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Davis H. Bays (1839-1905) Doctrines and Dogmas... (St. Louis: Christian Pub. Co., 1897) |
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Truth Defended, or A Reply to Elder D. H. Bays 1901
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THE DOCTRINES AND DOGMAS OF M O R M O N I S M EXAMINED AND REFUTED BY ELDER DAVIS H. BAYS __________________ ST. LOUIS CHRISTIAN PUBLISHING COMPANY 1897 |
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To My Devoted Wife WHO, THROUGH A LONG AND SERIOUS ILLNESS, NURSED ME BACK TO LIFE, AND ONLY FOR WHOSE WATCHFUL CARE THESE PAGES WOULD NEVER HAVE BEEN WRITTEN, THIS VOLUME IS AFFECTIONATELY DEDICATED [ blank] PREFACE. ________ THE only apology the writer has to offer for presenting this volume to the public, is the consciousness that such a work is needed. It is designed as an aid to those who care to become more thoroughly acquainted with the intricacies of Mormon theology, and especially those who have only been able to study it from the outside. With few exceptions those who have undertaken to "expose" Mormonism have dealt with the follies and "grosser crimes" of the system, and have paid little or no attention to the fundamental principles upon which the Church of the Saints is based. No writer, so far as we are informed, has ever undertaken to analyze and refute, in a thorough, systematic manner, the doctrines and dogmas of Mormonism. In this volume we have endeavored to present the doctrines of the church as they are defined by its leading minds, together with the Biblical evidences adduced in their support, and then offer such evidences from scriptural and other sources as will, in the writer's opinion, overthrow the arguments presented, and prove the entire system erroneous. Reared in the faith of the Saints from early childhood, and having been, for twenty-seven years, a zealous advocate and defender of its peculiarities, the writer has had rare opportunities for studying Mormonism from the inside. The line of argument usually employed by writers and speakers to refute the Mormon dogma is of such a character as to render success almost impossible. They depend very largely upon the current belief that the prophet's general reputation for veracity was bad; and that the Book of Mormon was concocted from the old Spaulding Romance. In this work we rely upon nothing of this kind. We have something far better, and upon which we may confidently rely. We take up each proposition as it is presented by its friends, and then proceed to answer and refute their arguments in a fair, straight-forward manner, demonstrating the fallacy and erroneousness of the entire system, from a purely Biblical and philosophical point of view. Containing, as the work does, full proof-texts and historical references upon every question discussed, it is a complete hand-book of ready reference, and is admirably adapted to the use of clergymen and others who may have the questions to meet, as well as a source of reliable information to the general reader. The work, in both its design and mode of argument may truthfully be said to be original and altogether unique, and contains much valuable matter never before published. In collecting data for the work, I have been placed under obligations to a number of the leading scholars of the country, prominently among whom may be mentioned President James B. Angell, of the University of Michigan; Ira Maurice Price, Ph.D., Associate Professor of Oriental Languages and Literatures, of the University of Chicago; Charles B. S. Davis, Ph.D., M. D., of Meriden, Conn., Dr. Chas. E. Moldenke, of New York, Specialist in Egyptology and Archeology, and Pres. W. R. Harper, of the University of Chicago. To these gentlemen, together with many others who have rendered valuable aid, the writer hereby tenders his expression of thanks. In the hope that this volume may be the humble means of reflecting needed light upon the themes discussed, and that it may accomplish the good for which it is intended, and without stopping to offer apologies for its many defects we send this little book out into the world upon its mission of mercy and love. D. H. BAYS. [ 7 ]
CHAPTER I.
CHAPTER II. 21 Martin Harris and the stolen manuscript -- Oliver Cowdery -- His part in the work -- Church organized -- The Spaulding Romance -- Deposited in Oberlin Library -- Old theory abandoned -- Sidney Rigdon not one of the originators -- Book of Mormon, its purport -- The American Bible -- Apostles chosen -- The First Presidency -- The Patriarch -- Other officers -- Mormon intolerance -- Doctrines of the Church.CHAPTER III. 35 The Mormon House -- Its internal garnishment -- Visions, dreams, etc. -- All deceptive -- Spiritual gifts -- Were they to be perpetuated? -- Mormonism affirms -- It must prove -- The apostolic commission -- Its obligations perpetual -- The signs promised were limited -- The church perpetuated -- Gates of hell shall not prevail against it.CHAPTER IV. 45 Casting out devils -- The Saints try it -- Devils are obstinate -- Epilepsy and insanity -- A modern instance -- Great trial to the faithful -- Unknown tongues not necessary -- Conditions have changed -- An unknown tongue impossible -- A tongue and its interpretation -- Missionaries cannot speak in tongues -- 1 Cor., twelfth chapter -- 1 Cor., thirteenth chapter -- Tongues shall cease and prophecies fail -- A rule -- Gifts for Gentiles -- Take up serpentsCHAPTER V. 62 Deadly things -- Joseph's claim -- Was he poisoned? -- The case examined -- Hair came out -- Claim unsupported -- Healing the sick -- The writer's experience and disappointment -- Then and now -- Discouraged -- A Mormon subterfuge -- Bible miracles and latter day pretensions.CHAPTER VI. 70 Other claims -- The Adventists -- Free Methodists -- Dr. Dowie -- The Church of Rome -- Their miracles lack authentication -- The Church at Corinth -- Spiritual gifts were for edification -- Utah Church and its miracles -- The sick healed -- Cases cited -- Are they genuine? -- The Reorganized Church -- Excellent moral character of its membership -- Claims to miraculous powers -- Tested by a simple rule -- Miracles no longer necessary.CHAPTER VII. 75 The Mormon Church a unique structure -- Divided into many factions -- Which is right? -- King Strang -- His kingdom -- The Mormon idea of an apostolic church -- Its officers -- Apostle's Kelley's rule for testing churches.CHAPTER VIII. 83 The Reorganized Church deficient -- The patriarch omitted -- Only nine apostles -- An argument examined -- Polygamy and highway robbery -- A corrupt tree -- A bitter fountain -- Duties of an apostle defined -- Brighamite and Reorganized churches agree -- The whole system is unscriptural.CHAPTER IX. 91 Apostles in the primitive church -- The apostolic office is ambassadorial, not executive -- Ambassadors in the church now are unnecessary and impossible -- Mr. Kelley's rule applied -- Apostolic succession.CHAPTER X. 101 Nuts to crack -- To the law and to the testimony -- The Bible recognizes no First Presidency in the church -- No Patriarch, no High Priests -- From another standpoint -- An elder is a Melchizedek priest -- May give the Holy Spirit by the laying on of hands.CHAPTER XI. 106 Church and kingdom synonymous -- The church from John to the calling of the twelve without apostles -- From 1830 to 1835 without apostles Only elders -- Fact and theory -- Bible church and Mormon church compared -- Branch president -- Mr. Kelley's test applied to Mormon coin -- Weighed in the balance and found wanting.CHAPTER XII. 112 Foundation of the church -- Various opinions on Matt. 16:18 -- Upon this rock -- What rock? -- Joseph Smith's view -- Apostle Smith examined -- Revelation the foundation of the Mormon Church -- The writer's heresy -- Christ the rock, the foundation.CHAPTER XIII. 124 The spiritual house -- Christ the chief corner-stone -- In types -- Pillar of fire -- The smitten rock -- The question settled -- No other foundation but Christ -- Book of Mormon and the rock -- Joseph Smith vs. Joseph Smith -- Witnesses in the balances -- Summary.CHAPTER XIV. 132 Priesthood and preachers -- Ministers must be called by revelation -- Joseph was like Moses -- Joseph and Oliver ordained to the Aaronic priesthood by an angel -- Ordained by Peter, James and John to the Melchizedek priesthood -- Questioned by President Smith of the Reorganized Church -- His view criticised -- How priesthood is conferred -- Angels do not officiate at ordinations -- Who ordained Moses, Melchizedek or Christ? -- Christ the only Melchizedek priest.CHAPTER XV. 144 Priesthood -- What is it? -- Webster vs. Kelley -- Mormon definition erroneous -- Joseph's revelation on priesthood -- Handed down from father to son -- Isaiah lived in the days of Abraham -- Moses ordained by his father-in-law, Jethro -- Abraham ordained by Melchizedek -- A table of dates and ordinations -- Gad ordained Jeremy 1120 years before the prophet was born.CHAPTER XVI. 151 Apostles, then and now -- How called? -- What is an apostle? -- Called by Jesus personally -- Not ordained by the laying on of hands -- How were the apostles qualified? -- Endued with power from on high -- Mormon apostles -- How called? -- Chosen by Oliver Cowdery, David Whitmer and Martin Harris -- Names of the twelve apostles.CHAPTER XVII. 158 Joseph's apostles -- How qualified -- Tarry at Kirtland -- Dedication of the Kirtland temple -- House filled with angels -- Questions and answers -- Jesus did not appear -- The Reorganized Church -- When organized, and by whom -- Of whom composed -- Seven apostles chosen -- Their names -- Chosen by a committee of three -- The lesser ordains the greater -- Can a stream rise above its fountain? -- Apostasy of Apostle Briggs -- Repudiates his own revelation -- Three of the seven apostles reduced to the ranks -- Ells and Derry chosen by a committee of three -- Apostle Derry resigns -- Summed up.CHAPTER XVIII. 165 The Book of Mormon -- What is it? -- History of a Jewish colony -- Written on metallic plates -- Plates discovered near Palmyra, New York -- Joseph's account of the discovery -- New revelation -- Orson Pratt's view -- All authority lost in the great apostasy -- Restored by an angel -- Joseph's key to the revelation of St. John -- The man-child is the priesthood -- Mr. Pratt answered -- A monstrous claim.CHAPTER XIX. 172 Is a new revelation necessary? -- The great apostasy -- Did it annul all existing authority? -- The great Jewish apostasy -- Authority not destroyed -- Devout Zacharias -- John the Baptist -- The old kingdom and the new -- Authority transferred -- The Latter day apostasy -- How does it affect the Mormon Church? -- Joseph's church apostatized -- Church rejected of God -- The Reorganized Church the result of apostasy -- The Church of Christ transmitted from the times of the apostles.CHAPTER XX. 182 A marvelous work and a wonder -- An untenable claim -- From President Blair -- His comments on Isaiah 29 -- Mr. Kelley's points of identity -- Ariel -- Old and new -- Book to be taken out of the ground.CHAPTER XXI. 189 The land shadowing with wings -- Is it North and South America? -- Common ground -- Ariel is Jerusalem -- It shall be as Ariel -- The Ariel of the West -- A race exterminated -- Their History -- The land shadowing with wings is Egypt, not America -- Views of Ira Maurice Price, Ph.D.CHAPTER XXII. 194 The book that is sealed -- Isaiah, chapter twenty-nine -- The words of a book -- Presented to Prof. Charles Anthon -- A woe pronounced against Jerusalem -- The city where David dwelt -- Inspired translation -- Different rendering of Isaiah twenty-nine -- Quotation from -- Comments -- A safe rule -- Isaiah twenty-nine relates to the destruction of Jerusalem -- Ten propositions -- No prophecy concerning a book -- A question of exegesis and history -- The prophecy of Isaiah concerning the destruction of Jerusalem literally fulfilled -- Revolt of the ten tribes -- Israel and Judah -- The Assyrian captivity -- A strange work.CHAPTER XXIII. 207 The Babylonian captivity -- Nebuchadnezzar -- Siege of Jerusalem -- Raised forts against the city -- Terms of Isaiah's prophecy -- Jeremiah records its fulfillment -- The nations that fight against Mount Zion -- Become as the dream of a night vision -- Have all passed away -- Wise and prudent men -- The blindness of all Israel -- The Chaldean army besieges Jerusalem -- Josephus describes it -- Downfall of the Jewish kingdom -- A marvelous work and a wonder.CHAPTER XXIV. 220 Professor Anthon and Martin Harris -- The "words of a book" -- Joseph Smith's transcript presented to the Professor -- Read this, I pray thee -- I cannot read a sealed book -- Joseph Smith, not Martin Harris, made the statement -- Times and Seasons for May 2, 1842 -- Mr. Kelley states the case -- The Professor could not decipher the characters -- Characters were Egyptian, Chaldaic, Assyrian and Arabic -- Self-contradictory -- Correctly translated -- Professor Anthon's statement -- Contradicts Mr. Harris -- No other Witnesses -- The statements compared -- Smith-Harris testimony incompetent.CHAPTER XXV. 237 The testimony of the three witnesses -- A remarkable document -- Apostle Pratt's view -- An immense conclusion -- The witnesses not deceived -- The testimony is true or they are impostors -- The line is drawn by Mormon authority -- Are the witnesses unimpeachable? -- Direct and indirect evidence -- The Mormon Church -- Authority depends upon the veracity of these witnesses -- An admission -- A negative proposition -- How established -- An illustration.CHAPTER XXVI. 244 The three witnesses -- Did they see an angel? -- Impeaching the witnesses -- Seven counts in the indictment -- Eight witnesses -- Testimony unimportant -- Their defection from the prophet in Missouri -- Stick to their original story -- The three witnesses did not recant -- Reasons for adhering to the original story -- Afraid to expose the fraud -- Better die with a lie on their lips than to divulge the secret -- The touch of angelic hands in holy ordination -- How could they forsake the prophet? -- If I had seen the angel -- A visit to David Whitmer -- Did the witnesses reaffirm? -- A letter from Martin Harris.CHAPTER XXVII. 254 They did not see the angel -- The reasons given -- Egyptology little understood in 1830 -- Under the light of recent discoveries -- The veil removed -- Book of Mormon written in Egyptian -- Orson Pratt's testimony -- Testimony of Martin Harris -- Were the characters on the plates Egyptian? -- Fac-simile of the characters -- Genuineness verified by Mormon authority.CHAPTER XXVIII. 260 The characters are not Egyptian -- The testimony of scholars -- Mr. Kelley's fac-simile -- Submitted to scholars for examination -- Explanatory letter -- President James B. Angell's reply -- A moral, not a linguistic question -- Characters fraudulent -- Chas. H. S. Davis, M. D., Ph.D. -- Characters put down at random -- Resemble nothing, not even shorthand -- Not an Egyptian letter or character in it -- A letter from Jerusalem -- Dr. Charles E. Moldenke -- The plates of the Book of Mormon a fraud -- Egyptian and Arabic side by side -- Is ridiculous and impossible -- Characters bear no resemblance to Egyptian or Assyrian -- Testimony of the witnesses compared -- Scholarship vs. ignorance -- Conclusion of the whole matter.CHAPTER XXIX. 277 The Doctrines of Mormonism -- What the Saints believe -- The only way to be saved -- Erroneous exegesis -- Faith towards God -- Repentance from dead works -- Works of the law -- Must leave them -- Cannot perfect the believer -- Character of the Hebrew letter -- Hebrews 6:1,2 paraphrased --The doctrine of baptisms -- Divers washings of the law -- Baptize -- Born -- The difference -- The law of life -- The law of sin and death -- Summary.CHAPTER XXX. 291 The laying on of hands -- Is it an ordinance of the Gospel? -- Neither Christ nor the apostles enjoin it -- Not a principle of the doctrine of Christ -- Peter and John give the Holy Spirit -- Paul at Ephesus -- Classed among apostolic miracles -- Not necessary to salvation -- It is of Hebrew origin -- The scape-goat -- Sins laid upon the goat -- Sins of the world laid upon ChristCHAPTER XXXI. 303 Testimony of the Book of Mormon -- Does it teach the laying on of hands? -- Contains the fullness of the Gospel -- The first Nephite Church -- Alma the first high priest -- No laying on of hands -- One faith and one baptism -- First appearance of Christ -- His Doctrine -- Taught his disciples -- He neither taught nor practiced the laying on of hands -- Holy Spirit received without it -- Nephite twelve disciples did not teach the doctrine -- Its practice -- Not an instance in the Book of Mormon -- It is mentioned but once -- Faith, Repentance, Confession and Baptism -- More than this cometh of evil -- Joseph and Oliver received the Holy Spirit without the laying on of hands -- Resurrection of the dead and eternal judgment -- Leaving the principles of the doctrine of Christ -- What is meant by it? -- Conclusion.CHAPTER XXXII. 318 Mormon polygamy -- Was Joseph Smith its author? -- Became public soon after the prophet's death -- Joseph's power over his people -- An illustration -- "Thou shalt give heed to all his words" -- Doctrine and Covenants accepted -- Polygamy practiced before Joseph's death -- Questioned only by the Reorganized Church -- The son guards the good name of his father -- Polygamy a gradual growth -- Book of Mormon condemns the doctrine -- Early suspicions -- Charged with polygamy in 1835 -- Article on marriage -- Doesn't exclude the practice -- One man one wife -- One woman but one husband -- John C. Bennett -- The secret wife system -- Trouble between Smith and Bennett -- The Nauvoo Legion -- A sham battle.CHAPTER XXXIII. 331 Side-lights -- A. H. Smith on polygamy -- Those certificates -- Dr. Bennett's apostasy -- He divulges the secret wife system -- Joseph denies -- Hyrum Brown out off from the church -- Hyrum Smith denies -- Denials examined -- Priesthood and polygamy -- Testimony of William Marks -- Joseph Smith knew polygamy existed -- A thus saith the Lord would have stopped it -- Joseph alone responsible.CHAPTER XXXIV. 344 Revelation on celestial marriage -- Joseph Smith its author -- A house of order -- If any man marry him a wife -- For time and all eternity -- Passing the angels and the gods -- Then shall they be gods -- All manner of sins and blasphemies shall be forgiven -- Shedding innocent blood the unpardonable sin -- Abraham's wives -- Sarah and Hagar -- Isaac and Jacob -- David and Solomon -- Sealed on earth and sealed in heaven -- Emma Smith -- Must accept the celestial law or be destroyed -- If a man espouse a virgin -- If he espouse another he is justified -- If he have ten virgins given him -- The original wife -- She must procure other wives for her lord, or be destroyed -- Will reveal more hereafter -- Mrs. Stenhouse -- Celestial law, indeed! -- Joseph must have written it.CHAPTER XXXV. 359 Sprang from the same root -- Shedding innocent blood -- Evil and obscene practices -- Who was their author? -- Fruit of the Mormon tree -- History of the polygamy revelation -- What Emma Smith says about it -- Interviewed by her son -- What her statement proves -- Her testimony does not agree with that of Elder Marks -- Brigham Young's testimony -- A copy of the revelation preserved by Brigham -- Published in 1852 -- The Laws and Fosters -- Nauvoo Expositor destroyed -- The prophet arrested -- Affidavits of Ebenezer Robinson and wife -- Hyrum Smith taught them polygamy.CHAPTER XXXVI. 372 Bearded the lion in his den -- Alexander and David Smith in Utah -- Deny that their father was in polygamy -- Brighamites respond -- Smith-Littlefield controversy -- Positive proof that Joseph Smith had plural wives -- Testimony of David Fullmer -- Thomas Grover's letter -- Certificate of Lovina Walker -- Affidavit of Emily D. P. Young -- Affidavit of Leonard Soby -- What Z. H. Gurley says of Mr. Soby -- Testimony of Mercy R. Thompson -- She was sealed to Hyrum Smith -- Her letter to President Smith -- His view of the case -- He accounts for the origin of polygamy -- Summary.CHAPTER XXXVII. 391 The gathering -- A new Jerusalem promised -- Western Missouri the land of Zion -- Independence the central spot -- Temple to be built -- Saints begin to gather -- Established in Zion -- A dark cloud arises -- Driven from Jackson County -- Zion in possession of the enemy -- The redemption of Zion -- How it is to be accomplished -- A parable -- Zion's camp -- Baurak Ale -- The Lord's warriors -- Start for Zion -- Meet a superior force -- A narrow escape -- A terrible storm -- A new revelation -- Army to disband -- Wait for a little season -- Cholera in the camp -- Tried as Abraham -- I will fight your battles -- Shall find grace and favor in the eyes of the people -- Let my army become very strong -- Far West -- The Mormon war -- Resist the militia -- Several killed -- Exterminating order of Gov. Boggs -- Joseph and the leaders arrested -- Mormons driven from the State -- The whole gathering scheme a failure.CHAPTER XXXVIII. 423 Prophecies of Joseph Smith -- Were they fulfilled? -- The rebellion of South Carolina -- President Jackson and the Nullifiers -- The great rebellion -- War of 1861-5 -- The prophecy analyzed -- Unfulfilled -- Letter to R. N. E. Seaton -- Bloodshed, famine and earthquakes -- A desolating scourge -- Letter to John C. Calhoun -- Dire things predicted -- The prophet grows eloquent -- The whole prediction a failure.CHAPTER XXXIX. 438 A letter to Elder T. E. L. -- Modern revelation -- Apostles and prophets -- Church organization -- Its various officers -- Two Priesthoods -- "Those abominations" -- Early Christians -- A charge repelled -- Those idolatrous Israelites -- No new revelation necessary -- The "basic idea of Mormonism" -- An important question -- The New Testament a perfect guide -- Five pointed questions -- Six reasons examined -- The Bible a detector -- A mere scrapping of incidents -- The whole system wrong -- Conclusion.[ blank] |
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Mormonism sets up a claim which, if true, is simply marvelous. But if, on the other hand, it is false, it will at once be stamped as the most daring fraud, the most unscrupulous effort to deceive and mislead the unwary and credulous that was ever attempted at any period of the world's history. It will doubtless be conceded by all classes that no middle ground can, by any possible means, be taken upon this question. Mormonism is either absolutely true or unquestionably false. Its advocates claim it to be a system revealed directly from heaven by the personal ministry of angels, who conferred authority upon Joseph Smith and Oliver Cowdery by the "laying on of hands." There can be no possible chance for mistake or deception in this matter, so far as the originators of the scheme are concerned. Upon this point Mr. Orson Pratt, one of the original twelve apostles, chosen under the direction of Joseph Smith, and declared in Mormon history to be the St. Paul of the nineteenth century, says: "This book," referring to the Book of Mormon, "must be either true or false. If true, it is one of the most important messages ever sent from God to man.... If false, it is one of the most cunning, wicked, bold, deep-laid impositions ever palmed upon the world, calculated to deceive and ruin millions who will receive it as the word of God." (O. Pratt's works, Divine Authenticity of the Book of Mormon, page 1). Under this view of the case, then, it becomes our duty to inquire whether this claim be true or false -- whether it is supported by competent testimony. In treating this subject it is the intention of the writer to state every proposition to be discussed, when possible to do so, in the language of the friends and advocates of the system, and thus avoid all controversy respecting premises. Likewise every statement of fact shall be supported by Mormon authority, when practicable, or from other sources whose authenticity cannot be successfully controverted. It is not the purpose of the writer to make war upon people who honestly believe in the doctrines of Mormonism, but to present, rather, what appears to be good and valid reason for believing that the system had its origin in fraud and deception. We shall state as briefly as may be the entire ground upon which the system is based, and then proceed to examine each point under the light of such facts as are attainable. ORIGIN OF MORMONISM. When about ten years of age he removed with his father's family to Palmyra, Ontario County, New York. Here began his remarkable career as a religious teacher. He was confessedly illiterate, but nature had endowed him with a clear, strong brain, and by sheer force of his intellectuality he was from the very beginning of his career a leader At about the age of fifteen he professed to have seen a remarkable vision. Two personages, he declares, stood above him in a "pillar of light." "One of them," he says, "spoke to me, calling me by name, and said, 'This is my beloved Son; hear him.'" Joseph then asked the Lord, for such he declared the personage to be, what church he should join. Concerning the answer which he received, Mr. Smith says: "I was answered that I should join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight; and that the professors were all corrupt." The above quotation is from Tullidge's Life of Joseph the Prophet, pages 3 and 4, published by the Reorganized Church of Latter Day Saints at Lamoni, Iowa. This shows the light in which the founder of Mormonism viewed all other churches and creeds. The churches were all wrong, their creeds an abomination, and their teachers and professors all corrupt. Surely, according to "Joseph the Prophet," the world was in a most deplorable condition. Three years later Joseph had another interview which lasted all night, but this time it was the angel Moroni who appeared. The angel told Joseph that "God had a work for him to perform" -- that "there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent" -- and that deposited with these plates were "two stones in silver bows," by means of which the book must be translated. (See Tullidge's History, pages and 10.) Here follows an interval of just four years to a day. During this time Joseph was seemingly on very intimate terms with the angel Moroni -- said angel being none other than the departed spirit of the prophet Moroni, who wrote the closing book of the Book of Mormon, and who "hid up unto the Lord" the plates containing the record of his people. (See Book of Mormon, chapter 4, page 532.*) Remembering exactly where he had "hid up " these plates, he of course experienced no difficulty in directing Joseph to the very spot where he had concealed them over 1400 years before. After four years of careful training under the tutelage of Moroni, Joseph was permitted to take the treasure from its long concealment and begin the translation of the sacred record by means of the "two stones set in a silver bow," otherwise known as the "Urim and Thummim." __________ * NOTE. -- The copy of the Book of Mormon from which I quote is known as the "Palmyra edition," the first ever printed and the page number will not, therefore, agree with subsequent editions, but book and chapter I think are the same. |
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He made the acquaintance of Joseph Smith some time after he had commenced the pretended translation of the plates, assisted by one Martin Harris, a farmer of some means, who had become interested in the story concerning the angel and the plates. Harris wrote for Joseph till they had produced one hundred and sixteen pages of manuscript, which Harris was permitted to take with him to his home. This MS., it is charged, was stolen from Harris by an enemy, supposed to be his wife. This so interrupted the work of translation that no further work was done till Oliver Cowdery made the acquaintance of the young prophet, when the work was commenced anew. "Two days after the arrival of Mr. Cowdery," says Joseph, "I commenced to translate the Book of Mormon, and he commenced to write for me, which having continued for some time, I inquired of the Lord through the Urim and Thummim, and obtained the following revelation." (Tullidge's History, page 35). Then follows a lengthy revelation, from which is excerpted the following: "Behold, thou art Oliver, and I have spoken unto thee because of thy desire; therefore treasure up these words in thy heart.... And behold, I grant unto you a gift, if you desire it of me, to translate even as rmy servant Joseph." (Ibid, pages 36 and 37). I thus particularly refer to the circumstance of Oliver Cowdery's association with Joseph Smith in the very rise of Mormonism, for the purpose of correcting an error which for some unaccountable reason has become well-nigh universal. Except by those acquainted with the facts connected with the early stages of its development, it is generally believed that Sidney Rigdon was the chief abettor of Joseph Smith in concocting the Morrmon scheme. The usual debater undertakes to trace the Book of Mormon to the Spaulding romance through Sidney Rigdon. Nothing can be more erroneous, and it will lead to almost certain defeat . The well-informed advocate of Mormonism wants no better amusement than to vanquish an opponent in discussion who takes this ground. The facts are all opposed to this view , and the defenders of the Mormon dogma have the facts well in hand. I speak frorn experience. As a matter of fact, Sidney Rigdon was an earnest and able advocate of the Reformation contemporaneously with Alexander Campbell, and pastor of a church at Mentor, Ohio, at the very time Joseph Smith and Oliver Cowdery were propagating Mormonism in New York and Pennsylvania. Sidney Rigdon had never heard a Mormon sermon, nor had he ever seen a copy of the Book of Mormon till he was presented with one by Oliver Cowdery and Parley P. Pratt in the fall of 1830. It is an historical fact that Mr. Rigdon became a convert to the new religion through the preaching of these gentlemen during the visit referred to above. Mr. Rigdon's large influence and pursuasive eloquence carried with him a great number of his admirers in that section of Ohio, which unquestionably gave the first decided impetus to the Mormon delusion. An eloquent speaker, and a gentleman of more than ordinary attainments, he soon became a recognized power in the propagation of the new faith. Success of the efforts put forth in this section of Ohio was doubtless the prime cause of the settlement at Kirtland a short time afterwards, and which in its turl;led to the building of the Kirtland temple. In order to the successful refutation of the Mormon dogma it is not at all necessary to connect Sidney Rigdon with Joseph Smith in its inception. In fact, such a course will almost certainly result in failure; and the principal reason why it will fail is because it is not true. Truth is always better than error, and is much more easily maintained. THE SPAULDING ROMANCE. In this connection it may be well to remark that another error, closely allied to the above, and co-extensive with it, is that which relates to what is popularlyknown as the Solomon Spaulding romance, out of which, it has been uniformly urged, the Book of Mormon was concocted by Joseph Smith and Sidney Rigdon. If it be true that the Book of Mormon is nothing more than a revamped edition of the old Spaulding romance, then it follows that the former must possess at least a few of the characteristics of the latter. Necessarily there would be a similarity in design, or a correspondence between the names, neither of which is true. The long-lost Spaulding story has at last been unearthed, and is now on deposit in the library of Oberlin College at Oberlin, Ohio, and may be examined by anyone who may take the pains to call on President Fairchild, of that institution. In a letter to Joseph Smith, of Lamoni, Iowa, dated at Honolulu, Sandwich Islands, March 28, 1885, Mr. L. L. Rice, in whose possession the original Spaulding story had been resting for forty-four years -- from 1839 to 1885 -- says: "There is no identity of names, of persons or places, and there is no similarity of style between them.... I should as soon think the book of Revelation was written by the author of 'Don Quixote,' as that the writer of this manuscript was the author of the Book of Mormon." The writer has examined a certified copy of this remarkable document, and to say he was surprised is to express it moderately. Instead of exhibiting the qualities of a scholarly mind, as we had been led to believe it would do, quite to the contrary, it bears every mark of ignorance and illiteracy, and is evidently the product of a mind far below the average, even in the ordinary affairs of life. A twelve-year-old boy in any of our common schools can tell a better story and couch it in far better English. The Spaulding story is a failure. Do not attempt to rely upon it -- it will let you down. The entire theory connecting Sidney Rigdon and the Spaulding romance with Joseph Smith in originating the Book of Mormon must be abandoned. We have something better. All Mormon history and biography agree in connecting Oliver Cowdery, a man the equal of Sidney Rigdon in point of scholastic attainments and personal polish, directly with Joseph Smith in every stage of the development of Mormonism. It was Oliver Cowdery -- not Sidney Rigdon -- who assisted in the so-called translation of the plates. It was he who helped to prepare the book for the press; and he it was, doubtless, who expected to share the profits arising from its sale. It was Cowdery, not Rigdon, who was in the woods with Smith when the angel -- John the Baptist -- is said to have laid his hands upon their heads and ordained them to what they call "the Aaronic Priesthood." It was Oliver Cowdery who was the first to receive baptism at the hands of Joseph Smith, and who in turn baptized the prophet. It was Oliver Cowdery who ordained Joseph Smith by the "laying on of hands," to be the "first elder of the church," and who in turn ordained Oliver to be the "second elder of the church;" and it was Oliver Cowdery who assisted Joseph in the organization of the church at Seneca, Fayette Co., N. Y., April 6, 1830. In order to verify the above statement of facts, the reader is referred to Tullidge's History, pages 35, 43, 44, 75 and 77. But no intelligent Latter Day Saint will deny these statements. Thus it will be seen that Sidney Rigdon had absolutely nothing to do with originating Mormonism. THE FOUNDATION. That the whole Mormon superstructure is founded upon the Book of Mormon, no one will perhaps attempt to deny. If that book is true, then the authority of the Mormon Church is established beyond the possibility of reasonable doubt. But if it is false, then Mormonism may justly be branded as the most stupendous fraud of the ages, and its advocates are left without even the shadow of truth upon which to base their claim to divine authority.The divine authenticity of the Book of Mormon must, therefore, be sustained by the testimony of competent witnesses, or Mormonism is a failure. Can its claims be sustained by the evidence offered in its support? If not, then the book and the system built upon its claim to be a divine revelation must go down together. In order to properly test the claims of the book we must first understand just what these claims are. THE PURPORT OF THE BOOK OF MORMON. Tho Book of Mormon is represented to contain a detailed account of three separate colonies which settled upon the great American Continent, the first coming from the tower of Babel, the other two from Jerusalem. The most important of these was that led by one Lehi, and with which the Book of Mormon principally deals.This Lehi, a prophet, left Jerusalem, accortling to the narrative, "in the commencement of the first year of the reign of Zedekiah, king of Judah " (B. of M., page 1), in the year 600, B. C. It describes the wanderings of the little band through the wilderness on foot till they reached the borders of the Red Sea, and their sojourn upon the banks of a large stream, which flows into the Rect Sea. From this point they traveled in a south-southeasterly direction, till finally they came to the sea called "Ireantum." Here they build a ship, and, under the direction of the self-appointed Nephi, the youngest of four brothers, sail for the "promised land;" but where the promised land was located, or in what direction, the record does not inform us. The book relates circumstantially the wanderings of the colony in the great wilderness in the promised land, till they finally settle somewhere in the interior. Dissension finally arises, and Nephi, with his two younger brothers, Jacob and Joseph, separated from their elder brethren, Laman, Lemuel and Sam. Henceforth they were two separate peoples, known as "Nephites" and "Lamanites." The book gives a very full account of the numerous wars and contentions between the two races, till the Nephites became extinct, in the year A. D. 420, leaving the entire Continent in possession of the Lamanites, from whom our American Indians are said to be descended. Instead of keeping their records on papyrus, as did the Hebrews in every age, they were written on "plates of brass," and in the Egyptian, instead of the Hebrew language. This is a very important point, and should be borne in mind. For a more extended account the reader is referred to Tullidge's History, pages 45-64. The Book of Mormon, professedly written by a succession of prophets, stands to the inhabitants of Ancient America in the same relation that the Bible sustains to the Israelites. It is in fact the American Bible. The validity of this remarkable claim will be thoroughly examined under the proper head. APOSTLES CHOSEN. Having thus briefly sketched the rise of the Mormon hierarchy, let us now proceed to notice the different stages of its development. When first organized the church consisted of but six members. The new doctrine rapidly spread into the neighboring States, and among the accessions to the new church were such men as Sidney Rigdon, Parley P. Pratt, Brigharn Young, Orson Pratt, Heber C. Kimball, Orson Hyde and others.It now became necessary, in the opinion of this modern seer, to effect a more complete organization of the church. Joseph, having conceived the idea of an apostolic church, received a "revelation" appointing three men who were to choose the twelve apostles for the church of the new dispensation. At a meeting called for the purpose at Kirtland, O., Feb. 14, 1835, the "Twelve" were chosen in the following manner: "The three witnesses (to the Book of Mormon), namely, Oliver Cowdery, David Whitmer and Martin Harris, united in prayer; they were then blessed by the laying on of the hands of the Presidency, and then proceeded to make choice of the Twelve." (Tullidge's History, page 150.) On page 154 of the same work, in giving the apostolic charge, Oliver Cowdery says: "Have you desired this ministry with all your hearts? If you have desired it, you are called of God, not of man, to go into all the world." Continuing this charge to these apostles, Mr. Cowdery says: "Remember, you are not to go to other nations till you receive your endowment. Tarry in Kirtland until you are endowed with power from on high." (Ibid, page 157.) We cite the above in order to call attention to the marked difference between the Lord's method of calling twelve apostles and that employed by Joseph Smith, and shall give special attention to it in the proper place. THE FIRST PRESIDENCY. Not only was there a "quorum" of twelve apostles, but another "quorurm" of vastly more importance was called into existence, known as the "First Presidency."This body of dignitaries is a triumvirate, consisting of a "chief apostle and high priest, with two associate counselors." This is the highest official executive body in the church There is also another triumvirate of lower grade, composed of the "Presiding Bishop" and his two counselors. The Bishop has charge of the finances of the church, and should be a literal descendant of Aaron. But in the event that such descendant can not be found, a person of some other lineage may be chosen, as shown in Joseph's "revelation on priesthood," as follows: "The bislloplick is the presidency of this (Aaronic) priesthood, and holds the kwys of authority of the same. No mall has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant of Aaron. But as a high priest of the Melchisedek priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descedant of Aaron can be found." (Tullidge's History, page 217; also Doctrine and Covenants, Sec. 68, Par. 2, page 199.) The italics are mine. But you may ask, How is it possible at this late day to determine this difficult question of Aaronic lineage? To ordinary mortals this would, I confess, prove an insurmountable barrier; but Joseph was a man of resources, and this matter of lineal descent was a trifling affair. You must bear in mind the fact that Joseph was in possession of that magical "Urim and Thummim," by means of which he had access to the fountains of all knowledge. Appealing to this, the question was soon settled. A PATRIARCH must be appointed whose duty and privilege it shall be to determine the lineage, not only of the man whosc privilege it is to "hold the keys of this priesthood," but of any and every man who may be curious to know from just which of the twelve patriarchs of old he might be descended. THE PATRIARCH ANOINTED. Accordingly "my servant Joseph Smith, Sen.," was duly consecrated to the patriarchate of the church. The particulars of this unprecedented transaction are given by Tullidge, as follows:"The interesting episode of anointing and blessing the first patriarch of the church, with the marvelous manifestations which then occurred, is spoken of by Joseph as follows: "We then laid our hands upon our aged father Smith, and invoked the blessings of heaven. I then anointed his head with the consecrated oil, and sealed many blessings upon him. The presidency then in turn laid their hands upon his head, beginning at the eldest, until they had all laid their hands upon him, and pronounced such blessings upon his head as the Lord put into their hearts, -- all blessing him to be our Patriarch, to anoint our heads, and attend to all duties that pertain to his office." (Tullidge's History, page 161.) This remarkable ceremony took place in the unfinished temple at Kirtland, Ohio, Jan. 21, 1836. On Feb. 28, 1835, two weeks after the twelve apostles were chosen, and at the same place, "The Apostles of the Seventies" were in part called and ordained. (Ibid, page 160.) OTHER OFFICERS. Then follows the "Quorum of High Priests," the bishop and his "two associate counselors," elders, "priests," teachers and deacons. As completed, the organization stands thus:1. The First Presidency; 2. The Patriarch; 3. Twelve Apostles; 4. Seventies; 5. High Priests; 6. Bishops; 7. Elders; 8. Priests; 9. Teachers; 10. Deacons. The above officers are named in the order of their importance, and comprise the entire official force of the Mormon Church. No church organization short of this will pass muster with any Latter Day Saint as the Church of Christ. Wm. H. Kelley, one of the twelve apostles of the "Reorganized Church of Jesus Christ of Latter Day Saints," in his work entitled "Presidency and Priesthood," after an exhaustive argument to prove the above organization to be strictly Biblical (see p. 83), clinches his argument with the following: "After having made diligent search among all the societies and organizations extant, with your guide (the Bible) in hand, where do you find amidst them all, my friend and reader, an institution in exact accord with the pattern of Christ's Church? Ah, echo answers, Where? Yet one established according to this plan is all that God has ever deigned to acknowledge as his. What will you do? Throw away your guide, and join the daughters of the old mother, or some institution of men? You cannot afford to do this." (Presidency and Priesthood, pages 188 and 189.) Again: "Tired and discouraged, perhaps, you are ready to exclaim: With guide in hand, I have surveyed the whole of Christendom, and I have failed to find an organization in harmony with it, or anything approximating it. I want to be saved! I must join something or I am lost! Hold, sir! The daughters of 'Mystery, Babylon' cannot save you; neither any institution of man." (Ibid, pages 190 and 191.) In the foregoing extracts we have the very essence and spirit of the Mormon theology. The sentiment is that expressed by Joseph Smith, and is entertained by every branch and faction of the Mormon Church in every part of the world. It is the spirit by which its ministry is controlled, although for prudential reasons they do not always declare it so plainly and bluntly as does Mr. Kelley. Of all religions extant to-day, Mormonism is the most exclusive and intolerant. How unlike the religion founded by Christ! How unlike the spirit of Mormon intolerance was that which characterized the teachings of the world's great Law-giver! He could say: "He that is not against us is for us," but Joseph Smith says, substantially, that "We are against every man and every church, because they are all wrong; their creeds are an abomination, and their teachers all corrupt." Among ecclesiastical bodies the Mormon Church is the Ishmael of the nineteenth century. Its hand is against every man and every church. It tolerates nothing which is not purely Mormon in its origin and tendencies. THE DOCTRINES OF THE CHURCH. The doctrines of Mormonism are characterized by peculiarities as remarkable as they are, in many respects, erroneous. Briefly stated, they are as follows:"(1) Faith in God. (2) Faith in Jesus Christ. (3) In the Holy Ghost. (4) Belief in the doctrine of repentance. (5) In baptism. (6) In the laying on of hands. (7) In the resurrection of the dead. (8) Eternal judgment. (9) The Lord's Supper. (10) The washing of feet. These, together with... the endowment of the Holy Ghost as realized and enjoyed in the testimony of Jesus, -- such is faith, wisdom, knowledge, dreams, prophecies, tongues, interpretation of tongues, visions, healings," etc. -- (Presidency and Priesthood, pages 83 and 84). Mr. Kelley might have included in the above three other points of doctrine, peculiarly Mormon, and without which the list is by no means complete, namely: the "law of tithing," the "gathering of the saints," and " baptism for the dead." Having presented what may fairly be termed the groundwork of Mormonism, I shall now proceed to a careful examination of the material entering into both its foundation and superstructure. The laws of construction require us to begin at the foundation and build upward; but, quite to the contrary, if we undertake to tear down and remove a useless and dangerous structure, we usually begin at the top and work downward; and as the work in hand is destructive rather than constructive, we shall adopt the latter method. |
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The place described as the scene of this prophecy is Jerusalem, "the city where David dwelt." At the time the "woe" was pronounced Jotham was probably king of Judah. The city was to be in a state of "distress " because of the "multitude of strangers " that should "camp against her round about," and should "raise forts against her." This means that a great army, irresistible in force and numbers, was to "lay siege "against this stronghold of Judah, and as the result of this persistent attack Jerusalem was to be " brought down" and should be made to "speak out of the ground." Says the prophet concerning Jerusalem: "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" (verse 4.) "Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and with great noise, with storm and tempest, and the flame of devouring fire" (verse 6.) With the "woe" thus briefly outlined, let us now carefully examine subsequent history for evidences of its accomplishment. Some eight years after Samaria had been taken by Shalmanesser, king of Assyria, Sennacherib, his successor to the throne of the Assyrian Empire, "came up against all the fenced cities of Judah and took them," and placed Hezekiah, king of Judah, under heavy tribute, but failed to subjugate the city of Jerusalem. (See 2 Kings 18:13-16.) His army defeated by the display of miraculous power, Sennacherib returned to Nineveh, where he was shortly afterwards assassinated by one of his sons. The good king Hezekiah died about the year 710 B. C., and his wicked son Manasseh succeeded him, and reigned in his stead. Under his rule the people became very wicked, so much so that the Lord said concerning them: "Behold, I am bringing such an evil upon Jerusalem and Judah that whosoever heareth of it both of his ears shall tingle." (2 Kings 21: 12 ) In passing briefly over this period of Jewish history it is not in the least difficult to discover that the people became more and more corrupt until they were finally ripe for destruction. Their career of sin and wickedness was "suddenly " brought to an end by the invasion of Nebuchadnezzar, king of Babylon, during the reign of Zedekiah, king of Judah. A graphic description of the terrible calamity which befell the city may be found in the twenty-fifth chapter of 2 Kings, as follows: "And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his host, against Jerusalem and pitched against it; and they built forts against it round about. And the city was besieged unto the eleventh year of king Zedekiah. And on the ninth day of the fourth month the famine prevailed in the city, and there was no bread for the people of the land. And the city was broken up, and all the men of war fled by night by the way of the gate between the walls, which is by the king's garden,... and the king went the way toward the plain. "And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzar-adan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: and he burnt the house of the Lord, and the king's house, and all the houses of Jerusalem, and every great man's house burnt he with fire. And all the army of the Chaldees that were with the captain of the guard brake down the walls of Jerusalem round about. "Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzar-adan the captain of the guard carry away. So Judah was carried away out of the land." (2 Kings 25: 1-4, 8-11, 21.) To the above Jeremiah adds his testimony in the following language: "In the ninth year of Zedekiah, king of Judah, in the tenth month, came Nebuchadnezzar king of Babylon and all his army against Jerusalem, and they besieged it. And the Chaldeans burned the king's house and the houses of the people with fire, and brake down the walls of Jerusalem." (Jer. 39: 1, 8.) "And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about. "So the city was besieged unto the eleventh year of king Zedekiah. And in the fourth month, in the ninth day of the month, the famine waxed sore in the city, so that there was no bread for the people of the land. Then the city was broken up." (Jer. 52:4-7.) When we pause to consider the fact that Jeremiah, one of the witnesses quoted above, was among the captives, and, therefore, an eye witness to the events described, and the further fact that the "woe " described by this prophet occurred nearly one hundred and twenty years after the "woe" predicted against Jerusalem by the prophet Isaiah, there remains little room for any doubt that one prophet was but writing the history of an event predicted by the other. At the risk of being regarded as somewhat tedious, I will venture to call attention to the striking similarity of the specific terms employed by the two writers. 1. ISAIAH says his "woe" was predicted of Jerusalem, "the city where David dwelt." JEREMIAH says he was writing of a calamity which befell that city. 2. ISAIAH says, " There shall be heaviness and sorrow " (verse 2). JEREMIAH says, "The famine was sore in the city, so that there was no bread for the people of the land," thus causing heaviness and sorrow (verse 6). 3. ISAIAH says, "I will camp against thee round about" (verse 3). JEREMIAH says, "Nebuchadnezzar king of Babylon came... against Jerusalem and pitched (camped against it" (verse 4). 4. ISAIAH says, "I will lay siege against thee with a mount " (verse 3). JEREMIAH says, "So the city was besieged unto the eleventh year of king Zedekiah" (verse 5). b. ISAIAH says, "I will raise forts against thee" (verse 3). JEREMIAH says, "And... Nebuchadnezzer built forts against it round about" (verse 4). 6. ISAIAH says, "Thou shalt be brought down" (verse 4). JEREMIAH says, "Then the city was broken up." 7. ISAIAH says, "Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire" (verse 6). JEREMIAH says the city was utterly destroyed by fire: "Now, in the fifth month, and the tenth day of the month, which was the nineteenth year of Nebuchadnezzar, king of Babylon, came Nebuzar-adan, captain of the guard which served the king of Babylon, into Jerusalem, and burned the house of the Lord, and the king's house, and all the houses of Jerusalem, and all the houses of the great men, burned he with fire: And all the army of the Chaldeans, that were with the captain of the guard, brake down the walls of Jerusalem round about." (Jer. 52:12-14). Here we have seven points of identity and agreement between the prophecy of Isaiah, and its fulfillment in the recorded history of its accomplishment by Jeremiah. Add to the testimony of Jeremiah that of 2 Kings 25: 8-10 -- the language being exactly that of the prophet just quoted -- and we have evidence absolutely unquestionable, so perfect is the agreement between the prophecy and its subsequent fulfillment, and proves, beyond the possibility of a reasonable doubt, that the prediction of Isaiah 29: 1-4 had its complete accomplishment in the utter destruction of "Ariel, the city where David dwelt," the captivity of the Jews, and the overthrow of their kingdom. Should any additional proof be required, it may very readily be furnished in the history of the nations engaged in this terrible work of desolation. It is not infrequently the case that God punishes the wicked nations or individuals employed as a means the execution of divine justice. Of this fact we have a very striking illustration in the subsequent overthrow and subjugation of the Babylonian Empire. But before passing to a brief consideration of this bit of history, let us follow this prophecy of Isaiah a little further; for as I now view it, the prophecy of Babylon's destruction is recorded in verses seven and fourteen, inclusive, of the twenty-ninth chapter. The particular reason offered for the careful examination of this matter may be found in the fact that the Saints place, as I think, an unwarranted construction upon the passages to be reviewed. Along with all their leading minds, such as Blair, Kelley, Forscutt, Lambert and Derry, Latter Day Saints maintain that the later portions of this chapter refer to the spiritually blind and "drunken" condition of the religious world at the present age; while others think quite differently. To what, in reality, are but flights of Oriental imagery and comparison, they give a literal construction. But these things we may consider in their proper place, if time and space will permit. At the close of the sixth verse, after declaring the utter destruction of Jerusalem by "flames of devouring fire," the prophet proceeds to unfold the destiny of the Chaldean army, and the overthrow of the Babylonian Empire, who were the direct instruments employed in the destruction of the "City of David," in the following graphic, yet highly poetic, style: "And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition (fortification), and that distress her, shall be as a dream of a night vision." (Isa. 29: 7). Let us now inquire: Who are to become as the "dream of a night vision?" The answer cannot be misunderstood. It is "the multitude of all the nations that fight against Ariel" -- Jerusalem -- the nations of Babylon, Syria, Egypt and Assyria, who at different periods were engaged in war against Jerusalem and Judah, but specifically that of Babylon. Their extinction was to be so nearly absolute as to render them to future ages as "the dream of a night vision;" even as of "an hungry man," who thinks he is eating, but who only awakes to find himself hungry still. To show beyond doubt that this is a representation of the future condition of these nations, the prophet concludes the eighth verse by saying: "So shall all the nations be that fight against Mount Zion." I wish to call particular attention to the fact that this prediction is made concerning the nations that should fight against "MOUNT ZION," and not against a people who, at some remote age of the past, may have lived and warred with one another upon the American continent. These nations have all passed away, and have become, indeed, as the "dream of a night vision." Not one of them remains to tell the story of their former greatness. Continuing, at the ninth verse, the prophet exclaims: "Stay yourselves, and wonder; cry ye out and cry: they are drunken, but not with wine; they stagger, but not with strong drink." Who are represented as being "drunken," and who "stagger?" Let the next verse answer; and remember, the language is addressed to the inhabitants of Jerusalem: "For the Lord hath poured out upon you (the Jews) the spirit of deep sleep, and hath closed your eyes: your prophets and your rulers, the seers hath he covered." (V. 10). Here we have the fact, not only as to who were to be drunken and stagger, but the very cause of this condition. These Jews, at the time we are describing, were overcome by the "spirit of deep sleep," thus closing their eyes, so that to them their "prophets and seers" were "covered," or hidden from their view. None escaped the terrible drowsiness of this overpowering spirit of sleep. It included in its sombre folds every phase of Jewish life: even their "rulers and seers" were involved to a very remarkable degree. Oppressed by this "spirit of deep sleep," whenever they attempted to move they would inevitably and unavoidably "stagger." Respecting the lamentable condition of both priest and people, the learned as well as the unlearned, the prophet, in the following verse says: "And the vision of all, (including their "rulers and seers,") is become unto you as the words of a book (the marginal reading is letter) that is sealed, which men delivered to one that is learned, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed. And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned." (Verses 11, 12.) Let us now proceed to analyze this text and see if we can learn the real facts therein set forth. We learn: 1. That a certain people were reduced to a state of drunken stupor, not from wine or strong drink, but from a condition of "deep sleep " into which they had fallen, as the result of sin. 2. That this condition was general, including many of their prophets, their rulers and their seers. 3. The people referred to were the people of ancient Israel, but specifically the Jews. 4. That the "learned" were reduced to the same lamentable condition as that of the unlearned. They could neither see nor read the words of the letter. Clearly, and undoubtedly, all that is meant by the eleventh verse is, that the people were morally debased and spiritually blind, -- so blind, indeed, that they were as utterly incapable of reading the designs of God concerning themselves, as the learned man Would be to "read a letter that is sealed," or for the "unlearned" man to read the same letter if the seal were broken and the letter laid open before his eyes. The fact is perfectly clear that neither could read a letter under these conditions; and would, therefore, blindly stagger on to the end of the road that should ultimately lead to their destruction. Because of these conditions, the prophet continues thus: "Wherefore the Lord said, Forasmuch as this people (the Jews) draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precepts of men; therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (Verses 13, 14.) Notwithstanding their generally depraved and benighted condition, the Jewish people, at the time of their desolation, had a few "wise" and "prudent" men among them. A marvelous work, "even a marvelous work and a wonder," was to be performed "among this people," and these "wise men" fully understood the nature of this work, and strove earnestly to avert the pending calamity by giving them wise counsel, and exhorting them to repentance. Prominently among their "wise men" were Jeremiah, Ezekiel and Hosea. But the wisdom of their "wise men" was allowed to "perish," and the "understanding of their prudent men" was "hid" from this gainsaying people because of their great iniquity and their lamentable and hopeless state of blindness. At the time Isaiah delivered this wonderful prophecy, not one of her rulers or princes believed Jerusalem could be taken by an enemy, so perfect was their confidence in the strength of her fortifications and the impregnability of her walls. From the time when David, the great warrior-king, first established his capital here, till the time of Isaiah's prophecy, it had successfully resisted the assaults of every enemy, no matter what his strength, till it had become the settled conviction that no power on earth could bring her under subjection, and render her tributary to a Gentile nation. But notwithstanding all this the Lord said, "Behold I will proceed to do a marvelous work, even a marvelous work and a wonder among this people." Even when the Chaldean army had encamped "round about" the city, and had proceeded to "raise forts " against her, building mounds, says Josephus, in height, equal to the height of the walls of the city, those within had no fears of being overpowered and defeated by this great "multitude of strangers." I quote from Josephus upon this point as follows: "Now the King of Babylon was very intent and earnest upon the siege of Jerusalem; and he erected towers upon great banks of earth, and from them repelled those that stood upon the walls: he also made a great number of such banks round about the whole city, whose height was equal to those walls. However, those that were within bore the siege with courage and alacrity, for they were not discouraged, either by the famine or the pestilential distemper, but were of cheerful minds in the prosecution of the war... And this siege they endured for eighteen months, until they were destroyed by the famine, and by the darts which the enemy threw at them from the towers." (Antiq. Book 10, ch. 8, pp. 253, 254). Nothing, perhaps, could appear more marvelous to this very confident people than to see the victorious Chaldean army enter the city, after having battered down her walls, and to witness the complete overthrow of their proud kingdom, and behold the desecration and destruction of their magnificent temple by "flames of devouring fire;" and yet it was done. This "marvelous work and a wonder," predicted by Isaiah, was accomplished in a most striking and literal manner, as we have just seen by the testimony of both Jeremiah, the prophet, and Flavius Josephus, the historian. Having witnessed the terrible devastation of his beloved city, and the reduction of his people to a state of servitude and bondage, the prophet mournfully exclaims, as if in great surprise: "How doth the city sit solitary that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary! " (Lam. 1:1). As a reason assigned for this distressed condition of his people, Jeremiah says: "Jerusalem hath grievously sinned; therefore she is removed.... Her filthiness is in her skirts; she remembereth not her last end; therefore she came down wonderfully: she hath no comforter." (Vs. 8, 9). Isaiah predicted of Jerusalem, "Thou shalt be brought down;" and Jeremiah records the fact that "she came down wonderfully." That it is not forcing the sense of the passage in Isaiah to say the "marvelous work and a wonder" can be nothing more nor less than the work of desolation just described, will be rendered apparent from the following declaration of the prophet Jeremiah: "The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem." (Lam. 4:12). To Jeremiah, as well as to "the prophets, the rulers, and the seers," it was a "marvelous" thing that the "enemy" should have "entered into the gates of Jerusalem." Whatever is "marvelous" is at the same time a wonder. Hence, the Lord did a "marvelous work, even a marvelous work and a wonder," when he permitted the enemy to enter into the gates of the beloved city and batter down her walls, burn with "flames of devouring fire" the beautiful and costly temple; rob the house of the Lord of its magnificent treasure, and carry the daughters of Zion away captive into Babylon. We venture the assertion that not in all history can there be found a circumstance that looks so much like a complete and circumstantial fulfillment of Isaiah's prophecy as this. Certainly the vague theory concerning the Book of Mormon does not contain one single element of its accomplishment. Every material point advanced in its support is seriously in question. Not one thing claimed by its advocates is conceded. Not a scholar of the century, the most advanced period of the world's history, has ever given it his support. The entire premise is founded in the most wild and reckless speculation of an uncultivated mind. Nothing is proved. All is assumed. Rut this cannot be affirmed of the present argument. The premise is a clear, well-defined statement of prophecy, and the conclusion derived from the premise is supported by plain, unquestionable facts of history.
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