation, while Jesus Christ was more obnoxious in proportion to the superior magnitude of his claims as the Son of God. How difficult it is for persons, in the present age, to form a correct estimate of the true character and views of Mr. Smith. The public mind is always forestalled concerning him. It is taken to be sound orthodoxy that there is no more need of prophets or revelations; the canon of scripture is full; consequently the man that will claim to be a prophet, or revelator, and seer, must be a base impostor and knave. With this educational prejudice, sanctioned by the best men for a thousand years past, and riveted by solemn vows to abide in orthodoxy, they see as though they saw not, and hear as though they heard not.

If excellent things are taught by Mr. Smith, it is considered by prejudiced minds as a good bait employed to cover a well-barbed hook; by many he is considered more detestable and dangerous, because, say they, if he did not mix so much good with his system, he would not be so dangerous and so likely to deceive.

Again, can the people of this country obtain a correct knowledge of the prophet through the religious prints? I apprehend they never will. Those who control the religious prints, conceive they know in the premises, that God has not raised up such a prophet, therefore they will not tarnish the columns of their periodicals by publishing any thing favourable to him. While they feel bound to withhold whatever might commend the prophet to the favourable regards of impartial men, they feel solemnly constrained to advertise the public of all rising heresies. Thus while our supposed heresies are published from very questionable data, our real virtues are buried in oblivion. We do not murmur; if Jesus, the master, could not be known in his true character, but said with mingled pity and forgiveness, they know not what they do, we cannot expect better treatment from those who know but little of us, while they say much to our disadvantage.

Paul did the Ancient Saints much harm, and wasted them greatly, being ignorant of their true character, and unbelieving as to their doctrines. It is certain that Latter-day Saints have received much harm from those who are ignorant of their character, and unbelieving as to their doctrines. Religious editors, generally, know very little of us, except what they have learned from our enemies. Jesus Christ was entirely stript of his reputation by his enemies, and was put to death by learned, yet ignorant, zealots, who were too self-wise to be taught by one whom they knew to be an impostor in the start; but those men were mistaken in the character of our Lord; and so are our enemies mistaken in the character and views of the modern prophet.

My own personal observation teaches that it is a very difficult matter to instil into the minds of sectarian churches, a true knowledge of the faith and practice of Latter-day Saints. Though one should go among them that was once highly esteemed by them, they are alarmed at his approach, and his virtues are conceived to render him more deserving of a repulse. His influence, say they, may be formidable; we must not bid him God speed, consequently he is not asked to pray in the family or public meeting. If he can, by great effort, get an opportunity to preach, it is not thought advisable for any body to go and hear him, lest they should be led away by his errors.

Thus you see, brother, how difficult in former and latter days to bring the true faith to the knowledge of men, through prejudice. They have prejudged a matter of which they are almost wholly ignorant. This same notion of treating new matters has veiled the sun in darkness, and hung the Prince of Life in agonies. How long shall this treatment of the Saints be persisted in? How long shall prophets be persecuted and slain, without being fully known, and the servants of God be excluded from an impartial hearing, when they seek to publish good tidings—even salvation to the inhabitants of the earth?

Now let me ask my former friends in the eastern churches, with whom I once held sweet intercourse, how it is possible for the Latter-day Saints to introduce their views among the sectarian churches and the world, with any more favourable reception than the Ancient Saints had in introducing theirs? Prejudice and persecution faced them down always, and so it is in these days. It is certainly a mistaken idea to suppose that people are much better now than they were anciently, when the true gospel was misunderstood, and its promoters sincerely accounted disturbers, and heretics worthy of exemplary punishment. But, say the wise and great men among the sectarian churches, "we do understand the true gospel, and have already embraced it, and it is only error and heresy we oppose; and the weight of our contempt and ridicule is hurled at impostors and knaves, who palm off gross deceptions upon the public, and lead captive ignorant zealots by pretended revelations and spurious miracles." But do they not know that substantially the same charge was brought against Jesus Christ and the primitive disciples. Let it be proved that we are what our enemies call us; let us file our respective pleas and come to a speedy and impartial trial. To this our opposers will not consent; they intend to employ all the advantage of education and prejudice to exclude us from a hearing—so did the opposers of the Ancient Saints: but I solemnly ask whether it has ever been necessary, in any moral enterprise, for those who have the truth on their side, especially gospel truth, to defend that truth by foreclosing discussion, and shunning public investigation, and then carry on their depredations by the use of such small arms as ridicule and preconceived objections, that need only be brought to light to be dissipated like fog in the meridian sun?

Do temperance lecturers, bible and education agents, and other moral reformers find it necessary to carry on their enterprises by such means? Do they seek to avoid an open and frank discussion with the intemperate portions of the community? Do they avoid a manly investigation because the intemperate portions of the community combine, in their life and conduct, beastly sottishness, unprovoked abuse to wives and children, a prodigal waste of competence and ample fortunes, and the overthrow of intellect, and the dissolution of all moral ties? No, by no means! They seek the broad day light of public discussion, because they know the truth and power of that side of the cause which they have espoused. They know that intemperance cannot survive the impartial observation of good men. All we ask is that the word of God may have free course. We wish that it may come distinctly to the knowledge of men, that they may sit in impartial judgment upon it.

By the word of God, we mean not only what was revealed for the ancients especially, but also what is now revealed for this generation. Oh! says the objector, he wants the word of Joseph Smith to have a free circulation, and this we oppose, because it is blasphemous and preposterous. Yes, we want the word of God by Joseph Smith, to be known and read of all men, because it is written not with ink, but by the spirit of the living God. What were Peter, Elijah, or Moses, but earthen vessels, by whom God communicated his own knowledge, power, and glory? Does not the word by Joseph commend itself to every man's conscience where it is heard with due candour? I have never seen that person who had read the Book of Mormon, and the Book of Doctrine and Covenants entirely through, with an earnest desire to know whether it was of God or not, who could raise any worthy objection against them. A few isolated portions of these books are often selected out and made to speak some other besides their true meaning, and thereby a dislike for these books is created; consequently, some refuse to read them at all, while some others read only to confirm their prepossessions and prejudices; and superficial inquirers hear with credulity that such a minister, editor, or professor of some College, has published an exposè or refutation of Mormonism, that will inflict a fatal wound upon this glaring and blasphemous heresy.

Now it is well known that the novelties of this age are so many and so various, that no man has time to examine into them all; and many consider that a hint from a pious editor, or distinguished reviewer against Mormonism, is sufficient apology for them not to examine it. Now under these considerations, it is easy to divine that the doctrines of the Latter-day Saints must travel through obstacles and difficulties of the greatest magnitude; and I am ready, dear brother, to mourn over the prospect, because many bad men, and some good men, will fight against the faith, not knowing what they do. My bosom heaves with the deeper concern, because I know this to be the true gospel, and that it will prevail, even though the foe should be so great and powerful as the Lord's enemies were in the days of Noah. Pardon my assurance when I say that those beautiful systems, called benevolent operations, must come to nought; not because they are not honestly designed for some good effect, but because they are a mixture of human device with the wisdom of God, or the gospel perverted. I know, too, that these beautiful systems, together with the various orders of sectarianism, cannot well be vanquished without a desperate struggle ensue. Sectarianism is old and venerable, and having undergone many costly repairs, without much substantial improvement, it never can be demolished without violent resistance. There is an air of sacredness around it that will stimulate its votaries insensibly; and when they are assailed by the strong hand of Bible truth, rather than see their fortress taken by the illiterate followers of the despised prophet, will summon to their aid the worst passions, and push matters to the greatest extremities. These remarks are amply supported by the history of the past, both in respect to Former and Latter-day Saints.

See the ancient Jew of our Lord's day—his piety was scrupulously exact—he knew the worth of his religion by the pains and expense it had cost him. Every thing had with great trouble been fashioned into a system of sacredness. They had been striving hard for a beautiful system of perfection that would commend them to God, and mourned that any of Abraham's children should teach that there was no resurrection, &c., and not harmonize with them in bearing heavy burdens in order to save men's souls. And when an obscure personage sprung up, and broke over their rules of piety, and mingled with the profane without ceremonious washing, and was seen to drink wine, probably, and eat with the boisterous and odious classes, without pretending to wash away the contagion that accrued, and to travel on the Sabbath day, and to pluck ears of corn without any signs of confession, and to heap harsh sounding and heavy anathemas upon the most intelligent and devoted men of the age, and claim to be a prophet, while he ignorantly conversed with an adulterous woman. All this, the scrupulous Jew could not, and would not, bear; and his anger was heightened to madness when he found that many adhered to the new teacher, and occasionally a person of wealth and standing was won over to the impostor by his artifice and jugglery. And as the influence of this odious personage spread, especially among the common people, who had not sufficient sagacity to detect his fraudulent tricks; and as the orthodoxy and piety of the children of Abraham and Moses began to be suspected, and suspicion even preached in synagogues that were too holy for such pollution, the devoted children of Abraham became exasperated. If we let him alone, say they, all men will believe on him. Fearful to use the rod and power, by reason of the Romans, to the utmost rigour, they, at first, sought to render him obnoxious to Caesar; but as measures successively failed, they thirsted for his blood until their pious malice was glutted in his expiring agonies. Then thought they, every body may know that his miracles are all a humbug, because he could not save himself.

Now, brother, I ask you to stop and make a full pause by way of reflection. How do devoted sectarians entertain the Latter-day Saints? Not surely by a candid exposure of our errors, coupled with a patient effort to reclaim us. "By no means," said a highly respectable deaconess, "Brother Spencer, I would rather have heard that you were dead." She knew in the general that I had embraced Mormonism; but of the true character of Mormonism she was grossly ignorant; and she was actually driven into fits when she found I defended the doctrines of Latter-day Saints. Look at the conduct of devoted sectarians towards the Latter-day Saints, and mark the resemblance to that of ancient Jews to former Saints. The same proscriptive spirit reigns now as then,— the same spirit that dictated expulsion from the synagogue then, now closes the doors of meetinghouses against us,—the same spirit that closed men's ears against the burning eloquence of Stephen then, counsels men not to hear or go nigh Mormon preachers now.

You ask "If the Latter-day Saints are persecuted; if so, by whom are they persecuted?" The answer is a painful one, because it inculpates those who were bound to us by many tender ties. As a people we have been truly persecuted from the beginning.

From the moment we embrace this doctrine, in most cases we are virtually banished from friends, and rank, and station, and business. Says the venerated father, "if you have embraced that doctrine, my son, I never want to see your face any more." Says the partner in trade, "if you are a Mormon, we must dissolve partnership forthwith." If such an one occupying an important office of profit and honour does not give up his Mormonism, we will sue him at the law, and calumniate him, and embarrass him until he is ousted and broken up, and obliged to leave our village. We are separated from men's company, while the licentious, and profane, and intemperate are suffered to dwell in peace; while our opposers cherish to their bosom the rankest infidels, they repulse us with disdain; though none can point out ought wherein we differ from the ancient apostles and prophets. Almost daily my eyes behold those who have suffered too much to mention; but I would rather refer you to printed documents, than to attempt a description of the sufferings of our people in Missouri. From forty to sixty of our brethren suffered death, by violent hands, in Missouri, and as many more, in consequence of the abuse and privations to which they were exposed by an infuriated and bloodthirsty mob; and the disappointment, privation, and homeless condition of survivors was very great. Many widows and orphans knew not what to do, having just begun to live in a comfortable and thriving manner. They had almost forgotten their first sorrow of parting from early friends and possessions, when lo! the hideous mob came upon them; at one blow their homes were made desolate; in some instances father and son were no more; their sufferings in planting themselves anew in this State, without means or friends, though I have often heard them told, I will not attempt to rehearse.

Perhaps some will say, we understand the Mormons were in fault in that matter, and brought merited sufferings upon themselves by their misconduct. The same has always been understood to be true of all persecuted Saints. The greater part of people probably thought Stephen deserved the punishment that terminated his life. The same might be said of John the Baptist, who meddled with the matrimonial concerns of those who did not acknowledge his ecclesiastical jurisdiction. The prophet Elijah was designated to death because he troubled Israel. Daniel refused lawful obedience to the established governor of the realm. In short, persecutors in every age, have always had a plausible pretext for their doings, in the popular estimation of their own day and age.

You ask, "By whom we are persecuted?" In reply I could mention as instigators of mobs, the names of a Baptist missionary, a Methodist and Presbyterian minister. You may also be apprised that ex-Governor Boggs, of Missouri, made affidavit that Joseph Smith was accessory to an attempt to murder him; and that Governor Carlin, of Illinois, in the face of superabundant testimony and law, gave a warrant to arrest him (Joseph Smith) on that affidavit. A heavy reward has been offered for his apprehension, and bold menaces are occasionally hung over our heads, that we, as a people, shall be driven from the State. These things have a tendency to check our prosperity. In one instance some of our brethren were kidnapped by Missourians from this State, and put to shame and scourging. The malignant and vexatious lawsuits to which our people have been subject, are exceedingly numerous; and owing to our impoverished condition, rendered sometimes distressing. But none of these things move us, because we know that if they have hated the master, they will also hate the disciples. Such as are born of the bond woman, will persecute them that are born of the free woman. But it seems like a discouraging effort, to attempt to convince our opposers that we are persecuted, because editors and other philanthropic men are reluctant to tell to the public our side of the matter. They themselves would thereby become suspected of espousing our cause. Men are so sensitive on the subject of our religion, that whoever speaks peaceably of it, perils his influence and reputation; but hireling editors and priests will speak and publish against us.

You ask me to give an account of the faith which I have embraced. I believe that Jesus Christ is God, co-eternal with God the Father; and that such as have the knowledge of the gospel and believe upon him, will be saved; and such as believe not, will be damned. I believe the Old and New Testaments to be the word of God. I believe that every person should be born, not only of the spirit, but also of the water, in order to enter into the kingdom of God. There are three that bear witness on earth, as there are three that bear record in heaven—the spirit, the water, and the blood, bear concurrent testimony to our obedience on earth; for the want of any one, or all of these witnesses on earth, in our favour, there will be no registry of our perfect acceptance in heaven. Hence the baptism for the dead. The righteous dead have a merciful provision made for them in the testimony of the three witnesses on earth, which secures a record of their perfect acceptance in heaven, without which they cannot attain to the highest glory. I believe in the resurrection of the dead, the righteous to life eternal, and the wicked to shame and everlasting contempt. I believe that repentance towards God, and faith in our Lord Jesus Christ, are among the elementary and cardinal truths of the gospel.

In some, and, indeed, many respects do we differ from sectarian denominations. We believe that God is a being that has both body and parts, and also passions; also in the existence of the gifts in the true church spoken of in St. Paul's letter to the Corinthians.

I believe that every church, in gospel order, has a priesthood, consisting of prophets, apostles, elders, &c., and that the knowledge and power of a priesthood, ordained of God, as the ancient priesthood was, is indispensably necessary to the prosperity of the church. I do not believe that the canon of sacred scripture was closed with the revelation of John, but believe that wherever God has a true church, there he makes frequent revelations of his will: and as God takes cognizance of all things, both temporal and spiritual, his revelations will pertain to all things whereby his glory may be promoted, and the temporal and spiritual well-being of his people advanced. Any people that are destitute of the teachings of prophets and apostles, which come by immediate revelation, will soon fall into divisions and strifes, and depart from the truth as it is in Jesus.

You wish to know, "What is the personal character and influence, doctrines and claims of him who is called the leader, Joseph Smith?" Joseph Smith, when the great designs of heaven were first made known to him, was not far from the age of seventeen; from that time to this he has had much said about him, both of a favourable and unfavourable nature. I shall only speak of his character as I believe it to be from an intimate acquaintance of more than one year, and from an intimate acquaintance with those who have been with him many years. No man is more narrowly watched by friends and enemies than Mr. Joseph Smith; consequently, if he were as good a man as any prophet that has preceded him, he would have as violent enemies as others have had. But I hasten to give my own opinion.

I firmly avow, in the presence of God, that I believe Mr. Joseph Smith to be an upright man, that seeks the glory of God in such a manner as is well pleasing to the Most High God. Naturally he is kind and obliging; pitiful and courteous; as far from dissimulation as any man; frank and loquacious to all men, friends or foes. He seems to employ no studied effort to guard himself against misrepresentation, but often leaves himself exposed to misconstructions by those who watch for faults. He is remarkably cheerful for one who has seen well-tried friends martyred around him, and felt the inflictions of calumny—the vexation of lawsuits—the treachery of intimates—and multiplied violent attempts upon his person and life, together with the cares of much business. His influence, after which you inquire, is very great. His friends are as ardently attached to him as his enemies are violently opposed. Free toleration is given to all opposing religions, but wherever he is accredited as a prophet of the living God, there you will perceive his influence must be great. That lurking fear and suspicion that he may become a dictator or despot, gradually gives place to confidence and fondness, as believers become acquainted with him.

In doctrine, Mr. Smith is eminently scriptural. I have never known him to deny or depreciate a single truth of the Old and New Testaments, but I have always known him to explain and defend them in a masterly manner. Being anointed of God, for the purpose of teaching and perfecting the church, it is needful that he should know how to set in order the things that are wanting, and to bring forth things new and old, as a scribe well instructed. This office and apostleship he appears to magnify; at his touch the ancient prophets spring into life, and the beauty and power of their revelations are made to commend themselves with thrilling interest to all that hear.

You inquire, "Does he claim to be inspired?" Certainly he does claim to be inspired. He often speaks in the name of the Lord, which would be rank hypocrisy and mockery, if he were not inspired to do it. It seems very difficult for those who stand at the distance of many generations from the true prophets, to realize what prophets are, and what ought to be expected from them. I do not chide them for their ignorance and folly, however, because I have nothing to boast of, previous to embracing the faith of the Latter-day Saints. I understand that prophets may speak as they are moved by the Holy Ghost at one time, while they may be very far from being moved by the Holy Ghost as they speak at another. They may be endowed with power to perform miracles and mighty deeds at one time, while they have no authority, and there is no suitableness in doing the same at another time.

You ask, "Is he a man of prayer, of a pure life, of peace? Does he appear at the head of his troops as a military commander?" These questions I answer, according to the best knowledge I have, in the affirmative. As a people, we perform military duty as the laws of the State of Illinois enjoin and require. The legion answers the purpose to keep the lawless and mobocratic at a respectful distance; and the more "earthquake and storm" our enemies raise about the Nauvoo Legion, and a military chieftain like the ancient Mahomet, the greater fear and dread of us will be conveyed to the minds of the lawless, who watch for prey, and spoil, and booty. I can assure you, that neither Mr. Smith, nor any other intelligent Latter-day Saint, ever intends to make one convert by the sword; neither are we such tee-total peacemakers, that any savage banditti of lawless depredators could waste our property, violate virtue, and shed innocent blood, without experiencing from us a firm defence of law, of right, and innocence. We are to this day very sensitive to a repetition of past wrongs that we still smart under. The Lord our God, who was once called (by a man after his own heart) "a man of war," we trust will be our defence and strong tower in the day of battle, if our country should ever call us to scenes of carnage and blood.

You ask, "What is the nature of the worship among you, and wherein does it differ from that of religious people with whom you have been acquainted elsewhere?" On the sabbath some person usually preaches a sermon after prayer and singing, and, perhaps, reading some scripture. We have, also, frequent prayer meetings, in which all that are so disposed may join. The gifts are variously exercised, sometimes in the way of prophecy, or in tongues; sometimes in discerning of spirits, or interpretation of tongues. The ordinance of baptism, together with the imposition of hands for the gift of the Holy Ghost, is administered as occasion may require. Thus you will perceive that our worship differs from what we both have been accustomed to in times that are past.—Anxious seats and inquiry meetings, &c., are not in use at all with us; although converts to our faith have swelled our numbers greatly in every year that is past, yet we are very far from employing any blustering effort to convert men. The spirit of God attends the truth with sufficient power to save the upright; while those that hold the truth in unrighteousness, and contend with it, are beyond the legitimate exercise of divine power to save, and are led captive by the devil at his will.

Our worship differs from that of other religious people, inasmuch as we have the knowledge of God, and the true doctrine and order of his kingdom, beyond all perplexing doubt and diversity of opinion. It is utterly impossible for intelligent and devoted sectarian clergy to lead their hearers into any considerable knowledge of God, for this very potent reason, that they neither know much of him themselves, nor, indeed, have they the means of knowing him. For this they are not at all culpable; but the fact is, nevertheless, incontrovertible.

I do not now speak to please men, nor to mortify them, but I know it to be true, my brother, and therefore speak it boldly. Are you offended? Will you stop here and throw down my letter with contempt, as though an ignorant upstart had abused you? If I write plainly, it is with deep and painful emotions. While writing I can hardly suppress a flood of tears. I know the dilemma in which many of my religious brethren are placed, and the extreme difficulty of approaching them; but whether they hear or forbear, I must tell them that it is out of their power to attain to any considerable knowledge of the true and living God. But, say they, have we not got the good old Bible, which makes men wise unto salvation? You have, indeed, those venerable truths which have many ages since made men wise unto salvation; and those truths will teach you, if you take heed to them, that the Gentiles have been broken off from the covenant favour of God as the Jews were. But these scriptures cannot impart to you the gifts of the Holy Ghost; they cannot ordain and qualify you to teach and preach the gospel, and administer the ordinances; they cannot give you promises and revelations that are expressly for you.

When the apostle Paul was in danger of being shipwrecked with his crew (see Acts of Apostles), it would have been poor consolation to him to read the ancient history of Jonah's shipwreck, and pray over the subject in order to know how the voyage would result to him; but how much greater his consolation, and how much more certain his knowledge, when God ministers to him by visions and angels, and promises both him and the crew preservation. Philip wanted no better assurance of his duty to go to Gaza, than for an angel of God to tell him to go; but if he had pored over ancient revelations, with prayerful anxiety, in order to know the same, it would have been a poor guide. The New Testament Saints did not lean upon Old Testament revelations for the knowledge of present duties, or for aid in their present contingencies; they looked directly to God for present fresh instruction and aid—they obtained what they looked for.

The ancient Jews (contemporary with Christ), that leaned on the venerated sayings of Abraham and Moses, and other old prophets, abode in darkness, and became the prey of foul spirits, while the advocates of present revelations were mighty through God, in signs and wonders, and marvellous deeds.

Now, let the religious people of this day depend exclusively upon the ancient scriptures, rejecting present revelations, and they will be filled with ignorance, and the spirit of unrighteousness will possess them; and they cannot act with that certainty and power that those can, who know for themselves by immediate revelation. But I have said it is impossible for them to know much of the true God: the careful observer knows, that what one sect or denomination teaches for doctrine, another will controvert and deny. There is not that power in the doctrine of any one sect that gives them much ascendancy over any other sect. The doctrines of all sects, though adverse to each other, are about equally weighty and plausible; no one gets any considerable ascendancy; if there appears to be light in one sect over another sect, it shows an equal amount of an opposite character.

It is an acknowledged duty of parents, in this church, to teach their children the elementary principles of religion, training them up in the way they should go. You ask if they are instructed in learning. As a people we aim most diligently to give our children learning. Our persecutions, oppressions, and poverty have operated greatly to the disadvantage of our children; still we have a chartered University, that promises much benefit to us; and common schools are extensively multiplying throughout the city.

The present population of the city is from ten to twelve thousand. You ask, "What is their condition, occupation, and general character?" The condition of the people is as prosperous as circumstances will permit. Many of them, like Jacob of old, have left a good patrimony at home that they are not benefitted from, by reason of their being every where spoken against; but though they had nothing but their staff in hand, and a little bundle upon their back when they came, they have now in many instances a comfortable cottage, a flourishing garden, and a good cow. There are many instances of families being subject to privations, beyond what they were accustomed to in early days; and there are some instances of deep penury, through sickness, persecution, and other uncontrollable causes; and there are also instances of wealth; but be assured, sir, there is not a more contented and cheerful people to be found. Families will consent to let father and brother go out preaching, when their daily bread is barely supplied for a few months.

Believing as we do, that these are the last days, and that signal matters await this generation; and that the harvest must be gathered soon, if at all, you must not marvel if we do not all at once become rich, and build large houses, and enclose productive farms. If riches were our object, we might readily gratify the most ambitious grasp. We possess every facility for being rich, but we long to behold the beauty of the Lord, and inquire in his holy temple. The place of his sanctuary, which we greatly desire to beautify, is a site of surpassing natural beauty. Upon it stands the incomplete structure of a temple; in dimensions, a little over one hundred and twenty-eight feet long, by eighty-eight feet wide, to be elevated in height a little under sixty feet; the walls are made of a well-wrought handsome stone. The inhabitants are very industrious, being occupied in agriculture and the various mechanical arts.

Our people are mostly the working class of the community, from the United States, and Great Britain and her Provinces. They are a very intelligent people, especially so far as common sense and a general knowledge of men and things are concerned.

Our Elders are versed in religious polemics, from discussions in the pulpit, stage, bar-room, canal, and steam-boat, of the fireside and highway side: and, perhaps, you are not aware that many, very many, are from the most enlightened portion of New England; men that have been rocked in the cradle of orthodoxy and liberty; accustomed to fatigue, privation, and opposition; and knowing that their religion has more light and truth, and the power of the Holy Ghost to support it, than any other that has existed since the days of the apostles, they are prepared to endure all things with the assurance that their reward is great in heaven.

You wish to know the general character of the people. There is probably less profanity, drunkenness, lewdness, theft, fighting, gambling, and tavern-haunting, than in any other city of the same magnitude.

But I must close my answer to your many and minute inquiries, having already protracted them beyond my original design. Your letter contains many important inquiries, similar indeed to what I have received from other distinguished friends from different parts of the Union. You will accept my apology for not answering at an earlier date; and though I design this epistle to be a general answer to all similar inquiries, yet shall hereafter readily reciprocate all private communications in the usual method of friendship and affection.

Most sincerely and truly yours,

ORSON SPENCER.

LETTER II.

IMMEDIATE REVELATION.

Liverpool, May 15, 1847.

Reverend Sir,—Agreeable to promise made in my first answer to your letter, I now resume my pen to inform you, in a series of letters, of the distinguishing tenets of the Church of Jesus Christ of Latter-day Saints, according to the faith which I myself do entertain, with all sobriety and integrity of heart, before God and all good men. I had hoped, however, that more leisure would have favoured me, not only that I might more minutely and perspicuously maintain the primitive faith, but also do it in such conciseness and embellishment of diction, as both to please and enlighten.

The first subject to which I will invite your attention will be that of IMMEDIATE REVELATION. It shall be my direct aim to show in this letter, that no person ever did partake of the gospel of salvation, or ever will partake of it, without the spirit of revelation dwelling in his breast. This is the first and also the last round in the ladder that leads to the perfect knowledge of God. Without the same spirit of revelation that dwelt in the breasts of prophets, patriarchs, and apostles in ancient time, no man can begin to know God, neither can any man or set of men make any progress in the knowledge of God, when that spirit is withdrawn from him.

A word from the mouth of the Great Arbitrator of all controversy ought to suffice. HE, THE GREAT GOD AND JUDGE OF ALL, has said that "no man knoweth the Father but the Son, and no man knoweth the Son but he to whom the Son revealeth him." Words cannot bear a plainer import. If any man knows Jesus Christ, it is by revelation, and in no other way can he be known. Will you say that apostles and prophets know him in this way; while others may know him without themselves being gifted with the spirit of revelation? Absurd! Others must know him by revelation as much as apostles and prophets. If they have not the spirit of revelation, they cannot judge what is a genuine and infallible revelation when it proceeds from the pen of apostles, or even the lips of angels, or of God himself; for the things of the Spirit are correctly judged only by those who have the same spirit; hence all men must not only be born of the spirit, but likewise be baptized into one and the same spirit.

This spirit is the Spirit of God, and nothing less; and the Spirit of God is the spirit of revelation, because it is expressly declared that the spirit takes of the things of God, and shows them unto men: even the deep things of God are searched out and dispensed to men for their comfort and the illumination of their minds. Hence Jesus declared that he would send them another "comforter," even the spirit of truth; and the office of this spirit of truth was to "lead into all truth." By this means we perceive that the universal store-house of all truth is thrown open and rendered available to such as have been properly baptized into the spirit, as their occasion may demand. Even the apostles were forbid to go out and preach until they were endowed with the gift of the Holy Ghost. After they should receive this gift, it would then become their duty to impart it unto all others freely, by the imposition of hands, who should obey the gospel. Males and females were to partake of it, and see in vision things to come, and have their remembrance of things past quickened into vivid and unambiguous recollection.

It was this spirit of revelation that gave to the primitive church the power of godliness; for it was simply the Holy Spirit of God that rendered the gospel the power of God unto salvation to them that believed; for therein was the righteousness of God revealed from faith to faith. The gospel never took any effect upon men's hearts, unless the Spirit of God attended it. Whenever God takes away from the church the spirit of revelation, he thereby takes away the light of the church—the good spirit of the church, and the truth and integrity of the church, and the comfort of the church, and also the power of it. It becomes like the branch without sap, or the pale mortal corpse without the living spirit.

A church that is built upon the principle of revelation by the Holy Spirit can never be prevailed against while that spirit continues with it. It then becomes the power of God personified. Mere men and women—servants and handmaidens—attended by the Holy Spirit of God, know about men and things, and matters and events, even as God knows; because they have precisely the same spirit that God has. Things that never entered the heart of man to conceive, and things that the tongue could never utter, are revealed by the Spirit of God. As bodily eyes are to the corporal organization (causing all that wide difference that exists between him that sees and one that is wholly blind) so are the eyes of intelligence which the Spirit imparts to a believer, whereby he comprehends the different spirits of men from time to time, and sees events in the future as though they were actually and presently at hand. The daughters of Philip can speak prophetically, with as much unerring certainty as God himself, according to the measure of the spirit given them, because they have His Spirit, and consequently a given measure of intelligence. And the scope of this increase of intelligence is expanded or diminished as God pleases to suit the occasion.

When there is occasion to prophecy, or speak with new tongues, or interpret, or rebuke diseases and cast out evil spirits—His Spirit is given. And it could be given as well to a beast as to a man for the same purpose, and the same effect would follow. The beast of Balaam, when inspired of God, rose immediately above his legitimate sphere of action, and spoke with a man's voice, forbidding the madness of the prophet. The same spirit by which he spoke, would have enabled the dumb ass to rebuke disease, cast out devils, or speak a variety of tongues. But God might withdraw that spirit, and he would then be only a dumb ass, fit only to bear burdens, &c. Men are but little more competent to heal the sick, cast out devils, and discern spirits, or know the things of God or eternity, and make preparations for the future, than the beasts, without the Spirit of God. When God wants to punish a generation or generations, he does it effectually by withholding His Spirit. The world travels in pain, and groans in bondage, and oppression, and cruelty, and strife, and bloodshed, and in ignorance, superstition, and zeal without knowledge, when God shuts out the light of revelation. The revelations given to the primitive age, bear about the same relation of benefit to the people of this age, that the gift of food and manna, to those starving in former ages, bears towards the supply of such as are in want now. Jesus Christ winds up his sermon on the mount, by calling him a WISE man that hears and obeys the voice of revelation, and he shall never "fall." At the same time he calls him that hears and obeys not the voice of revelation a FOOL, and such a man will fall, and his fall will be great.

We cannot be in any doubt what is meant by the expression "hearing" Christ, or "these sayings of mine." Jesus says to such servants as he sends out to preach, (and none but such as are sent by revelation can preach), he that heareth YOU heareth ME. But while they cannot hear without a preacher, neither can they hear with a preacher, except the Father draw them; or, in other words, except they have the Spirit of God, which is a spirit of revelation. How could Peter know Jesus, when he heard his conversation and preaching? Jesus testifies that, by the wisdom of flesh and blood, Peter did not know him, but by the spirit of revelation from God out of heaven; and in order to end all controversy throughout all ages, he declares that not only Peter, but NO OTHER MAN, ever did or ever can know God, only as he is revealed to him from heaven; and that man is "blessed" that has the spirit of revelation to know the only true God and Jesus Christ. That man is accounted as a thief and a robber that would know God or Jesus without the spirit of revelation.

The Spirit of God was sent into the world for the express purpose of acquainting men with Jesus Christ. By this spirit it was an easy matter for men to know Jesus Christ, though he was everywhere spoken against, and the whole country teemed with lies, and the great mass of people, reputedly good as well as bad, thought that he ought to be stoned, mobbed, and crucified: still it was easy to know him by the spirit of revelation, and it was impossible to know him without that spirit. Thus, dear sir, it is easy for you, and all my former associates in the sectarian ministry, to know that Joseph Smith was a prophet of the Lord, sent to prune the Lord's vineyard for the last time.

Says the scripture, "no man, speaking by the Spirit of God, can call Jesus accursed," although he "hung upon a tree." And I add, sir, with perfect assurance, that no man can call Joseph Smith "accursed," or an "impostor," while speaking by the Spirit of God; for the Spirit of God will never dictate any one to speak against the servant of God; but the spirit of the world and of Satan, will stir up men to speak against prophets and saints, and persecute and assassinate them. The scripture also says, that no man can call Jesus Lord, but by the HOLY GHOST. Thus, reverend sir, you perceive that NO MAN, in former ages or latter ages, can call Jesus Lord, but by revelation from the HOLY GHOST. It is by the person and agency of the HOLY GHOST only, that Jesus promises to be with his preachers always unto the end of the world, in order to reveal the truth unto honest hearers, and show them who are prophets and true ministers of Christ, and also what is true doctrine. The HOLY GHOST will always attend a true minister of God, and reveal to his humble honest hearers, his mission and authority beyond all reasonable doubt.

Now, sir, let me say, distinctly, that the testimony of any number of men, or of all men together, is no proof either for or against the authority, doctrine, or mission of a prophet or true minister of God. For if no one man can know a minister of God without revelation, then no large body of men can know him; and surely they cannot testify of what they do not KNOW. No matter what is said against Joseph Smith, or who, or how many, say it, or however credible the witnesses, they are not competent to testify, because they have not the gift of revelation. This position, sir, is invincible, because it is fortified by the voice of eternal truth, even the word of God, which you profess publicly to believe, and preach, and print. Flesh and blood cannot reveal spiritual things, but our Father in heaven. The things of the spirit require the same spirit to discern them. He that is spiritual can judge all things, while he that has not the spirit of revelation cannot judge any spiritual matters correctly, of any name or nature.

Now, my dear friend, I close this second epistle, praying that God will give you the spirit of understanding, which I assure you He will do, inasmuch as you are humble and contrite, and seek it with all your heart.

Your obedient servant,

ORSON SPENCER.

LETTER III.

ON FAITH.

Liverpool, June 1, 1847.

Reverend and Dear Sir,—The next subject to which I will invite your careful consideration, is that of FAITH.

Do not be surprised that I should attempt the investigation of a subject so common-place, with the view of imparting any new or useful instruction. The numerous elaborate treatises that have heretofore been bestowed upon this subject, have, I boldly aver, been like Goliath's armour against David—massive and imposing, but, at the same time, alike inapplicable and ineffectual to the case at issue.

In order that you may be apprised of my position, without needless circumlocution, I here distinctly observe, that there neither is, nor ever was, any gospel or saving faith, in former or latter days, but the faith of miracles, or the faith of immediate revelation. Can any man know God without faith? Certainly not. The gospel of Christ is the power of God unto salvation. To whom? To the unbelieving? No! but to them that have faith. The gospel of Christ is, then, brought only to such as have faith. But what faith are they to have in order to receive it? The answer, is the faith of immediate revelation, or of the supernatural agency of the Holy Spirit.

Now, sir, I ask you to listen a moment, and hear what the voice of God says to you and me on this subject. The righteousness of God is revealed from FAITH to FAITH. Here, it is conceived, my position is invincibly fortified beyond the power of rational conquest. God's righteous will is revealed to FAITH. It is written, "The just shall live by faith." By what faith shall the just live? Surely, nothing less than the faith of immediate revelation. The fact that God's will was revealed to the faith of the Saints anciently, does not supersede the necessity of his will being revealed to your faith and to my faith now.

The ancients could not believe for us; or, in other words, their faith could not be a substitute for our faith. "He that believeth not," for himself, "shall be damned." Neither could a revelation to them be necessarily a revelation to us. A revelation to Noah to build an ark, is not suited to Abraham, or Peter, or Francis Wayland, or Dr. Chalmers. No man, in this day, can know that God ever revealed himself to Noah, or Abraham, unless it is now revealed to him from heaven; and he cannot know that it is revealed from heaven to him now, unless he has faith unto himself before God; and this faith which he must exercise for himself, is the faith of revelation, or the faith of miracles.

What ailed the Judaic churches in Christ's day? They certainly believed on Moses and Abraham, and made habitual sacrifices in support of their faith. Paul was a bright example of sincerity and fidelity in support of the Judaic faith. He verily thought that he ought to do many things contrary to the name of Jesus of Nazareth. But was the faith of Paul, and of the Judaic church generally, the faith of immediate revelation or the faith of miracles? By no means. Paul originally, and his associates in the ministry, believed the Mosaic scriptures from tradition and education, and not from immediate revelation. They, indeed, believed that Abraham, and Moses, and Samuel, and Noah, had the faith of miracles, and enjoyed immediate revelation, and the spirit of prophecy, &c. They believed that such an high order of faith as prevailed in the Mosaic and prophetic days was no longer necessary. (But, afterwards, Paul concedes that one in his own state was one in ignorance and unbelief.)

Hence the spirit of prophecy, spoken of by Joel, as poured out in the apostolic day, was, in their estimation uncalled for. They supposed the canon of scripture was sufficiently full, when the prophet Malachi finished his testimony, and closed up the age of miracles! Men may sincerely believe the Bible, as many of the sects do believe it, without having it revealed from heaven that the Bible is true, and it will never save them. They may believe the Bible even without knowing God; for the simple reason, that no man can know God without God reveals himself to him. This was the condition of the Judaic church. Many of them sincerely believed the Mosaic writings, but detested and rejected the principle of immediate revelation, by which alone they could know the only true God and Jesus Christ whom he had sent. If they had believed heartily in the doctrine of immediate revelation to all believers, in all ages, they would have known Jesus Christ to be the Messiah, as well as Moses, or Abraham, who saw his day, and was glad. On the same principle, dear sir. Christian denominations, in this day, believe the apostolic scriptures sincerely, and do many things accordingly; but rejecting the principle of immediate revelation to them-ward, they neither know Jesus Christ nor his prophet Joseph, nor the power of God, as it is revealed from faith to faith in our day.

We, sir, contend for the faith of miracles in our own day; but you and your associates contend against it. The disciples of Jesus contended for it, in their day; but the professed followers of Moses and Abraham contended against it. Now, sir, to which of these sides do you belong? Can you find that any people, who ever contended against the faith of immediate revelation and miracles, such as was maintained by Samuel, Abraham, Barak, Daniel, and Noah, ever prospered. Is there a single instance in scripture, from Genesis to Revelations, where God manifests any fellowship for any faith short of a faith of miracles and immediate revelation? If an inferior kind of faith has been got up since the New Testament age, is it not well to inquire from whence it has sprung, and what is the scriptural basis of its support? If such an inferior faith is not revealed from heaven, it must certainly be from beneath, and, consequently earthly, and sensual, and devilish. If it springs from the precepts of men, and not from the direct and positive revelation of God, it ought surely to be abandoned and forsaken at once. When men believe the Old and New Testament scriptures from tradition, and the lips of a ministry that is not sent out and called by immediate revelation from heaven, their faith is dead; and all such as float in this broad stream of traditionary faith, are not and cannot be built up as lively stones to offer up spiritual sacrifices to God.

Hence, sir, the concession of Mr. C. G. Finney, and Nettleton, and of your own Mr. Knapp, all great Revivalists, and talented and devout men, that the "sectarian churches need to be converted over again." And I am constrained to add, without any inviduous feelings, that such teachers themselves need to be converted from a traditionary faith into the same faith with the ancient worthies spoken of in the eleventh chapter to the Hebrews. They themselves cannot know God without that same ancient faith that secured to its possessors revelation from God, and the power of working miracles, &c. God has never called men to testify to the truth of the Old and New Testament, unless the truth has been revealed to them personally from the heavens. When it is thus revealed, they will obey like the ancient saints, and the power of godliness will follow their faith, "even healing the sick, casting out devils, and speaking with new tongues."

You, sir, will surely admit, that the faith of the ancients was far superior to modern traditionary faith, and was attended with a power which this latter faith cannot, in its very nature, ever attain to. By the ancient faith, or faith of immediate revelation, men wrought righteousness, subdued kingdoms, stopped the mouths of lions, and quenched the violence of fire—stayed the sun in the firmament—sealed up the heavens as brass for the space of three years and a half, or opened the windows thereof for the rain to descend in showers or torrents, even to a universal deluge. Surely it will be no disparagement to such exalted names as yours, and that of my old acquaintance President Barnas Sears, and my former instructor President E. Knott, to turn, like Paul, to the banner and standard of such a faith. By such a faith they are prepared to work the works of God; and either in time or eternity, to work even far greater works than Jesus ever wrought on the earth, as his own word declares; for, sir, this kind of faith shall abide beyond the veil; for God himself made the world by faith, and the spirits of the just work by faith, and obtain revelation from God, and minister the same to militant believers on earth, from the faith of the sanctified in light, to the faith of the militant here below. "The righteousness of God is revealed from faith to faith." Surely we may count all things but loss for the excellency of the knowledge of Christ Jesus our Lord; for he that gets the knowledge of Christ by revelation to himself, and keeps it, shall never fall.

Do you not preach, sir, the ancient faith spoken of in the eleventh chapter of Hebrews, for modern believers to imitate? Or is the miraculous faith of the ancients to be pourtrayed to men in this day, only as a beautiful picture to be admired by spectators, and not copied and imitated as a doctrine of modern practice? If there is such a thing as common faith, in distinction from the supernatural and miraculous faith, named in the eleventh of Hebrews, what part of the scriptures teach it? Please to name the chapter and verse; and when you have pointed out to me the specific scriptures that teach a faith inferior to that of prophecying or working miracles, &c., please to tell me wherein lies the power of such a faith? If it cannot reveal any thing to the children of men, how can it increase the sum of knowledge with any reasonable prospect of filling the earth with knowledge, as the waters cover the bed of the great deep? If it cannot forecast events beyond the mere common prescience of human minds, how can the wise man foresee the evil in time to hide himself? Is it not passing strange, sir, that from Adam to Noah, and from Noah to Abraham, and from Abraham to David, and from David to Malachi, and from John the Baptist to John the Revelator, the miraculous faith should be tenaciously and rigorously contended for; while since that day, men, professing godliness, not only contend for an inferior faith, but contend against the antiquated faith that was sustained for more than four thousand years, giving to God a great and glorious name for all his wonderful works and mighty deeds.

Why do the modern clergy commend the faith that put to flight the armies of the aliens—quenched the violence of fire—and staggered not at promises that required supernatural agency to fulfil, if we are not to imitate and practice such faith? Why so much time and labour exhausted in order to define and extol a faith that belonged exclusively to past ages; and if the scriptures speak of no other faith that is pleasing to God, would it not be better that mankind be informed more explicitly what is the nature and effect of that common and inferior faith of which the Bible illustrations are so inapplicable? Seeing that the Bible illustrations of faith pertain to examples of a supernatural order, will you please to give us those that are of a natural and common order, suited to our age, that is, and, of a right, ought to be free from supernatural and miraculous deeds, signs, wonders, and prophecyings? In so doing, and publishing the same through your widely-circulated paper, you may rest assured that it shall have prompt insertion in the STAR, and greatly oblige.

Your humble and obedient servant,

ORSON SPENCER.

LETTER IV.

ON WATER BAPTISM.

Liverpool, June 14, 1847.

Reverend and Dear Sir,—You, sir, need no argument to convince you that WATER BAPTISM is the first ordinance, after faith and repentance, that initiates the believer into the kingdom of God.

The kingdom of God is to be established upon the earth, according to the pattern of the heavenly order, which is the first principle taught in the memorable prayer of our Lord Jesus Christ, which prayer will be pertinent to all believers on earth, until the object of the prayer is fully achieved and the kingdoms of this world have universally become the kingdom of God. And if we were to search the kingdom of God from one end to the other, and from side to side, we should not find a single adult believer in the whole heaven, who had not been baptized with water.

Do you ask why I make such a bold declaration, and how I know this seemingly exclusive and uncharitable truth? I know it, sir, by the voice of God from the heavens, and this voice is to you as well as me, if you will receive it. Do not you believe the scripture that saith, "except a man be born of the WATER and of the spirit, he cannot enter into the kingdom of God?" I know that you believe this scripture, and am persuaded that your ingenuous mind will not seek to pervert it from its plain and obvious import.

Whatever an over-jealous mind may fear concerning the state of the penitent thief on the cross, and of devout and upright men that have lived and died in every age of the world, still let God's word be accounted true, and every man that gainsays it be esteemed a liar! No man ever puts on the uniform of Christ's followers, such as is worn by subjects of the kingdom of Christ, until he is "baptized into Christ" for "remission of sins." Hereby he "puts on Christ," When an ambassador of Christ finds a man or woman that heartily repents of his or her rebellion against the laws of Christ, he baptizes him unto repentance for "remission of sins." By the ordinance of baptism, the rebellious subject virtually says, I hereby signify to all men my repentance; and the lawful administrator as virtually says, on the part of Jesus Christ, whose Ambassador I am, (being called by revelation, and being authorized to act in his name and for him), I pronounce this person's sins remitted, according to his genuine repentance and faith in Christ.

Now, sir, what objection can there be for a man sent from God to remit sins by baptism, in the name and by the authority of the King of heaven? If Christ has power on earth to forgive and remit sins, may He not send forgiveness and remission by another, even by whom he will? And will not such a remission and forgiveness of sins be as valid as though He administered the ordinance of baptism himself? Undoubtedly it will be indisputably valid. And what ordinance is so beautifully significant as that which expresses both the penitence of the subject and the cordial acceptance of the Ruler and Lord?

Has not Jesus Christ a right to remit sins by baptism unto repentance? Who shall say that the penitent believer's sins are not remitted by baptism? Who shall lay any sins to his charge? Is it not God that justifies? Has not Christ died? Has he not a right to say who are fit subjects for baptism? Has he not a right to say by what ordinance sins shall be remitted? He has never said that repentance and faith shall secure remission of sins to any one without baptism. It is not in the power of any man or angel to find a license in the Bible to receive a person into the kingdom of God without baptism. Jesus Christ has never given any license, but, on the other hand. He has explicitly said, in the most unequivocal language possible, that NO MAN can "enter the kingdom" without water baptism, or being "born of the water."

Do you ask, if I call baptism a saving ordinance? I reply, that repentance and faith will not save any body in the kingdom of God without baptism. Some men, whose crimes are unpardonable in this world, may, and doubtless do, repent and believe; but they cannot be baptized for the remission of sins, nor forgiven "until the times of refreshing come from the presence of the Lord in the restitution of all things." Righteous Noah was "saved by water;" and the apostle Peter, rehearsing the fact, says that baptism saved believers in his day in like manner.

You, sir, must be perfectly aware that Jesus Christ has said, by the mouth of his servant John, that BAPTISM constitutes no less importance of character than one of the THREE GREAT WITNESESS of adoption and citizenship into the kingdom of God on the earth—the SPIRIT, the WATER, and the BLOOD. These three bear witness on the earth and agree in one. One of these THREE performs the double office of bearing witness on the earth, and also of bearing record in heaven. Three witnesses appear to be requisite in order to prove our title good to a place in the kingdom of God; and the testimony of these THREE, and nothing less, is recorded in heaven by the Father, Son, and Holy Ghost. Who will dare to say that the THREE in heaven will accept of the testimony of the two witnesses on earth, when God has explicitly said that he requires the testimony of THREE, and nothing less?

Do we forget that all men are to be judged out of the books? And if the books show the absence of one WITNESS, and the consequent disagreement of the three before named, can that person that is thus deficient of testimony, stand acquitted from the books out of which he is judged? By no means! The THREE witnesses will agree in one; and when they agree, the Spirit will bear the testimony of the Water and the Blood to the recording angel, and these united with his own seal, will be placed on record until the books are brought forward for judging the nations of the earth.

Furthermore, no man can ever be born of the Spirit until he has first been born of the water. The Holy Ghost will never condescend to become the covenant-guide and instructor, and holy comforter of any one, until he has been baptized or born of water. Have ye received the Holy Ghost since ye were baptized? Peter told penitent believers that they might receive the Holy Ghost after they were baptized; so said John the Baptist to those he baptized. If, in a single instance, the Holy Ghost was given before baptism, still it was no part of Christ's instructions to his apostles ever to confer the Holy Ghost until after baptism—and then it was to be done by the laying on of hands.

Men may receive a measure of the Spirit of God before baptism (even as a child has in embryo the germ of life before parturition); but no one has a large measure of the Spirit, nor has any covenant claim to the Spirit, or, in other words, can be born of the Spirit, until he has been baptized in water. "Jesus came by water," and was baptized in water for the remission of the original sin of the world. He knew that baptism for remission of sin was necessary as an example, and also that by his "obedience many might be made righteous" even as by the "offence of one, many were made sinners." Jesus needed not only the testimony of water-baptism, but also, after baptism, the testimony of the other witness—the Holy Ghost. The Holy Ghost was a personage inferior in office to himself, but still the Holy Ghost was conferred upon him, while coming out of the water, in "the form of a dove."

The third witness to adoption is the "Cup of Blessing, or Sacramental Cup of Wine," which, if men "drink not, they have no life in them." Now, sir, let us abide strictly by the "law and the testimony," even as Jesus our pattern has done, and consider nothing unessential which our lawgiver has both enjoined and exemplified for obedience and salvation. Who is prepared to say that the faithful will not take the cup of blessing, even in the heavens, and drink wine in our heavenly Father's kingdom? Who can say that the river of life that proceeds from the throne of God in the celestial city, shall not be employed to perpetuate the remembrance of baptismal water of adoption, and even perpetuate sinless purity, like the leaves of healing that grow on the banks of the crystal stream?

Is it a thing incredible with you, sir, that God should remit sins through baptism? It is with difficulty that I can persuade myself that you are so distrustful of the power or wisdom of God! You read and expound the scriptures from Sabbath to Sabbath. You certainly believe that Naaman's leprosy was washed away by water-baptism in Jordan; you also must believe that men were healed of mortal diseases, by simply looking at a brazen serpent lifted up in the wilderness. Do you not believe that the walls of Jericho fell down under the simple blast of the rams' horns? and that the simple touch of the hem of a garment, or of handkerchiefs, was attended with healing virtue to them that believed?

Why were the learned and devout Judaic churches surprised that Peter should proclaim to thousands—"be baptized for the remission of your sins?" and, on another occasion, even command Cornelius, as pious and devout a believer as yourself, to be baptized in order that he might be "saved"—telling the churches in a general circular epistle, that baptism would save them as much as water saved Noah? Why should those same churches withdraw fellowship from Paul because he believed Annanias, saying to him, "arise and be baptized and wash away thy sins," even as your church have disfellowshipped me, because I believe as Paul did, and obey the same gospel which he preached, with all its miraculous gifts, blessings, and priesthood? The secret and solution of the whole surprise of the Judaic and modern churches are, that both overlook the efficacious simplicity of Christ's ordinances, and know not the "power of God," by which a mere look, touch, baptismal rite, or the imposition of a hand, may secure blessings rich as heaven—power as great as Gabriel's—knowledge as high as the throne of God—and life and felicity as endless as eternity!

Greatly blessed, sir, is that man commissioned immediately from the heavens to administer baptism unto repentance for remission of sins; and blessed are they who receive remission of sins from the hands of those who act in "Christ's stead." Hence the grateful acknowledgements of David, repeated by Paul—"Blessed are they whose iniquities are forgiven, whose sins are covered." Men who obey the gospel are as well satisfied that their sins are forgiven through baptism, as you, sir, would be satisfied of the validity and legality of a deed, signed and sealed by his excellency the chief magistrate of your State. They rejoice in the same, without ambiguity or fear of being deceived. The spirit of bondage and fear (which is in sectarian churches) does no longer wither up their hope, and blight the joy of their acceptance with God.

The heavens, that before seem clouded with dismal forebodings and doubtful omens, that kept the excellent Dr. Payson even, on a tumultuous sea of mental storms and calms, is now clear and tranquil all the day and all the year. They rejoice in the Lord ever more; and they know of a truth, that by keeping the commandments of God, their peace is like the gentle and ever-onward current of a river. Driven from "city to city, and from one nation to another people;" and "every where spoken against," belied, robbed, and arraigned before "magistrates" for thefts, treason, blasphemy, &c., they are distressed indeed, but not with mental doubts and fears. No; far from it; they are borne down with expulsion from place to place—burning their houses—despoiling their goods under shadow of legal prosecution—whippings—priestly and editorial calumnies! These things, sir, distress their bodies, and cause cold, and nakedness, and hunger, and an uncertain dwelling place; but do not by any means impair their peace in believing, or their joy in the Holy Ghost. None of these things move them.

Yours,

ORSON SPENCER.

LETTER V.

THE GIFT OF THE HOLY GHOST.

Liverpool, June 29, 1842.

Reverend and Dear Sir,—The subject of my fifth letter is one of surpassing importance. It is, sir, the "GIFT OF THE HOLY GHOST," by the laying on of hands.

The magnitude of the subject warrants me to say, in few words, what belongs to it, without those copious scripture references which you can look after at your leisure. If you will honestly listen to my description of the office-work of the Holy Ghost, you will clearly perceive, that, since the time Jesus left the earth, it is more extensive and important than even the work of the other personages of the Godhead.

The Holy Ghost performs the double office of a WITNESS on earth and a RECORDER in heaven. Being an unembodied personage, he can move among men without the danger of being mobbed and killed, as was not the case with Jesus Christ. He takes up the work of man's redemption, just where Jesus Christ left it, and has a distinct part to act until the second coming of Christ, that in due time He also may obtain glory with the Father, even as Jesus does—yea, a fulness of the Godhead by himself.

According to promise he came on the day of Pentecost, either with a retinue of sanctified spirits, or in the simple unity and grandeur of his own potent agency, and filled the house. He then disbursed among the disciples a variety of tongues—gifts for men which the Conqueror had promised. With the keys of revelation, peculiar to his office, he unlocked their understanding (with perfect impunity to himself) and bore witness that Jesus was Christ. His testimony not only confirmed the disciples, who had been previously baptized, beyond the shadow of all further doubt, but convinced some thousands of the sin of unbelief.

He immediately informed Peter, to whom Christ had promised to send the keys of the presidency over the church by the Holy Ghost (for he could do nothing till the Holy Ghost should bring them), that He, the Holy Ghost, would ever be an attendant upon penitent believers that should be "baptized for remission of sins," whenever his minister should lay on hands. He authorized him to make a solemn standing PROMISE to this effect, viz.: that the Holy Ghost's presence as a WITNESS to truth, should invariably follow the imposition of hands. But he also gave him to understand, that none should lay on hands or preach but such as should be called by revelation, even as was Aaron. He assured him that he would henceforth abide with the church, and enable obedient believers to work certain miraculous signs, such as healing the sick, casting out devils, nullifying the properties of poison wickedly administered, and speaking with new tongues—and these and other confirmations of the truth should invariably attend the true church to the end of the world, or as long as true believers continued on the earth; and if these miraculous signs did not follow believers, they might know that they were rejected of God, as reprobate silver is rejected of men.

The Holy Ghost further informed him, that He was the LIVING WITNESS on earth, in connexion with the WATER and the BLOOD, and sealed up the testimony of all the witnesses concerning all believers on earth, and then took them to heaven and recorded them in the BOOKS, by the mutual agreement of the Father and the Son, against a time of awards and punishments. He also informed him that he always obtained a perfect knowledge of Jesus Christ's mind touching all church transactions on earth, and faithfully communicated the same to chosen men and believers, according to their capacity to receive and use such knowledge; and should continue to act in this Office of enlightening and comforting the church, "until they all come to the unity of the faith and the measure of the stature of the fulness of Christ," which he possessed before he left the earth. And he would also communicate Christ's mind concerning the destinies of nations, and the judgments, famines, and pestilences, &c., with which Jesus Christ would visit the earth.

The Holy Ghost would also reveal the deep purposes of God, not only concerning the future glory of the Church, but also concerning individuals that lived before the foundations of the world, and what would be their state in worlds that are future. And even all things that Jesus Christ knew concerning the interest, salvation, and endless felicity and glory of the church—and the misery and final undoing of such as obey not God, the Holy Ghost would communicate in visions, dreams, and revelations. Thus the earth would be filled with knowledge, and Christ would again return here with all the departed saints, and literally bring down a celestial city of splendid mansions—even the New Jerusalem—and God would once more dwell with men in peace.

Let it be understood, that not only apostles, but all obedient believers in the primitive age had the gift of the Holy Ghost, and, consequently, the "spirit of prophecy." "He that hath the testimony of Jesus hath the spirit of prophecy." How do men have the testimony of Jesus? I answer, through the agency of the Holy Ghost. Let it be understood, and marked with INDELIBLE EMPHASIS, that the HOLY SPIRIT is the GREAT WITNESS on earth—that He, the spirit of truth, has transmitted the mind of Jesus to believers in visions, dreams, prophecyings, &c. For this purpose Jesus sent the SPIRIT into the world, that he might reprove the world of sin, of righteousness, and of judgment.

The Spirit, though unimbodied, now acts in all the authority, influence, and power that Jesus himself would do if He were on the earth in very person. But He acts upon and through the body of Christ, which is the church; through the Spirit's possession of the church, it displays the "MANIFOLD WISDOM OF GOD." Whatever varied and abundant wisdom Jesus himself possessed, the true Church ever has in a measure, and is destined to have, even to perfect fulness—"the fulness of his stature."

But how is the true Church to show forth all the omniscience and potency of Jesus? I answer, sir, by the Spirit of God that is in the Church, by "the laying on of hands." By this spirit it is signified to Paul what shall befall him at Jerusalem; and also that the true Church shall cease from off the earth, with all its miraculous gifts and blessings, before the second coming of Christ. By the same spirit, John saw that an angel would again come in the midst of heaven to restore the original primitive gospel to the earth. By the same spirit Zachariah heard and saw the angel that should bring it, speak to a "young man." Isaiah saw the young man take a "sealed book from the earth," that should be a "marvellous work and wonder," confounding the "wisdom of the wise." By this spirit the camp of Israel saw and heard seventy elders prophecy the very hour and moment that hands were laid upon them. Paul saw and heard more than twelve disciples speak "with tongues and prophecy," as soon as the "Holy Ghost" was conferred by "laying on of hands."

No sooner had Annanias laid his hands on Saul, than the Holy Ghost, ever faithful to his "promise," filled the person of Saul, and opened his eyes. The same spirit signified to Philip a mission to Gaza, and after he had baptized the Ethiopian, caught him away with power. By it also, Sampson stretched forth an arm of omnipotence and slew a thousand men; and at another time overthrew a large and capacious building, being filled with people, besides containing three thousand men and women upon the roof. And by the same spirit, in this day, the blind have been made to see, the lame to walk, and the deaf to hear, and hundreds of persecuted famishing Saints, on the banks of the Mississippi, have been miraculously fed by quails, as ancient Israel were fed in the wilderness.

Now, sir, can you tell me why sin and blasphemy against the Holy Spirit constituted a more heinous and unpardonable offence than sin against the "Son of Man?" Surely there is an importance attached to the office-work of this DIVINE AND MARVELLOUS WITNESS on the earth that deserves attention. If there is no forgiveness of such an offence, it becomes all men, not only to hear before they judge, but also to judge "righteous judgment." Jesus Christ has told us that He placed in His Church apostles and prophets, with gifts of miracles, tongues, &c. These gifts were the gifts of the spirit; and you will not deny that the Spirit of God, so far as the New Testament speaks of Him, was a spirit of almighty power, as displayed in numerous gifts and ways.

Now, sir, what has become of this miraculous and almighty spirit? Has he ceased wholly from the earth? If so, then the WATER and the BLOOD are the only witnesses now left on the earth. But perhaps you will say that the same spirit still remains, without exercising his miraculous gifts and powers, (seeing they are not now necessary.) Shall we then understand that this Almighty Spirit is still on the earth, and in the diversified and conflicting churches, and comparatively silent and inefficient, withholding from these churches (which are by supposition the BODY of Christ), his majestic displays of supernatural power in prophecies, healings, tongues; causing the dumb ass to speak with man's voice, causing powerful armies to flee before the pursuit of one man; and yet the world is perishing for lack of knowledge, and christianity losing ground every day? Might we not as soon think the spirit has grown old to dotage, or lost his first love, or been beguiled into other pursuits of less importance? Surely He never wrought so lazily, or in such imbecility and indifference in any other age, when true believers or prophets were on the earth? Strange, indeed, sir, that he should drop off so suddenly his royal robes of prophetic, miraculous grandeur and power, to become the silent and inefficient inmate of more than six hundred clashing, contentious churches, that are yearly subdividing into minute fragments, to the confusion of all common sense throughout boasting christendom! What a falling off of the spirit's power, and of the spirit's light and unity! Will the Holy and Eternal Spirit of God endorse such a powerless distracted state of things, as being in any way connected with His presence on the earth, or in any way the result of His doings? No, sir, by no means. For the honour of this illustrious personage, let us never ascribe to HIM such a powerless distracted organization of heterogenous ignorance and imbecility, as modern christianity presents in contrast with ancient christianity. The heavens may well blush with shame at this modern picture, purporting to be the kingdom of God on the earth. If it is the kingdom of God, how shorn of its miraculous strength! How are the prophets and seers covered!! How dim that fine gold that once shown resplendent with the celestial lustre of prophetic visions!!! Then men spoke as they were moved by the Holy Ghost, and the sick were healed, and he that lied to them was paralyzed in instantaneous death, at times.

Orators "boast," as it is written of them in these "perilous times," of the spread of christianity. Christianity spreading! Where is the evidence of its increase of power or knowledge? Where the least signs of approximation to "unity of faith," and the "full stature measure of Christ" in "manifold wisdom and power?" Where the ornamental beauty and symmetry of the Bride that is preparing for the marriage feast of the Lamb? How many ten thousand years must elapse before it can be said of christianity, "the Bride hath made herself ready!" "clear as the sun, fair as the moon, and terrible as an army with banners." Surely, since her prophets have lost their power "to quench the violence of fire, and subdue kingdoms, and stop the mouths of lions," and her servants and handmaids to see visions, &c., the beauty of the Bride has failed—her breasts have diminished—her face is wrinkled—her eyes are dim and cannot see afar off; she is no longer a chaste virgin espoused to one husband—but she has as many husbands as sects, and yet none of those with whom she is now living can be called her husband.

Now, sir, will the Spirit join with such a Bride, and say to Jesus the Great Bridegroom, "come!" the Bride hath made herself ready! No, sir, the Spirit of God will say, I never knew you; depart from me, you pusillanimous, benighted, powerless, contentious christianity. "Thou Aholibah and Aholibamah, thy lewdness is in all high places;" "thou hast played the harlot with many lovers—yea, thou hast even hired lovers" (with human inventions), instead of commanding admiration by the grace of thy "seers," and the "visions of thy handmaids," and the "healing power of thine elders." Thou shalt be burned with fire.

In humble assurance of your willingness to see the unsheathed glittering sword of truth, I have the pleasure to subscribe myself.

Your humble servant,

For Christ's sake,

ORSON SPENCER.

LETTER VI.

APOSTACY FROM THE PRIMITIVE CHURCH.

Liverpool, July 12, 1847.

Reverend and Dear Sir,—The subject of my sixth letter is APOSTACY FROM THE PRIMITIVE CHURCH.

If modern christianity is only an enlargement of the system of early apostacy from the true Apostolic Church of Christ, it certainly deserves the most serious consideration. It shall be my direct object in this epistle to show, that modern christianity possesses such a faint resemblance to that system of faith established by Jesus Christ and his apostles, that it cannot be called a likeness, or a copy, or even an imitation.

Startle not, reverend sir, if I unhesitatingly declare that a counterfeit bill of currency, that should have no more resemblance to a true emission from the bank, than modern christianity does to the ancient religion, would never be likely to do much harm. Modern christianity is the very opposite extreme and counterpart of the ancient order of "apostles and prophets." If you will read patiently, I will show clearly the proof of my position.

In the Primitive Church, the Holy Ghost, after Jesus left the earth, came and took possession, and constituted the grand main-spring, life, light, and power of it. And the apostle Peter (of indisputable authority) declares, in the Second of Acts, that the promised gift of the Holy Ghost SHOULD CONTINUE even to "all the Lord our God should call."

But this wonderful agent is not known in modern christianity. His powerful agency, as foretold by Joel in prophecy, in tongues and interpretation, in discerning of spirits and in healing, is not now recognised as being any part of the present christianity. That Spirit that was to make amends for the departure and absence of Jesus, by acquainting believers with all truth—past, present, and future—that they might be comforted with knowledge and light, such as could not be obtained from books, whether inspired or uninspired, was the great sine qua non or essential thing in ancient christianity; but in modern christianity, the fruits of such a spirit would be sneered at, even by divines! What! exclaims one, prophecy in these days! speak in tongues now! heal the sick now! have visions of future things, and even heavenly things like unto the ancients! The exclaimant stands aghast with astonishment, as a perfect stranger to the most obvious and conspicuous principles of ancient christianity.

Modern christianity professes to derive all its light, and its various clashing creeds, from the Old and New Testament. If modern christianity is, indeed, the offspring of the Bible, it is a prodigy with many hundred heads; but ancient christianity drew its light from the ROCK of immediate revelation, and previous scriptures were only confirmatory of the Spirit's testimony. Illiterate fishermen, like Peter, traditionated by a corrupt priesthood, could know next to nothing of the written manuscripts of the Bible. What he learnt was not from flesh and blood, but from the spirit of revelation; and let it be always in your mind, sir, that Christ has said, that on "THIS ROCK" of immediate revelation "He will build His church."

A christianity contained exclusively in a small volume like the Bible, is an insult to the capacious revelations of the Eternal Spirit of God, that even searches the deep things of God—a mere drop compared with the mighty ocean! The full biography of Jesus Christ contained in the New Testament? Nonsense! Preposterous mockery! You certainly are not ignorant of the last verse in John's gospel—"The world itself could not contain the account, if written, of the acts and doings of Jesus Christ." But shall the knowledge of Christ be buried in oblivion because his acts and sayings cannot be written? No, by no means; God forbid! What saith the scriptures? the all-wise "Spirit shall bring all things to your remembrance, even the deep things of God—things that the tongue cannot utter nor the heart conceive."

Without the Holy Spirit of revelation, to take of the things of Jesus and convey them to the knowledge of men, I boldly aver that NO man can harmonize a consistent system from the Old and New Testament, or find eternal life. Every man must be born of that spirit which gives revelation and knowledge of Christ, or he can never see the kingdom of God. But a prominent feature in the creed of modern christianity is, that there is no further need of revelation, consequently the distinct office-work of the Spirit, to bring to mind unwritten acts and doctrines of Christ, and harmonize those which are written and scattered promiscuously through the Bible, is abrogated and deemed superfluous by modern christianity!

O thou benighted advocate of modern christianity, how long shall thy eye be veiled in reading the New Testament, and thine heart be too gross to perceive the beauty, and comfort, and power of that blessed Spirit that gave life and salvation to ancient christianity? Hast thou lost all admiration for the Spirit's miraculous gifts, power, and blessing? settled down under reconciliation to a load of doubts and fears, hoping that death will remove thy tormenting burden? Vain hope! No longer then do despite to that Eternal Spirit of revelation that is freely promised to all that will honestly receive it. If Gentile christians are ashamed of the Jew, because a veil was before their eyes in reading the Old Testament, has not the Jew equal cause to be ashamed of the Gentile, that has so soon turned away from the primitive path of the Spirit's gifts of visions, prophecies, healings, &c., and thereby been "cut off for not continuing in His goodness," according to the warning threat of Jehovah against Gentiles.

Where, sir, are the splendid gifts of apostles and prophets, evangelists, pastors and teachers, that Christ gave to men and set in his church, forever to continue in the ministry, edifying "the BODY of Christ till we all come to the unity of faith," and to such a knowledge of God, and fulness of power and wisdom as dwelt even in Jesus? They are nowhere to be found in modern christianity! Modern christianity has the effrontery and shamelessness even to say that she does not need them; consequently she says that she does not need "to come to unity of faith," and to that full and potent knowledge of God that Jesus in the flesh possessed, and had decreed that all Saints should possess and be like their "elder brother."

Not one of these great and precious gifts are retained. The bare name of evangelists and pastors is retained in modern christianity, without the shadow of the power and prophetic knowledge of the Holy Ghost, with which these officers were obliged to be endued in the primitive church. She admits, indeed, the form of the office, "denying the power." She says, indeed, that she can come to "unity of faith," &c., without apostles, and without the help of the good old-fashioned Almighty Holy Ghost.

But how long a time does she want to run for this prize of "unity of faith, &c.?" She has been running for the stakes nearly EIGHTEEN HUNDRED YEARS, and is further from the goal than when we started. When she started, "false apostles and deceitful workers" were her champions. In order to win the prize, these shed the blood of true apostles, and the blood of saints was found in their garments. And when her followers found that she had only the form or name of apostles and prophets without the power, she said, we have no further need of apostles, they have done their work and miracles have ceased. Oh, thou blood-guilty, "lying," Gentile christianity! thy lineage takes hold of the mother of abominations, clothed in scarlet! How great will be the severity of God's judgments upon all that are accessory to modern christianity, except they repent and obey the gospel!

She has also changed the ordinances. Where is now the ordinance of anointing with oil? Where the ordinance of imposition of hands? The healing of the sick is given up to medical men, whose reliance is on anything but the power and established ordinance of God. Is it not written for the benefit of the sick, that they should call for the elders of the church, whose duty it is to "anoint the sick with oil and lay on hands and they shall recover?" Now the consequence of changing this one ordinance of the Bible to the medical nostrums of men, is the literal death of thousands, who change the ordinance and contribute to make this whole earth the burying ground of nations.

Sir, may I not significantly ask, will the priests of the day return unto the Lord and teach his "law and his testimony," or will they with hearts of stone see the inhabitants of the earth perish under the curse of "trusting in medical man and making flesh an arm?"

The prophet Isaiah says, the consequence of changing the ordinances is, to make the earth empty and desolate! But this is not the only ordinance that is changed. By laying on hands for the gift of the Holy Spirit, the authority to prophecy, speak with new tongues, and cast out devils, is conferred. Now, unless boasting christianity has secured peace and fellowship with the devil, it is of much importance to know how to cast him out. Unless they have wisdom and power, and the spirit of prophecy, to supersede the need of the Holy Spirit, it is very essential to observe the ordinances by which, alone, it is conferred.

But it is certain, that if the Holy Spirit, in all its supernatural office-work of miraculous omnipotence and wisdom, does not come and reign on the earth, then the kingdom of God will never come on the earth as it exists in heaven. But the scriptures assure us that the kingdom of God will break in pieces all other kingdoms, and be established on earth, even as it is in heaven, and the palace of God (tabernacle) be in the midst of the human family.

The Holy Ghost is the grand agent by which the different orders of priesthood, have all their authority, wisdom, and power, to teach and administer the laws and ordinances of heaven to men on earth. The "MANIFOLD WISDOM OF GOD" flows through these orders of priesthood from heaven to earth. But modern christianity has abolished these orders of priesthood, as no longer necessary; consequently, the communications from heaven to earth have been stopped for nearly eighteen hundred years; and from this cause, our race has witnessed the most appalling picture of the progress of crime and wretchedness, that has ever pervaded the earth since the dawn of creation. No man has sufficient knowledge of figures to enumerate THE MILLIONS that have been slain in war, since the Gentiles were cut off for unbelief. The pestilence has never slumbered since man rejected the healing ordinance of God, for the aid of physicians that are of no value. Famine has locked hands with pestilence, causing rot, and blast, and mildew to lead many to fear that God had repented himself of the "promised seed time and harvest."

The social virtues that ought to be and ever would be, under the reign of God, like salubrious breezes of heaven, have become like the antagonistic and forked teeth of a picking cylinder, that turned ever so much, will still be picking either in the offensive or defensive. The number of the oppressed is becoming so fearfully great and vast, that the captors know not where to find either room or keepers for their prisoners. The yoke of intolerance must have fresh iron fastenings of unheard of tenacity and rigour. The oppressor feels the danger of an awful outbreak from desperation that can be smothered no longer. The elements of revolution and self-destruction, are sown deep in every government, and in every religious and social system that has not for its basis truth, immediately and continually revealed from heaven!

Now, all this direful state of things is because that men have "forsaken God, the fountain of living waters, and hewn them out cisterns that can hold no water." "From the crown of the head to the soles of the feet," modern christianity, whether Protestant or Catholic, "is full of wounds and bruises, and putrifying sores."

The prophets and apostles foresaw the Gentile apostacy that would spread over the earth, under the plausible name of christianity, obliterating the knowledge of God, and "denying the power of God, and changing his laws and ordinances," till "gross darkness should cover the people." They saw the "mystery of iniquity" working, and boldly foretold the "falling away"—the exaltation of the man of sin,—the removal of the priesthood and light of truth from the seven churches of Asia,—the refusal to "teach all things that Jesus commanded,"—the irresistible fact, that men would not "endure sound doctrines," but would multiply discrepant teachers to suit "itching ears,"—the introduction of "damnable heresies," and the "doctrines of devils," and the church becoming like a blood-guilty "harlot," that had exterminated the whole order of apostles, and prophets, and spiritual gifts, and even denied the need of any such order of gifts and ministry as existed in the primitive church!

The first doctrine of the devil in the garden was that it was not necessary to obey God concerning a particular tree of the garden; and the same doctrine of devils has, by inches and by piece-meal removed and broken every command of Christ, and put bishops and doctors in the seats of apostles and prophets, and the ordinance of sprinkling infants, in place of baptism; virtually saying, "that God doth know," that without the aid of apostles and the gift of the Spirit by laying on of hands, you can know truth enough; and without baptism "for remission of sins," you can be forgiven through prayer at the altar.

Permit me, sir, in the conclusion to remind you of the reproof given by an inspired wise man. "Say not thou what is the cause that the former days were better than these? for thou dost not inquire wisely concerning this." The true and only rational revealed cause why modern christianity is so weak, contentious, discrepant, and so unlike the majestic, almighty christianity of apostolic days, is, because apostate uninspired men "HAVE TRANSGRESSED the LAWS, CHANGED the ORDINANCES, and BROKEN the EVERLASTING COVENANT." Therefore, the "earth is defiled under the inhabitants thereof." "Gentile" christianity will yet be compelled to come from the "ends of the earth and say, surely our fathers have inherited lies, vanity, and things wherein there is no profit."

And God has said, sir, because "your (Gentile) fathers have forsaken him and have not kept his law," "therefore," says God, "behold, I will this once cause them to know mine hand and my might, and they shall know that my name is the Lord." The land shall be utterly emptied and utterly spoiled; for the Lord hath spoken this word, the earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinances, and broken the everlasting covenant. Therefore, hath the curse devoured the earth, and they that dwell therein are desolate; therefore, the inhabitants of the earth are burned, and few men left."

In view of these things, dear sir, my fervent prayer is, that you and all my brethren in the sectarian ministry will, from this day forth, stay their hand and voice from upholding modern boasting christianity—that is a "stink" in the nose of Jehovah—that is depopulating the earth and abrogating the laws, and ordinances of God, and sin no more, and thereby follow the humble example of

Your obedient servant,

ORSON SPENCER.

LETTER VII.

THE RE-ESTABLISHMENT OF AN APOSTOLIC CHURCH.

Liverpool, August 28, 1847.

Reverend and Dear Sir,—The next subject in the order of my promise, contained in my first letter to you, is, THE RE-ESTABLISHMENT OF AN APOSTOLIC CHURCH, after the similitude and power of the primitive church. Such an occurrence as this, truly demands proof of a palpable and satisfactory order, which, by the help of God, I will proceed to give you.

The beloved apostle John, who survived many of his fellow-labourers in the gospel, and saw many damnable heresies coming into the church, and making havoc of all the faithful, and even the seven most faithful churches in all the earth probably, right under his own faithful supervision, yielding to APOSTACY, and going over to Satan. This apostle, dear sir, in his solitary grief, was shewn, by revelation from God, the RE-ESTABLISHMENT OF THE TRUE CHURCH, with such wrath and vengeance following its wake, as should make an utter end of wickedness, give the righteous a thousand years rest, cleanse the earth by blood and burning, and bind the devil until the "little season."

Now mark, sir, the emphatic words of this apostle before he left the earth, concerning what he saw would come in the last days. Hear now with a fixed ear, and an unbiassed determined purpose to believe, and abide the declaration of your own apostle John. Now to the momentous words that cheered the few banished persecuted Saints, that survived the bloody hand of Gentile apostacy. Says he:—"I saw another angel flying through the midst of heaven, having the everlasting gospel to preach to all nations, kindreds, tongues, and people; saying, Fear God and give glory to him, for the hour of his judgment is come."

There is no obscurity about this language. It is quite as intelligible and free from ambiguity as the language that predicted the marvellous manner of the coming of Christ, which, however, men would not understand, through prejudice. "Behold a virgin shall conceive and bear a son," &c.

Now, sir, is it at all incredible that an angel should come to men? Or is it incredible that he should come soaring, or "flying in the midst of heaven to earth?" You certainly believe, that Jesus Christ and Elijah soared from the earth up through the air, or visible heavens. Is it not also credible, that God should employ an angel to carry a message to the nations? And as God ministered the law by angels to one man, Moses, for a whole nation, even so the angel that John saw, would minister his gospel message to some particular man, and that man should bear it to the nations of the earth.

Now, to what man might we expect an angel would bring such a message of vast importance? A great and wise man, or obscure and ignorant, or an old or young man? If we look at the past, we shall find that John was a boisterous fellow, from the wilderness, that had no fellowship for any existing religion whatever. He struck the axe deep at the root of every religious organization, notwithstanding there were, probably, some good men in every sect, but they were in error. This man, sir, was first and chief pioneer to the Lord of life.

And who comes next to receive a message for all nations, and hold the keys of revelation for all nations? Now, reverend sir, fix the eye of your mind steadily upon him. And who is he? An honest, hardy, illiterate, bold, rough fisherman, that perhaps never saw the inside of a gentleman's drawing-room. Here, sir, is the wisdom of God and confusion for man. But to return. Who is the man, to whom the angel shall give the gospel message of all nations, in the last days, according to the vision of John, the revelator? Let God, the Holy One of all the earth, speak in this matter, and let all the ends of the earth believe HIS holy word.

The Lord God of all flesh, sir, by the mouth of his servant Zechariah, tells us precisely what kind of man this angel would speak to, and give the gospel, in the last dispensation. Speaking of the two great events (the building of Zion and Jerusalem, in the last days), Zechariah, with his ear open to the revelation of the same great event as John's was, says he heard the mandate of the Almighty to the angel, saying, "Go and speak to that young man."

Here we have it, sir, in the language and testimony of God himself, by the mouths of his two servants, John, the revelator, and Zechariah. John saw, after much inquiry before God about the restoration of the gospel to the earth, in clear vision, the angel in his downward flight through the heavens to earth, and also heard him proclaim his errand, and the message of joy and wo to the nations of the last days. The other servant of God, Zechariah, like John, equally intent to know whether the true gospel ever would triumph in all the earth, and wickedness come to an end, had the happiness to see the angel, at the end of his downward flight, place his feet upon the earth, and witness the finger of God raised, and pointing the angel to a young man, saying, "Go speak to that young man."

Now, sir, that you may be convinced beyond controversy, I will beg your attention to the marvellous coincidence between the matter of fact, as related by a guileless young man, and the declaration of John and Zechariah; but first, you must readily admit, that according to the testimony of two prophets of God, an angel must come down through the midst of heaven to earth, in some period of the last days, subsequent to the lifetime of John, with such a gospel as was not on the earth; and that angel must communicate his gospel message to some certain young man which the finger of God should point out to the angel.

Now, was the young man Joseph the man, or look we for another? His testimony concerning the angel that he saw, and the message that he received, if you will read it, coincides perfectly with what the two prophets had long since declared should take place. He was, indeed, an illiterate and obscure youth of seventeen, of humble parentage, from the mountains of Vermont; but was he any less fit to receive such a message than any other youth, because he was illiterate or poor, or obscure, or rough and vulgar? This simple country youth told a tale of what he had seen and heard, in the face of all the broad blazing science and christianity of the nineteenth century; but was he any less likely to be the youth that the prophets saw and spoke of on that account? Was it a marvellous tale that he told? so likewise was the tale that the Virgin Mary told about her offspring as begotten of God the Father. Did the message that Joseph received, lead him to disfellowship all the religious systems of the day, as incompatible with the primitive pattern? so did Jesus, with the religions of his day. But lest some lingering doubt should remain upon your mind, whether the young man Joseph was the identical youth spoken of by the prophets just named, you shall have other proofs until reason is satisfied.

The prophet Daniel being greatly beloved of God, and of great faith, saw this scene of the visitation of the angel to the young man, and the laying of the corner-stone of a millennial kingdom, and the time of its organization, and calculated the same, to a day, as will be developed in due time. Job wished that his words, or revelations and history, were written with a pen of iron (the engraver's tool) and laid in a rock. Now many of the prophets that lived and suffered on the American continent, and settled that continent about the time of the destruction of Jerusalem under Zedekiah, also wished their words written and laid in rock or stone. By great faith they obtained permission to have their records and prophecies laid up in stone, being neatly engraved with a pen of iron, on plates of the most enduring metal. Daniel saw this stone that contained the records, and spoke of it. Now this stone, containing the words of these prophets of that "other fold" spoken of by Christ, had been buried about fourteen hundred years previous to its discovery, probably to a considerable depth in the earth, in what was then called the mountain of Cumorah. Daniel's language is very remarkable in regard to the manner in which this stone, with its contents, and connexion with the angelic message, should come forth "out of the mountain without hands." The stone probably, in consequence of the wear of the elements upon the earth under the guidance of God, was gradually resurrected from the depths of its burial, until it was literally out of the mountain, and visible without the aid of hands.

Oh! how marvellous, literal, and exact the fulfilment of Daniel's prophecy! THE MOUNTAIN! THE VISIBILITY OF THE LONG BURIED STONE WITHOUT HANDS! The contents of this stone, long harped upon by commentators, joined with the whole of the angelic message foreseen by John and Zechariah, were to lay the foundation of a kingdom that should extend over the whole earth, and break in pieces all others, and never be thrown down. Daniel not only saw the stone, and mountain, and young man, and the whole beginning of this latter-day work, and calculated the precise year and day of the month when the kingdom (not the coming of Christ) should be set up; but he describes the small and weak governments into which the four great universal governments should be divided and subdivided. The governments that should exist on the earth when this stone should be brought to light, would be, in comparison with the four universal and potent governments of previous ages, as the numerously divided toes of a man's feet in magnitude to his body.

When Jesus Christ came to organize the kingdom, the Romish government was universal, and all the world were required to be taxed for its support; consequently Daniel did not speak of his organization, which all the apostles saw and declared would be overcome. But he saw that the kingdom which Christ would never take from the earth would be set up, when the image of great kingdoms would be reduced to the simile of mere toes, or petty kingdoms, just such as exist all over the earth now—weak and small, and huddled together as thick as some of the supernumerary toes of the feet of some ancient prodigies.

The kingdoms of this world, just precisely like the religions of this world, are small, very numerous and contentious—all the present governments of the earth being based on mixed, heterogenous, and discordant principles, will readily crumble, like dry clay, before the march of truth, until the dust thereof is carried away, and these kingdoms and diversified religions are known only in the past. You, sir, know very well whether the signs of the times fully indicate the tottering state, and general disruption of all the governments of the earth. But before I close this part of my subject, I will still multiply the testimony of the prophets even further upon it.

Omitting Ezekiel, I will next introduce the testimony of Isaiah. This prophet has probably said more on the re-establishment of the church in the last days, and the surpassing glory of it than any other, and deserves rather to be read as a whole than suffer mutilation from a single extract or two. How any man can read Isaiah's testimony and not see that an extraordinary scene, just like the one I have been describing, was in full vision before him, it is difficult to explain, except their hearts are waxed gross and dull to perceive, and the veil remains untaken away in reading the Old Testament prophecies.

Instead of citing passages of scripture verbatim, I will here name topics, which Isaiah distinctly exhibited, bearing directly upon the subject at issue. First, he speaks unequivocally of an extraordinary BOOK, and says it would be a "sealed book," that neither the learned or unlearned could read. Second, in the context, he gives a cutting rebuke, because there is no prophet or seer to read it; and administers a most withering reproof to the religious world, that draw near to Him with their lips, and honour Him with their mouths only; and for lack of the spirit of revelation and prophecy, resort to their own ingenuity of teaching the fear of the Lord by human precepts. Third, he says, the "vision" of all is become as a BOOK that is sealed which cannot be read. How is this, sir, that the prophecies and revelations of all are locked up in a book, that neither learned nor unlearned can read, and the men that uttered them, prophets and seers, are covered—shut out from the knowledge of mankind?

The visions of the Old and New Testament are so plainly legible in many books, that he who runs may read. Those who had these latter visions, instead of being covered or unknown, are well known, and preached every Sabbath day. Don't shrink from this issue, sir, but meet it like one who feels his destiny to be suspended on a correct faith in revealed truth. What mysterious collection of visions, arranged into the form of a BOOK, that no uninspired man can read, IS THIS? It must be the visions of some prophets and seers, that have lived and prophesied to some people, that have now faded from the knowledge of men. Mankind is ignorant of them. And when the BOOK, that contains their records is found (taken out of the earth, as I shall show by Isaiah's testimony), no man can read it or is the wiser for it (unless God reveals it).

Now, sir, as you are a teacher, professing to be sent from God, I again ask, whose visions are all these, so curiously wrapped up in a BOOK, and sealed too, and kept hid from the knowledge of mankind? You will not deny that the prophet saw a book, containing important records of some certain unknown prophets and seers. But if you believe the prophet, as I know you do, and humbly acknowledge, that you cannot tell what this mysterious BOOK of RECORDS means; then, by the spirit and blessing of God, I will further endeavour to show that it is the same that the angel announced to the young man Joseph.

This mysterious BOOK of records was found in that identical stone, spoken of by Daniel the prophet. The prophets and seers, whose records constitute that book, lived among a mighty nation on the American continent, whose history is as important as that of other continents in its place.

Another topic dwelt upon by Isaiah is, that "truth" (plainly alluding to this book of inspired records) should "speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be as of one that hath a familiar spirit out of the ground, and thy speech shall whisper out of the dust."

Is it a marvellous thing that this wonderful book of the visions of all the American seers should be so skilfully entombed in stone, and then buried in the earth? Where should they have deposited it, so that it could have answered the purpose intended, so well as in the ground? How could the STONE, containing it, ever have been CUT OUT OF THE MOUNTAIN WITHOUT HANDS, if it had never been put into the mountain? Isaiah says, the people should be besieged and brought low (nearly all were slain), but by the records of their seers should, after a long time, speak out of the ground, and their records should be as the voice of a familiar spirit. Who, sir, that has read them does not clearly perceive that they speak familiarly of things past, present, and to come? So truly do these records speak of what shall transpire, after the BOOK has been shewn to them, that many have slanderously said, that it was written by an eye witness of the things spoken of. It speaks also of the ruins of cities—of antiquities since discovered on the American continent, by travellers and antiquarians, that have excited the curiosity and wonder of the world.

This Book of Mormon, is one of the most unexceptionable and God-honouring books that was ever published to the world. An uninspired man might as well attempt to originally compose the Old and New Testament, as it. Its language (the best butt of cavaliers) is said not to harmonize with the philological rules of the nineteenth century. One word in reply. Peter and John were illiterate men, who spoke as they were moved by the Holy Ghost, and their language was accredited to unlearned men by their hearers. Now, if redundant and ungrammatical language may be the medium through which the Holy Ghost communicates by men in speaking, may it not with equal propriety be employed in writing, by a similar class of men? It is not denied, that there is something wonderful about all this matter. The prophet Isaiah considered it wonderful, when he calls it a "marvellous work: a marvellous work and a wonder." "The wisdom of their wise men shall perish, and the understanding of their prudent shall be hid." All the learned commentaries of divines, as this gospel advances, shall be buried in oblivion, as so much rubbish.

God declares, by the same prophet, that he has seen the wickedness of the wicked, and the oppression of the poor and upright, until he rises up to "do his work, his strange work, and bring to pass his act, his strange act." He warns men against making a mock of this strange and marvellous work, lest their "bands be made strong," for he has "decreed a consumption upon the whole earth." This is what John also says;—"The hour of His judgment" is measurably simultaneous with the proclamation of the gospel. Habakkuk, the prophet, told men to wait for this same vision of American prophets, written on tables (tabular plates), which would be a long time before it made its appearance; but it would "surely come," because God had promised these seers that a remnant of their seed, on that continent, should be saved. No pen can describe the joy and exultation that they must have felt in obtaining such a promise, or the bliss now experienced by them in the fulfilment of it. But for the fulfilment of this promise, none of them or their righteous contemporaries would ever have been made perfect.

Oh! how great the goodness and mercy of God to every nation, without respect of persons! How great, too, the indebtedness of this generation to Almighty God for that most precious "stone" of prophetic records, that reveals at once the history of the American continent—a continent of otherwise unfathomable antiquities and wonders—a land that embowels the bones of a numerous and mighty race of people, with all their implements of husbandry and of art! Where, also, are the ruins of splendid cities, the former glory of which might surpass even gigantic London! Within that stone, too, was written with a pen of iron, as infallibly as the marks on Belshazzar's palace, the future destiny of the American people.

In conclusion, do you ask if the Apostolic Church is again re-established, where is it? I reply, it is in the mountains where the Lord's House is to be built in the last days. Driven by the cruel hand of persecution to the very place where the Lord has declared He will "hide them till the indignation be overpast." Do you also ask what kind of organization this Church has? The answer is, the same as that of the Apostolic Church in the days of Peter, consisting of Apostles, Prophets, Evangelists, &c.; with the gifts of healing, tongues, interpretation, casting out devils, prophesyings, &c. Do you ask who has seen any of these miraculous fruits of this Church? I answer a hundred thousand living witnesses are ready to testify that the "signs" which Christ said "shall follow them that believe," do, in very deed, follow believers in this Church. Do you say, are they credible witnesses? They were generally accounted credible persons, until they believed and obeyed this gospel. Do their lives show that they do sincerely believe and love the apostolic gospel which they profess? Nothing as yet, has been able to separate them from it; neither home nor country, nor the inheritances of their fathers, nor penury or reproach, or evil report, or cold, or nakedness, and no certain dwelling-place for years!

I now close this simple and unembellished statement of truth, being written in a state of convalescence from severe sickness, hoping a portion of your inquiries will have been satisfactorily answered,

Your friend and servant,

ORSON SPENCER.

LETTER VIII.

THE TRUE AND LIVING GOD.

Liverpool, September 13, 1847.

Reverend and Dear Sir,—In this epistle I shall endeavour to set before you a description of the person, abode, and character of THE TRUE AND LIVING GOD. In so doing I trust it will not be imputed to arrogance if I borrow my apology from the language of St. Paul:—"As I passed by I beheld an altar with this inscription, 'To the Unknown God.' Whom ye ignorantly worship, him declare I unto you."

The people of Paul's day had for several generations been unaccustomed to receive revelations from the true God, believing, generally, that revelations from God had ceased with Malachi. They supposed that the canon of scripture was complete long before their time, and they considered that the great law-giver, Moses, had established an immutable code of laws and government, suited to the condition of people of all ages and circumstances whatever, to the end of time; and the Jews, to this very day, entertain the same opinion.

Labouring under this most blighting and soul-darkening opinion for several centuries, without the light of any new revelation, and without the aid of that immediate inspiration which attended Moses and the prophets, their foolish hearts became darkened as a necessary consequence. Inflated with pride, and a false but sincere reverence for the scriptures of a previous age, they became a conspicuous and warning example to this generation of ignorance, not only of the scriptures, which they carefully memorized, but also of all the essential attributes of the person, character, and doctrine of God.

Now, sir, during the long period of sixteen or eighteen hundred years, in which the light of immediate revelation has not shone, the religious world have fallen into similar and even far greater darkness. The true and living God is not known as I shall proceed to show.

The religious world have an abundance of zeal for God, and diligence in spreading the scriptures and their missionaries over the face of the earth; but, alas! the God they profess to worship is an unknown God, and this ignorance of God is the legitimate consequence of not having immediate revelation from him, during a long period of near eighteen hundred years; and unaided by the spirit of inspiration, the ancient scriptures have become a dark and obscure book—their import has been warmly debated by a thousand learned disputants, without any prospect of approximation to unity.

A very general conviction concerning the character of God now is, that He is a Being without body, or parts, or passions. A greater absurdity cannot be furnished in all the annals of heathenism. Even images of wood, and brass, and stone, are scarcely more remote from the picture of the true God, than the theory of a passionless, matterless God—an inconceivable sort of chaotic being, that is without form, or void, or dwelling place! a being whose circumference is everywhere, and his centre nowhere!

Another theory concerning God, that is entertained by Jewish Rabbies, though of an opposite character, is not much more extravagant than the common orthodox theory, viz, the Rabbies suppose that God is a Being of some "millions of miles in length."

Again, the popular notion of modern Jews, as expressed in a recent number of the Jewish Chronicle, is, that the Almighty God is a Being of such infinite dimension, that He cannot condense himself sufficiently to speak to men, or be tangible or visible by mortals. Accordingly, when he gives revelation to men, He creates a fictitious or imaginary messenger, through whom he communicates his will, and this messenger has no real existence in the eye of God, and only in the momentary perception of the person addressed.—(See Millennial Star No. 15, also Jewish Chronicle.)

From the foregoing it may be seen how grossly ignorant both Jews and Christians are of the person of God, the Creator and Saviour of the world! All this, too, in an age of the world boasting of blazing light! of a millennial dawn! of the unparalleled march of improvement! but, alas! the very God and Father of us all, who ought to be truly known in order to be rightly worshipped, is regarded as the most insensible (a God without "passion" must be insensible), and irrational, and unattractive as to form, of all beings that can be conceived of; and the most surprising feature in all modern theology in an age of sanity is, that this notion concerning the person of God, is deducible from the scriptures of the Old and New Testament.

The New Testament tells us most unequivocally what kind of person God has, and whether he is a Being having both passion and physical form. It tells whether he can be so "condensed" as to speak to men, and be seen of them, and talk to them face to face, as a man talks to his fellow man. The New Testament declares that in Jesus Christ dwelt the "FULNESS OF THE GODHEAD, BODILY."

Now, if the Godhead dwelt in the body of Christ, then it is certain that God is not without a body. But He has a body; and what is His body like unto? The New Testament tells us what His body is like. It is so nearly and exactly like unto the body of Christ, that there is no difference. Paul says, that Christ was the "express image of his person." It is then beyond all dispute that the body and person of Jesus Christ and the Father are alike. Language cannot express the similitude of the Father and the Son in plainer or stronger terms. Then, if we can show from the New Testament what kind of body or person Jesus Christ had, we can also tell what kind of body the Father has, because they are alike. One is the express image of the other. If one has a fleshy material body, the other has the same. If one resembles in stature the seed of the woman, the other also wears the same resemblance. If one can be so "condensed" as to speak and walk, and feel and act like a man, the other can do the same. If one wearing a body of flesh and bones, in all points like unto his brethren, is capable of holding all power in heaven and earth, and also of displaying the brightness of celestial glory, the other can do the same in a similar body of flesh and bones.

Well, now, what kind of body or person had Jesus Christ, which looked so much like the Father's person? Was it an airy, invisible, evanescent, mystical nothing, which some would denominate spirit? No, by no means; very much otherwise. Hearken now, my dear sir, and all ye readers, that have an honest desire to know the living and true God, and Jesus Christ whom he hath sent, in order that men might know from the person of the Son what is the personal appearance of the Father. He, "the Word, was made flesh and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth." Jesus had a fleshly form like the seed of Abraham, and being begotten of the Father he partook of his likeness. Men beheld his glory in human form, and Paul says that his glory was the glory of the Father.

LETTERSEXHIBITING THE MOSTPROMINENT DOCTRINESOF THECHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

CONTENTS

PREFACE.

LETTER FROM THE REV. WILLIAM CROWELL, A. M. TO ORSON SPENCER, A. B.

LETTERS IN REPLY BY ORSON SPENCER, A. B.

LETTER I.

LETTER II.

LETTER III.

LETTER IV.

LETTER V.

LETTER VI.

LETTER VII.

LETTER VIII.

LETTERS
EXHIBITING THE MOST
PROMINENT DOCTRINES
OF THE
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.