Mormonism: Its Leaders and Designs/Chapter 11

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Chapter XI.

The Book of Mormon is not what it pretends to be, a revelation from God; then, what is it? What is its real origin? Is Smith the author, or had he assistance? If he had accomplices, who were they, and what were the inducements held out to them? What was their object? Were they victims. to his deceit or accessories to his fraud? These become not. only interesting but important questions. To these questions a reply is attempted in this chapter.

It is very difficult to detect, in ordinary cases, evidences of fraud. Unless by the exposure by an accomplice, it is necessary to make a minute investigation of the circumstances of the case, remembering the third law of evidence, "Things must agree with collateral facts."

The apologists for the Book of Mormon boldly demand "What object could Joseph Smith and these witnesses have had if the transaction be a fraud?" There are three motives ​that induce deceit—the desire for wealth, reputation, and power. The whole of these actuated Smith; the first of these induced the witnesses. This will be clearly established.

It is important here, however, to determine what testimony is credible on this subject? The Mormons ever brand as "liar and perjurer" any who oppose and testify against them. They require us to believe Smith on testimony that no jury would receive. We require them to disbelieve Smith, on testimony any jury would credit; the testimony of disinterested witnesses well cognizant of the facts, corroborating each other's statements without collusion, which are also confirmed by circumstances known, and which would compel the assent of any unprejudiced examiner.

It was quite common in the western part of New York, about thirty years ago, for men to dig for treasure which they supposed had been hidden by Captain Kidd and others. Many plans were tried and much imposition practiced by means of divining-rods, dreams, and seeing-stones. It was not at all a new thing for Smith, therefore, to pretend to the power of seeing where gold was by the use of a "peep-stone," nor did it surprise the inhabitants of that locality.

Willard Chase, before Judge King, Wayne county, N. Y., swears that, in 1822, as Joseph Smith (then seventeen years old) and himself were digging a well, he found a curious white stone, about twenty feet from the surface. "Joseph Smith put it into his hat, asserting that by putting his face to the top of it, he could see in the stone." The next day Smith borrowed the stone, which Chase reluctlantly lent. Smith soon began to publish what wonderful things he could see in ​it. Chase ordered its return. In 1825, Smith borrowed it again, alleging he wanted it for an important purpose and promised its immediate return. In the fall of 1826, Chase sent for it, when Smith refused to restore it; Chase insisted on its restoration, Smith persisted in his refusal. In 1827, Chase swears, "Smith told me of having found his Golden Bible, and he said, 'If it had not been for that stone of yours (acknowledging it to be mine), I could not have obtained the book.' He then wished me to make him a chest to put his book into, but I refused." In 1830, Chase again demanded the stone of Hiram Smith, Joseph's brother, in the presence of Martin Harris. "Hiram replied that I could not have it, for Joseph used it in translating the new bible." "I represented to him that the stone was mine and that I must have it; when Martin Harris flew into a rage, called me a liar, and took me by the collar. Hiram joined in the scuffle, shaking his fists at me and abusing me in the most scandalous manner." Chase could never afterward obtain that stone.

The testimony of Willard Chase is confirmed by Isaac Hale, Smith's father-in-law, who affirms "I first became acquainted with Joseph Smith in November, 1825. He was then in the employ of a set of men who were called 'money-diggers,' and his occupation was that of seeing, or pretending to see, by means of a stone placed in his hat and his hat placed over his face. In this way he pretended to discover minerals and hidden treasures. The manner in which he pretended to read and interpret his plates was the same as when he looked for 'money-diggers,' with the stone in his hat, and his hat over his face, while the book of plates was at ​ ​the same time hidden away." Peculiar importance attaches itself to the testimony of Isaac Hale, from the fact of some of the "translation" being done at his house, till he became disgusted with their knavery and turned them all out of doors; and that Smith was still cheating in 1825; two years after pretending to have had his vision.

In this stone of W. Chase, was the real origin of Smith's Urim and Thummim. The ancient Urim and Thummim was in Aaron's breast-plate, "on his heart." Ex., xxviii. 30. Smith, however, fixed his into golden rims, and put them on his eyes. "Each was so large," says Martin Harris, "that a man could look, with both eyes, through one stone."

Nor was Smith's the only stone among his believers. In September, 1830, Smith had to get a revelation, commanding Cowdery to "take his brother, Hiram Page (one of the eight witnesses to the Book of Mormon) between him and thee alone, and tell him that those things which he hath written from that stone are not of me, and that Satan deceiveth him." (Doc. and Cov., p. 203.) While Page conceived he had an equal right to obtain revelations through his stone, Joseph could endure no rival to his pretensions. His only means of power was by keeping himself the sole revealer of God's will and word. To share with another the raft that was bearing him on, was to sink himself. It was a contest between Joseph Smith and Page. Page was the weakest, and he went down.

Here, then, is the origin of the Urim and Thummim idea; what suggested that of the golden plates? It is a fact that Smith did copy some characters on to a slip of paper, which ​he sent by Martin Harris to Professor Anthon. It is also a fact, that the description of the characters made by the Professor, does somewhat resemble the description of the glyphs of Otolum, made subsequently by Professor Rafinesque (Atlantic Journal, 1832, Professor Rafinesque). Of this similarity O. Pratt makes great capital as a proof of the Book of Mormon. I admit the resemblance. It is also a fact that eight men testified that Smith had shown them several plates curiously engraved; that they "did handle and heft them;" and that they knew Smith had them. Although, as before shown, these plates could not have been the pretended golden Bible, yet I think there can be no doubt that these men told the truth as to seeing and handling certain plates, and that Smith had them. Unless Smith had got something, he could never have originated the idea of the book; could not have copied the characters sent to Professor Anthon by Martin Harris; still more, those characters could not have happened to resemble engravings subsequently found; and as these eight do not pretend, as do the three, to have seen them with all the ridiculous concomitants of the eye of faith and coming of angels, it is reasonable to believe that Smith really possessed some plates. If their testimony be credible, it proves that he not only had them, but that he kept them, and not delivered them "up to the angel," as he elsewhere pretends. To possess the plates is one thing, to have received them from God is quite another. To admit that he had them does not admit the truth of the Book of Mormon.

"How did he get them?"

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"On the 16th of April, 1843, a respectable merchant, by the name of Robert Wiley, commenced digging in a large mound near this place. He excavated to the depth of ten feet, and came to rock. On the 23d, he and quite a number of the citizens, with myself, repaired to the mound, and after making ample opening, we found plenty of rock, the most of which appeared as though it had been strongly burned; and after removing full two feet of said rock, we found plenty of charcoal and ashes; also human bones, that appeared as though they had been burned; and near the eciphalon a bundle was found, that consisted of Six Plates of Brass, of a bell-shape, each having a hole near the small end, and a ring through them all, and clasped with two clasps. The ring and clasps appeared to be iron, very much oxydated: the plates first appeared to be copper, and had the appearance of being covered with characters. It was agreed by the company that I should cleanse the plates. Accordingly, I took them to my house, washed them with soap and water, and a woolen cloth; but, finding them not yet cleansed, I treated them with dilute sulphuric acid, which made them perfectly clean, on which it appeared that they were completely covered with characters, that none, as yet, have been able to read. They were found, I judge, more than twelve feet below the surface of the top of the mound.

"I am, most respectfully, a citizen of Kinderhook,

"W. P. Harris, M. D."

The following certificate was forwarded for publication at the same time:

"We, citizens of Kinderhook, whose names are annexed, do certify and declare, that on the 23d of April, 1843, while excavating a large mound in this vicinity, Mr. R. Wiley took from said mound six brass plates, of a bell-shape, covered ​with ancient characters. Said plates were very much oxydated. The bands and rings on said plates moldered into dust on a slight pressure."

• Robert Wiley,
• George Deckenson,
• W. Longnecker,
• G. W. F. Ward,
• J. R. Sharp,
• Ira S. Curtis,
• Fayette Grubb,
• W. P. Harris,
• W. Fugate.

The characters on these plates also resemble Professor Anthon's description: "The characters were arranged in columns like the Chinese mode of writing, and presented the most singular medley I ever saw. Greek, Hebrew, and all sorts of letters, more or less distorted, were intermingled, with sundry delineations of half moons, stars and other natural objects, ​and the whole ended in a rude representation of the Mexican Zodiac." (Professor Anthon's letter.) Professor Rafinesque describes the glyphs of Otolum, Mexico, as being "written from top to bottom like the Chinese." "The most common way of writing is in rows, and each group separated." (Atlantic Journal for 1832.) This similarity between the characters on Wiley's plates and Professor Rafinesque's description, does not prove that Wiley got his plates from an angel. However much the characters on Smith's plates may have resembled either of the above, it does not any the more prove that Smith got his plates from an angel either. Wiley found his plates while digging for water. It would be just as natural for Smith to have found his plates while digging for gold! To prove the resemblance only proves the possession, and not the means of obtaining possession. We have before shown that any impartial person must disclaim all idea of Smith getting his book as he pretends. Every careful reader must be compelled to admit that Smith did have some plates of some kind. Smith's antecedents and subsequents, show that he did not have genius sufficient to originate the whole conception, without some palpable suggestion. The having chanced to have found some plates in a mound, as Wiley found his, or as Chase discovered Smith's "peep-stone," would be just such an event as would suggest every particular statement Smith made about his plates, at the same time account for what is known; and, therefore, it is more than reasonable to conclude that Smith found his plates while digging gold. This entirely destroys all the shadow of argument so laboriously compiled by the Mormon apologists, ​which, even without this, although their strongest argument, only proves that he had some plates, but at the same time has no force of proof as to Smith's obtaining them from an angel.

It is certain that Smith began to feel his friends on the subject of this Golden Bible for some time before he pretended to possess it. Peter Ingersol testifies on oath that "J. Smith, sen., told me a book had been found in a hollow tree in Canada, giving an account of the settlement of this country before its discovery by Columbus." The views excited by Smith among his family were, that they should grow wealthy by this Gold Bible discovery. Abigail Harris, on the 28th November, 1833, testified:

"In the early part of the winter in 1828 I made a visit to Martin Harris, and was joined in company by Joseph Smith, sen., and his wife. The Gold Bible business, so called, was the topic of conversation, to which I paid particular attention, that I might learn the truth of the whole matter. They told me that the report that Joseph Smith, jr., had found the Golden Plates was true, and that he was in Harmony, Pa., translating them. The old lady said, also, that after the Book was translated, the Plates were to be publicly exhibited—admittance, twenty-five cents. She calculated it would bring in annually an enormous sum of money—that money would then be very plenty, and the Book would sell for a great price, as it was something entirely new; that they had been commanded to obtain all the money they could borrow for present necessity, and repay with gold. The remainder was to be kept in store for the benefit of their family and children. The old lady took me into another room, and after closing the door, she said, 'Have you four or five dollars in money that you can lend until our business is brought to a ​close! The Spirit says you shall receive four-fold!' I told her when I gave, I did not expect to receive it again, and as for money, I had none to lend. In the second month following, Martin Harris, and Lucy, his wife, were at my house. In conversation about the Mormonites, she observed that she wished her husband would quit them, as she believed it was all false and a delusion. To which I heard Mr. Harris reply, 'What if it is a lie; if you will let me alone, I will make money out of it!' I was both an eye and ear witness of what has been above stated, which is now fresh in my memory, and I speak the truth and lie not, God being my witness."

This lady was a member of the Society of Friends, and was widely known, and universally esteemed.

Joseph Capron testifies that "Joseph Smith, jun., at length pretended to find his Plates. This scheme, he believed, would relieve his family from all pecuniary embarrassment. His father told me that when the book was published, they would be enabled, from the profits of the work, to carry into successful operation the money-digging business. He gave me no intimation at that time, that the book was to be of a religious character, or that it had any thing to do with revelation. He declared it to be a speculation, and said, 'When it is completed, my family will be placed on a level above the generality of mankind!'"

The Book of Mormon, p. 510, says, "No one shall have the Plates to get gain." Did Smith make nothing by his imposture Mohammed was rich, and became poor; was respected, and became despised; was elevated to positions of authority and influence, and had to flee for his life; but Smith was miserably poor, universally despised and hope​lessly degraded, and his imposture opened before him prospective wealth, influence, and power. In 1843 he owned mansions at Nauvoo; he had given revelations commanding the faithful to support him; and although he was proverbially the best wrestler in the county, he pretended that the Lord said, "My servant Joseph shall not have strength to work!" and, therefore, compelled the "Church" to sustain him. Smith had inveigled Harris into paying the printer, and the profits of the Book of Mormon came to him, who called himself on the title-page of the first edition, "Author and Proprietor." He was the Mayor of the city and General of the Legion. Who will say that this "money-digging youth, living by his wits," had made nothing by his imposture? Who can not but perceive abundance of motive for attempting it? Who can not but be convinced that it was imposture he attempted?

What inducements could this poor boy hold out to Martin Harris and the others to obtain his connivance? The testimony of Abigail Harris (his own sister!) can not be impeached nor misunderstood. Lucy Harris (his wife!) confirms this statement in every respect. In her affidavit she affirms:

"Whether the Mormon religion be true or false, I leave the world to judge; for its effects on Martin Harris have been to make him more cross, turbulent, and abusive to me. His whole object was to make money out of it. I will give a proof of this. One day at Peter Harris's (Abigail Harris's husband) house, I told him he had better leave the company of the Smiths, as their religion was false. To this he replied, 'If you would let me alone, I could make money out of it.' It is ​in vain for the Mormons to deny these facts, as they are well known to most of his former neighbors."

Testimony so positive and direct must be received, especially coming from his sister and wife.

The inducement held out to Oliver Cowdery is evident from Smith's own revelation. (Doc. and Cov., p. 108.) "Seek not for treasures but for wisdom; and, behold, the mysteries of God shall be unfolded to you; and then you shall be made rich." This was in April, 1829, just after Cowdery began to write for Smith; and even then it is necessary to rebuke him for his too impetuous desires to be rich.

The real origin of the Urim and Thummim; of the form of the record, its material, and copying of some of the characters; Smith's object and inducements to his coadjutors is evident. Now, how account for the matter? "There are over five hundred different names, many incidents, and much doctrinal information. How could an ignorant boy compile such a work?" First. Its name. The only language in which the word is found is Greek. Μόρμω, Μόρμος, a bugbear. (Vide Donnegan's Lex.) Smith, however, finds for it the following singular etymology:

"Before I give a definition, however, to the word, let me say, that the Bible, in its widest sense, means good; for the Saviour says, according to the gospel of John, 'I am the Good Shepherd; and it will not be beyond the common use of terms to say that good is among the most important in use, and though known by various names in different languages, still the meaning is the same, and is ever in opposition to bad. We say from the Saxon, good; the Dane, god; ​the Goth, goda; the German, gut; the Dutch, goed; the Latin, bonus; the Greek, kalos; the Hebrew, tob; and the Egyptian, mon. Hence, with the addition of more, or the contraction mor, we have the word Mormon, which means literally more good. Yours,

"Joseph Smith.

"Nauvoo, May 19, 1841."

We remark on this: First. For "an ignorant man" it is a ridiculous affectation of pedantry. Second. As it is the "reformed Egyptian that no man knoweth," we have only Smith's word for it. Third. It is singular that the "reformed Egyptian that no man knoweth," should have the Saxon word "more" for a prefix, especially in the Anglicized contracted form of "mor." And Fourth. That though perfectly consonant with an ignorant impostor, the above would be perfectly absurd from an inspired prophet.

Second. Its matter.

John Spalding, brother to Solomon Spalding of Crawford, Penn., testifies that

"Solomon Spalding was born in Ashford, Conn., in 1761, and in early life contracted a taste for literary pursuits. After he left school, he entered Plainfield academy, where he made great proficiency in study, and excelled most of his class-mates. He soon after entered Dartmouth college, with the intention of qualifying himself for the ministry, where he obtained the degree of A. M., and was afterward regularly ordained. After preaching three or four years, he gave it up, removed to Cherry Valley, New York, and commenced the mercantile business, in company with his brother, Josiah. I made him a visit in about three years after, and found that ​he had failed, and was considerably involved in debt. He then told me he had been writing a book, which he intended to have printed, the avails of which he thought would enable him to pay all his debts. The book was entitled, the Manuscript Found,' of which he read to me many passages. It was a historical romance of the first settlers of America—endeavoring to show that the American Indians are the descendants of the Jews, or the lost tribes. It gave a detailed account of their journey from Jerusalem, by land and sea, till they arrived in America, under the command of NEPHI and LEHI. They afterward had quarrels and contentions, and separated into two distinct nations, one of which he denominated Nephites, and the other Lamanites. Cruel and bloody wars ensued, in which great multitudes were slain. They buried their dead in large heaps, which caused the mounds so common in this country. Their arts, sciences, and civilization were brought into view, in order to account for all the curious antiquities found in various parts of North and South America. I have recently read the Book of Mormon, and, to my great surprise, I found nearly the same historical matter, names, etc., as they were in my brother's writings. I well remember that he wrote in the old style, and commenced about every sentence with, 'And it came to pass,' or, 'Now, it came to pass,' the same as in the Book of Mormon, and, according to the best of my recollection and belief, it is the same as my brother Solomon wrote, with the exception of the religious matter. By what means it has fallen into the hands of Joseph Smith, jun., I am unable to determine.

"John Spalding."

Martha Spalding, the wife of John Spalding, says:

"I was personally acquainted with Solomon Spalding, about twenty years ago. I was at his house a short time before he left Conneaut; he was then writing a historical ​novel, founded upon the first settlers of America. He represented them as an enlightened and warlike people. He had for many years contended that the aborigines of America were the descendants of some of the lost tribes of Israel, and this idea he carried out in the book in question. The lapse of time which has intervened prevents my recollecting but few of the leading incidents of his writings; but the names of Nephi and Lehi are yet fresh in my memory, as being the principal heroes of his tale. They were officers of the company which first came off from Jerusalem. He gave a particular account of their journey by land and sea, till they arrived in America, after which disputes arose between the chiefs, which caused them to separate into different lands, one of which was called Lamanites, and the other Nephites. Between these were recounted tremendous battles, which frequently covered the ground with slain; and their being buried in large heaps was the cause of the numerous mounds in the country. Some of these people he represented as being very large. I have read the Book of Mormon, which has brought fresh to my recollection the writings of Solomon Spalding; and I have no manner of doubt that the historical part of it is the same that I read and heard read more than twenty years ago. The old obsolete style, and phrases of, 'And it came to pass,' etc., are the same.

Signed,
"Martha Spalding."

This Solomon Spalding appears to have been, like some other authors, exceedingly vain of his productions; and read his manuscripts so often to his friends that they still recollect its style and harsh names.

"Conneaut, Ashtabula Co., Ohio, Sept., 1833.

"I left the State of New York, late in the year 1810, and arrived at this place about the 1st of January following. ​Soon after my arrival I formed a partnership with Solomon Spalding, for the purpose of rebuilding a forge which he had commenced a year or two before. He very frequently read to me from a manuscript which he was writing, which he enentitled the 'Manuscript Found,' and which he represented as being found in this town. I spent many hours in hearing him read said writings, and became well acquainted with their contents. He wished me to assist him in getting his production printed, alleging that a book of that kind would meet with a rapid sale. I designed doing so, but the forge not meeting our anticipations, we failed in business, when I declined having any thing to do with the publication of the book. This book represented the American Indians as the descendants of the lost tribes—gave an account of their leaving Jerusalem, their contentions and wars, which were many and great. One time, when he was reading to me the tragic account of Laban, I pointed out to him what I considered an inconsistency, which he promised to correct; but by referring to the Book of Mormon, I find, to my surprise, that it stands there just as he read it to me then. Some months ago I borrowed the Golden Bible, put it into my pocket, carried it home, and thought no more of it. About a week after, my wife found the book in my coat pocket, as it hung up, and commenced reading it aloud as I lay upon the bed. She had not read twenty minutes till I was astonished to find the same passages in it that Spalding had read to me more than twenty years before, from his 'Manuscript Found.' Since that I have, more fully examined the said Golden Bible, and have no hesitation in saying, that the historical part of it is principally, if not wholly, taken from the 'Manuscript Found.' I well recollect telling Mr. Spalding, that the so frequent use of the words, 'And it came to pass,' 'Now it came to pass,' rendered it ridiculous. Spalding left here in 1812, and I furnished him the means to carry him to Pittsburg, where he said he ​would get the book printed, and pay me. But I never heard any more from him or his writings, till I saw them in the Book of Mormon.

"Henry Lake."

These affirmations are abundantly confirmed by similar affidavits by John N. Miller, Aaron Wright, Oliver Smith, Nahum Howard, Artemas Cunningham, and many others, all well acquainted with Spalding, and most of them entirely unacquainted with Smith.

Whatever the cause, it is evident that the leading ideas of the two works are identical. If Smith tells the truth, it is still evident that Spalding imagined a novel containing the truths that it "needed God to reveal," long before God revealed it; so that, if Smith be believed, it makes a novelist as wise as the angel. It is absurd, however, to say this; such a resemblance without plagiarism would be a greater miracle than all the rest. Either Smith plagiarized Spalding's work or Spalding, Smith's. Spalding died before Smith wrote, therefore Smith must have plagiarized Spalding's novel.

But how did Smith obtain Spalding's book?

Spalding wrote this MS. during the years 1810, 11, 12, in Ohio. In 1812, he left Ohio for Pittsburg, where he resided two years, and went thence to Amity, Pa., and died in 1816. After his death Mrs. Spalding, widow, went to reside at Onondaga county, N. Y., remained there till 1818, when she removed to Hartwick, Oswego county, N. Y., where she resided till 1832. Mrs. Spalding, widow, says, that she believes the MS. was put into a trunk with some others, and that she had it at Hartwick, from 1820 to 1832.

​In 1825 Smith, by his own statement, was employed by a man named Stowell, to dig for him. Stowell's residence was close to Hartwick, where this trunk was. After the publication and recognition of the Book of Mormon, this trunk was examined and only one manuscript was found. The other papers that had been in the trunk were gone. This MS., that was then found, was the commencement of a novel on the subject of the Indians, purporting to bring their forefathers from a colony of Latins. Spalding, after writing a few pages, had abandoned this idea as being too recent; and had commenced his other MS., which was then missing. This real MS. of Spalding's has never since been found. Where was it? Who had taken it? Mrs. Spalding declares that this trunk was full of Mr. S.'s papers, and among them, she believes, this now missing MS. The trunk is emptied of all but one paper. Shortly before she missed them, a book is published, which every one recongizes as a plagiarism from this identical MS. Smith, the author of this plagiarism, is proven to have been in the vicinity about the same time that he began to talk about having found "this book." What is the inevitable conclusion? It was there in the trunk; he was there to take it out of the trunk; he publishes a book, and every body recognizes the plagiarism; the trunk is searched, and it is not found. The case is clear. Smith stole the MS., altered and used it. But it had been altered; there were many things in it that Spalding would never have written. Smith was from 1825 to 1827 "obtaining instruction," as he calls it. He was a year less in altering and extending it, than Spalding was in writing it! The ​objection is urged that "Smith was too ignorant to adapt and alter this novel. Spalding described an idolatrous, Smith a religious people."

These adaptations and additions are the very strongest evidences of imposture. The religious incidents are copied from the Bible, and from the best-known events of history subsequent to the Christian era. Book of Mormon, p. 235, contains an imitation of Daniel reading the writing on the wall: pp. 23, 28, quote the Apocalypse, and talk of "the Church of Rome:" p. 24 tells of the American Revolution: pp. 179, 184, 249, 280 are borrowed from the history of Nero, Caligula, and Fox's Book of Martyrs; p. 201 has an imitation of Paul's miraculous conversion; with this difference, Paul was struck blind for three days, and Alma was struck dumb for three days; p. 207 teaches the modern doctrine vox populi; vox Dei; pp. 232, 251, contain a copy of Peter's miraculous escape from prison. Ananias lying to the Lord, imitated on p. 241. All the spiritual gifts enjoyed hundreds of years B. C., on p. 234. Repetition of Moses watering Jethro's flock, on p. 258. The fall-down Spirit of modern camp meetings anticipated, on pp. 263, 272. Preaching from pulpits, introduced on p. 296. A prophet of God introducing "scalping," on p. 330. Shadrach's deliverance from the furnace, repeated on p. 401. Elijah's rain and drought miracle plagiarized, on p. 417. Imitations of Daniel in lion's den, on pp. 489, 495. Raising of the dead, p. 449. "Candles" invented, on p. 451. Animal magnetic shocks anticipated, on p. 41.

The above quotations speak for themselves as to the sources ​whence Smith derived his incidents. The Mormons not only contend for incidents, but "imporant decisions on points of religious controversy." He determines none of the great questions pending in the world at large, but only the minor difficulties that would have been likely to have reached a western village. He was "awakened at the age of thirteen" by Mr. Lane, an earnest Methodist minister. His proclivities are decidedly Methodist therefore, and consequently "free grace" abounds in the Book of Mormon. The Campbellites convince him of "adult baptism for remission of sin," hence this dogma is propounded and administered in the name of Christ, four hundred years before he came. Infant baptism he ferociously attacks. On p. 567 he says, "Behold, I say unto you, that he who supposeth little children need baptism, is in the gall of bitterness and bonds of iniquity (plagiarism), for he hath neither faith, hope, nor charity (plagiarism), wherefore, should he be cut off in the thought, he must go down to hell!" Universalism affects his sympathies, and he teaches "different amounts of punishment as well in duration as in degree." Roman apostolic succession pleases him, and he gets ordained. "Total depravity" is disputed, Smith decides in the negative, with a wire-drawn distinction between kinds of sin. Calvinism repels him, and he opposes it. Christ's atonement does not satisfy him, and he runs into Pelagianism, yet he makes Christ's blood " cleanse swords and cimeters" a hundred years before it was shed, B. M., p. 285.

This is a fair sample of Smith's controversial decisions. His theses do not commend him or his work.

Specimens of his religious style of expression prove their ​nineteenth century origin. "The cold and silent grave, whence no traveler returns," on page 55. Shakspeare quoted 2,200 years before Hamlet was written! "Final state of our souls;" "arms of mercy extended;" "pour out their hearts in prayer;" "awakened to a sense of their condition;" "live without God in this world;" "from nature up to nature's God;" "oh! blessed Jesus, who saved me from an awful hell" (400 years before he came); "sing redeeming love and grace" (400 B. C.); "vital parts of body" (2,000 years before Hervey's discovery); "satisfy demands of justice and encircle. them with the arms of mercy."

Examples of grammatical structure plead loudly for his claims to inspiration. "More history part," p. 16. "Shepherd hath called and art calling," p. 223. "Nevertheless they did not remain an entire peace," p. 400. "Stabbed by a garb of secrecy," p. 412. "They yieldeth." "They buried their weapons of peace," p. 278. "No afflictions save swallowed up in joy," p. 208. "I, the Lord, delighteth in the chastity of women," p. 118. "Harrow in my desires, the firm decrees of a just God," p. 288. These are in the third European edition! Hundreds of graver errors were expunged in the course of the six editions that preceded this.

Any candid reader must feel that such incidents so glaringly plagiarized from the Bible and school-books, such decisions on points of religious controversy, such cant phrases, and such a style of composition is unworthy of God; that, indeed, to associate the name of God with ideas so gross and ridiculous, is an outrage against his wisdom and glory; and, therefore, can not but conclude that Smith's pretensions are imposture. ​There is no new truth to be learned from the Book of Mormon. Destroy the Bible, and two thirds of the world's literature is destroyed; for, however controverted and disobeyed, it has molded ages and toned all thought. Take away this book, and its loss would be unknown. Some deny the authenticity of the Bible; but no lover of gorgeous poetry, sublime description, profound reason, massive simplicity, and melting tenderness; no admirer of historical antiquity, legislative polity, unity of design yet variety of authors, has ever failed to applaud the Scriptures. Independently of its claims as a revelation, but viewed in the light of its merits as even a human work, it is an ornament to its nation, a monument of literature, a text-book for the world, and deserves its high title, "Bible," the book above all books. The heart sickens as we turn to the Book of Mormon. Not because it is not clothed with the veneration of centuries, but its indistinctness of narration, its universal plagiarism, its glaring solecisms and anachronisms, its direct contradictions, and its mouthing cant disgust while they bewilder the reader. To attribute to God. a work that would disgrace a literary man, is to degrade God below that man's level.