SPALDING STUDIES LIBRARY -- SPECIAL COLLECTIONS
Sp. Coll. Index | Mormon Classics | Oliver's Bookshelf | Newspapers | History Vault
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Rev. Samuel Williams
(1802-1887) Mormonism Exposed (Pittsburgh, self-published, 1842) |
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Rev. Williams' Letters to J. T. Cobb (1878) | John E. Page's The Spaulding Story (1843)
Baptist Witness (1875) | J. E. Page on Rigdon Williams (1844) | partial reprint (1885)
Reply to Lectures (1853) | Rev. Williams' biographical sketch (1913) | Parley P. Pratt
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M O R M O N I S M E X P O S E D, B Y S. W I L L I A M S. THE truth of the common saying, in view of the folly, superstition and fanaticism of men, "that no system can be too absurd to obtain adherents," is abundantly verified in the progress of Mormonism. This system, with its falsehoods, blasphemies, gross ignorance, and bloody decrees, now numbers not only its hundreds, but its thousands, perhaps tens of thousands. That we may expect impostors and lying wonders in these latter days, the pure word of prophecy clearly declares and that we should "try the spirits" and prove the doctrines of such, by the immutable testimony of eternal truth, is equally plain. The injunction to "live peaceably with all men as much as in us lies," does not absolve us from the obligation of "contending earnestly for the faith once delivered to the saints," and of "rebuking our brother," lest we should suffer sin upon him; but on the contrary, the latter is perfectly compatible with the former. For fidelity to our Master and to the souls of the deceived and the deceivers in timely administering the rebukes of truth, we may now incur their frown; but when the spell of the delusion is broken, we shall have their lasting gratitude, as well as the approbation of our own consciences in the sight of God. Mistakes have been made by writers upon this subject in regard to the leaders of this delusion, for want of more particular acquaintance with the prime mover and leading spirit of this "New Jerusalem" enterprise. It has been the prevailing opinion that Joseph Smith, Jr., was the principal man in the scene; but while it is admitted, that he stands very prominent in heaven-daring presumption upon the stage, pretending to receive and convey to the world, special revelations, from the Great Jehovah; he is little more than a juggling automaton, moved by a more crafty and capable agent behind the screen, who knows how and when to pull the wires. Mr. R. D. Howe, at the close of his history of Mormonism, after tracing a number of circumstances, connected with the origin of the Golden Bible, concludes that Sidney Rigdon, must be its "author and proprietor." This conclusion, already strong, from coinciding circumstances arrayed in his work, will be greatly strengthened by giving due attention and importance to the following facts: Sidney Rigdon was reared on a farm about twelve miles from the city of Pittsburgh, situated near to the Peter's Creek Baptist House of worship. He professed to experience a change of heart when a young man, and proposed to join the church under the care of Elder David Philips. But there was so much miracle about his conversion, and so much parade about his profession, that the pious and discerning Pastor, entertained serious doubts at the time in regard to the genuiness of the work. He was received, however, by the church, and baptised by the Pastor, with some fears and doubts upon his mind. Very soon, Diotrephes like, he began to put himself forward and seek the pre-eminence, and was well nigh supplanting the tried and faithful minister who had reared, and nursed, and fed the church, for a long series of years. So throughly convinced was father Philips, by this time, that he was not possessed of the spirit of Christ, notwithstanding his miraculous conversion, and flippant speech, that he declared his belief, "that as long as he (Sidney) should live, he would be a curse to the church of Christ." Some time after this, he moved to Warren, Ohio, from which he came to this city, and connected himself with the 1st Regular Baptist Church, then in its infancy, on the 28th day of January 1822. Having been ordained previously, he took the pastoral charge of the church; but before the close of one short year he began to advance sentiments not in accordance with divine truth. The dissatisfaction increased with many members, and on the 11th of July, 1823, at a church meeting, a portion of the church presented a protest against his heretical sentiments. Among the errors specified in the protest, the following are on record. 1. that Christians are not under obligation to keep the moral law, it having been abolished by the Saviour. 2. That the Jewish dispensation was not the best that God might have given to them, for it had made them threefold more the children of hell, than they were before. 3. That a change of heart consists merely in a change of views and baptism. 4. That there is no such thing as religious experience. 5. That saving faith is a mere crediting of the testimony given by the evangelists, such as all have, in the truth of any other history. 6. That it is wrong to use the Lord's prayer, inasmuch as the reign of Christ has already commenced. While expatiating upon the above doctrines, in public discourses, he frequently spoke of restoring the "ancient order of things," among which he declared was the duty of bringing all that they possessed, and "laying them down at the Apostles' feet." Acts 4:32, 35. At the fireside, he frequently introduced his "common stock system," as he then called it, and urged with importunity, many of the members to embrace the system; but it seems they comprehended the man so far as to see, that all he desired was to enrich himself at their expense, and luxuriate in the process of their toil. Among other extravagant expressions against the support of the regular ministry of the gospel, he used to say, "they milched the goats," meaning that the hearers and supporters of the gospel, were not the sheep of Christ's flock, and that the ministers received money for preaching. But, while he thus denounced others for milching them, he could, without difficulty, take down the goats, hide, horns and all. For his system at that time, as it now does, required all to be "laid at the Apostles' feet." See Acts 4:35; Book of Cov. sec. 13, page 122; also Howe page 129. For these, and many other abominable errors, he was condemned by a council of Ministers and Messengers, from neighboring churches; which convened in Pittsburgh, on the 11th of October, 1823; while that part of the church protesting against his errors, were recognised by the regular church. By this decision, he was excluded from the Baptist denomination. From this time forward, like other evil men and seducers, he waxed worse and worse. After proclaiming his false doctrines for some time in the Court House, he left this city, and moved to the Western Reserve in 1824. In the course of his peregrinations, he did all the mischief he could to the churches which gave him permission to preach in their houses; and in a number of cases suceeded in forming a party, and securing to them the property of those churches; not by legal right, but by stratagem or force. During the interim, between his exclusion from the Regular Baptist Denomination and the time of his avowal of Mormonism, he propagated the doctrines of Alexander Campbell, and circulated his books and periodicals. In fact, he was the first leading man, converted, from Baptist doctrines to those of Mr. Campbell. The doctrine of baptismal regeneration, or baptism for (to procure) the remission of sins was the leading error of Mr. Rigdon. The others all followed in train. This being the premise, taken for granted, Arianism was adopted at once; for if by baptism we obtain remission, then blood divine was not indispensable to wash away sin; and hence, they and the Arians of the West, in a short time, coalesced. Nor had they any service for the Holy Spirit to perform in this scheme, except for necromantic purposes, inasmuch as baptism was the "regenerating act," or as a kind if reward held out to tempt men to crucify the Son of God afresh, by relying upon baptism for pardon, instead of trusting in His blood. The temerity and presumption of the man, to promise the gift of the Spirit, upon the condition of an act performed, is chilling to the heart of a Christian; as though the Almighty and Everlasting Spirit, were under the entire control of these water regenerators of the human soul! Even this did not satisfy the presumption, and ambition of Sidney Rigdon, for he found that more money could be made, by taking the other branch of this heaven-daring business, than preaching this doctrine. Remembering, however, the failure of Simon Magus to purchase the power to work miracles, he procured the services of Joseph Smith, Jr., who soon came into a partnership with him, in the concern; having received his lessons in witchcraft, &c., in New York, from Belzebub, while Sidney Rigdon was preparing the "Manuscript Found," under the tuition of Lucifer, for the grand imposition to be practiced upon the unwary and ignorant. All this, too, to be done, under the pretended sanction of the Holy Spirit! What unparalleled blasphemy!! Another consequence, resulting from the first named error, is that of separating all spirituality from religion; hence Mormonism supplies its converts with faith, (presumption,) with regeneration, (baptism,) with power to work miracles, (juggling,) with prophets, (Jo Smith, &c.,) with priests, (Sidney Rigdon, &c.,) and with a Paradise (Nauvoo.) It is all secular, and to the earthly character of this delusion, we may add, sensual and devilish. The condition of man's salvation is the atoning death of Christ; when this truth is acquiesced and confided in, then such believer is in a saved state, and is a proper subject of Christian ordinances. But Mormonism sets aside the necessity of the death of Christ, and the agency of the Spirit of God, by the old anti-Christian doctrines which we have named. As their doctrines are diverse from those of the Holy Scriptures, it behoved them therefore, to patch up a new revelation, which should give some countenance to their whims, oddities, and impostures. It has already been said, that S. R. avowed his "common stock system" while yet in this city, and urged its adoption upon all with whom he had influence. But as yet, he had not matured his plan of making a new revelation of an old novel. Seeing such small success however, from his quotations of the Acts of the Apostles, he hit upon the trick of turning to good account a manuscript novel, written by Solomon Spaulding, in Conneaut, Ashtabula county, Ohio, in the years 1808 -- 9 -- 10 and 11, entitled the "Manuscript Found." Mr. Spaulding failing in business, resolved to move to Pittsburgh, which he did, in 1812, and after residing here two years, moved to Amity, Washington county, Pa., and died in 1816. He came to this city for the sole purpose of publishing this novel, that he might by the sale of it, retire in some measure his past losses. In 1818, and for some years afterwards, "Patterson & Lambdin" were the principal firm engaged in printing and publishing books. The widow of Mr. Spaulding states that it was taken to that printing office; and Mr. Patterson, and many others of this city, know that Mr. Rigdon and Mr. Lambdin, who superintended the printing office, were very intimate during Rigdon's residence here. Moreover, there are numerous acquaintances of Mr. Spaulding, to whom he read portions of his historic novel, who identify very many names, repetitions, and whole phrases in the Book of Mormon, with those in the manuscript. Many of these testimonies have been collected by Mr. R. D. Howe, and may be seen in his history of Mormonism, page 278-90. Stronger proof could not be asked, than the corroborating circumstances as it regards dates, and the determination repeatedly expressed by Mr. Spaulding to his friends, of coming to this city to publish his novel, and of his taking it to Patterson's printing office, of the intimacy between Rigdon and Lambdin, &c. But in addition to this circumstantial evidence, we have the positive proof, by a number of persons, that the historical parts of the Mormon Bible and Mr. Spaulding's novel, are precisely the same. Add to this, that Smith was yet a minor and at home, while Rigdon was here, patching his old novel with scripture phrases, and tacking on his system of "money getting," and "land getting" by "deed and covenant," from the dupes of his wretched imposture, At this time Smith is about 36 years of age, and Rigdon 50, so that the time is rapidly approaching when he must give an account of his vile deeds, to that God who cannot be deceived and will not be mocked. Two witnesses are here given, from among a number, establishing the identity of S. Spaulding's historical novel and the Mormon Bible. The first witness is Mr. JOHN SPALDING, a brother of Solomon, now a resident of Crawford county, Pa., who says: -- "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 next commenced the study of Law, in Windham county, in which he made little progress, having in the mean time turned his attention to religious subjects. 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 afterwards regularly ordained. After preaching three or four years, he gave it up, removed to Cherry Valley, N. Y., and commenced the mercantile business in company with his brother Josiah. In a few years he failed in business, and in the year 1809 removed to Conneaut, in Ohio. The year following, I removed to Ohio, and found him engaged in building a forge. I made him a visit in about three years after; and found that he had failed, and considerably involved in debt. He then told me had he 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 an 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 afterwards 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 find nearly the same historical matter, names, &c. 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, Jr. I am unable to determine. JOHN SPALDING. Conneaut, Ashtabula co. O., September, 1835. 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 co-partnership with Solomon Spalding, for the purpose of re-building 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 entitled 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 its 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 20 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 Pittsburgh, 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.In the year 1827 Joseph Smith began to talk of the Golden Bible, while Mr. Rigdon was at Kirtland, Ohio. But not long after this it appeared that a certain Parley P. Pratt, an intimate friend of Rigdon's, in the secret of the Golden Bible, was acquainted with Martin Harris, who furnished the money for its publication, (who said to his wife in regard to it, "what if it is a lie, if you will let me alone, I will make money out of it,") and also in the habit of traveling from Ohio to New York, and thus communicated between Rigdon, Smith, Harris, Cowdery, &c. His conversion was so easy, as well as that of S. Rigdon, to Mormonism, that the whole affair plainly showed, that Rigdon ascertained through Pratt, Harris, & Co., that Joseph Smith was bold enough in sin and cunning enough in the arts of deception to answer his purpose; and that the whole matter was arranged before the Golden Bible ever made its appearance in Kirtland, Ohio. Prior to 1827, Smith was pretending to find silver and gold, money and jewelry, about Palmyra, by looking into his peep-stone, but never dreamed of the book of Mormon, until brought to him from Sidney Rigdon, by Pratt, Harris, or Cowdery. Add to this, Rigdon's pretended investigation of the system, before his professed conversion; the fact of his going to Palmyra, and at once preaching Mormonism there; then; all at once, a new revelation, that the Smith's, Whitmer's and the rest of the Mormons, were to remove to Kirtland, the promised land; and then the fact, that Rigdon had a community formed in Kirtland already, upon the "common stock system," ready for the reception of the others, and as a nucleus around which the church was to be gathered. Smith never imagined that Kirtland was to be the "eastern border of the promised land," and the site of the Temple of the New Jerusalem, until Rigdon revealed it to him. Though he could penetrate through rocks, and see plenty of gold, and find golden plates, and all that sort of thing, he knew nothing about the p[revious] part of the scheme, until the MASTER SPIRIT visited him then at once; he received revelations concerning the details of the plan. And then how conveniently did Rigdon transform Joseph's wonderful stone into the "Urim and Thumim," for nothing is too sacred for them to touch and tarnish with their polluted hands! In regard to the character of Smith, look at the array of witnesses collected by Mr. Howe, besides the testimony of others, whose statements are too lengthy to be introduced. PALMYRA, Dec. 4, 1833. We, the undersigned, have been acquainted with the Smith family, for a number of years, while they resided near this place, and we have no hesitation in saying, that we consider them destitute of that moral character, which ought to entitle them to the confidence of any community. They were particularly famous for visionary projects, spent much of their time in digging for money which they pretended was hid in the earth; and to this day, large excavations may be seen in the earth, not far from their residence, where they used to spend their time in digging for hidden treasures. Joseph Smith, Senior, and his son Joseph, were in particular, considered entirely destitute of moral character, and addicted to vicious habits.Martin Harris was a man who had acquired a handsome property, and in matters of business his word was considered good; but on moral and religious subjects, he was perfectly visionary -- sometimes advocating one sentiment, and sometimes another. And in reference to all with whom we were acquainted, that have embraced Mormonism from this neighborhood, we are compeled to say, were very visionary, and most of them destitute of moral character, and without influence in this community; and this may account why they were permitted to go on with their impositions undisturbed. It was not supposed that any of them were possessed of sufficient character or influence to make any one believe their book or their sentiments, and we know not of a single individual in this vicinity that puts the least confidence in their pretended revelations.
Now let the reader examine some of the patching of Mr. Spalding's novel by S. Rigdon, in order to assimilate it a little more to the Sacred Scriptures: "The cold and silent grave from which no traveler can return," p. 61. "O, wretched man that I am," p. 500. Sins which doth so easily besetme, p. 70. I know in whom I have believed, p. 70. Days of probation, p. 81. To be carnally minded is death, p. 82. Wars and rumors of wars, p. 104. Carnal, sensual, dev[i]lish, p. 189. Resurrection of endless damnation, p. 189. One faith and one baptism, p. 193. Born of spirit, p. 214. Must be born again, p. 214. Gall of bitterness and bonds of iniquity, p. 214. The driven snow, p. [3]24. O, Jesus, thou son of God have mercy on me, p. 325. Whomsoever will come may come, and partake of the waters of life freely, p. 339. For behold, to one is given, by the Spirit, that he may teach the word of wisdom; and to another that he may teach the word of knowledge, &c. p. 585. (Compare 1 Cor. xii. 7, 13.) Stand fast in that liberty wherewith God hath made them free, p. 23. He is the same yesterday to-day, and forever, p. 23. They are they which shall judge the twelve tribes of Israel, p. 27. Pervert the right ways of the Lord, p. 31. Did breathe out much threatenings, p. 49. Their torments shall be as a lake of fire and brimstone,"p. 256. The blunders in orthography and grammar, are almost innumerable. The following is a small specimen. One is impelled to the conviction, that the spirit by which they were inspired, was in want of common sense, as well as a long training in Walker's Dictionary and Murray's Grammar, and the spelling book. "Bearing down against the church, p. 221. All manner of good homely cloth, [p]. 224. Were placed in most dangerous circumstances, p. 375. Sent forth to preach among the people, &c., p. 362. (This is the first time we ever knew that God revealed his will by a '&c.') Somewhat, p. 375. It supposeth me, p. 378. Rations, p. 380. Because of the numeroirty of their forces, p. 382. The enormity of our numbers, p. 387. Are a marching, p. 389. I mattereth not, p. 399. The Lord spake and sayeth, p. 7. Dwindle in unbelief, p. 22. On[e] eternal round, p. 23. I saw rumors of wars, p. 28, Make bellowses, p. 43. Having been waxed stronger in battle, p. 247. I am a man of no small reputation among all those who know me, p. 248. As I was a journeying, p. 249. The foundation is beginning to be late, p. 241. The scriptures are before you: if ye will arrest them, it shall be to your own destruction p. 260. The walls were rent in twain, p. 264. As he was a going forth, p. 270. He found Mulaki a preaching, p. 254. Becometh worse than as though they had never known these things, p. 293. My heart is brim with joy, p. 296. A tremendous battle, p. 321. Neither Lamanites, nor no manner of ites, p. 515. One continual [s]ound of murder, p. 532. He that eateth this bread, eateth of my body to their soul, p. 496. I will make thy hoops brass, p. 497. And he was in a clowd, p. 541. Never has man come before me, with such exceeding faith as thou hast, for were it so, ye could not have seen my finger, p. 544. Did moulten out of a rock, (!!!) p. 543." The Book of Mormon, according to Rigdon's sentiment in 1823, for which he was expelled from the Baptist denomination, suspends the salvation of the soul on baptism. "And whoso believeth not in me and is not baptized, shall be damned," p. 478. Thus flatly contradicting the Gospel of Christ, which suspends salvation upon faith alone, "he that believeth not, shall be damned," Mark 16:16. A curse is pronounced upon all who reject this stuff, and the saints commanded to resist all aggressions with the sword. "And he that shall deny these things let him be accursed." -- Doc. and Cov. p. 546. "He that kills shall not have forgiveness in this world, nor in the world to come." -- Ib. p. 121. "If thine enemy trespass against thee the fourth time, thou shalt not forgive him." -- Ib. p. 219. "Confound your enemies; call upon them to meet you, both in public and in private." -- Ib. p. 225. "Let us resist evil; and whatsoever evil we cannot resist with our words, yea, such as rebellions and dissensions, let us resist them with our swords." -- Ib. p. 399. In order to carry out their system, they have attempted the conversion of the Lamanites, as Spaulding called the Indians, to some small extent; but soon gave it up as a hopeless case. The shrewd Indian is not so easily gulled with tricks and mere pretensions. He must see piety, as well as hear profession, in order to his conviction of the truth of a proposition, purporting to be for his benefit. He was not prepared for the horrible business of making war upon the Gentiles at that date. That such a measure was contemplated, see the following remarks of a Mr. Harris, with his quotations from Mormon books: "Voice of Warning," by Parley P. Pratt, one if the Twelve Apostles, page 186, "The Government of the United States has been engaged, for upwards of seven years, in gathering the remnant of Joseph (the Indians) to the very place where they will finally build a New Jerusalem; a city of Zion; with the acquisition of the believing Gentiles, who will gather with them from all the nations of the earth; and this gathering is clearly predicted in the Book of Mormon and other revelations; and the place before appointed, and the time set for its fulfillment; and except the Gentiles repent of all their abominations and embrace the same Covenant, (namely the Book of Mormon) and come into the same place of gathering, they will soon be destroyed from off the face of the land: as it is written by Isaiah, 'the nation and kingdom that will not serve thee shall perish. Yea, those nations shall be utterly wasted.'" It is further stated in the same work, that the Indians shall be gathered and that they, in connection with the Mormons, shall be amongst the Gentiles, as "a young lion among the flock of sheep, an[d] I none can deliver," and that the Gentiles (all anti-Mormons) shall be "as a thing long since passed away, and the remembrance of it almost gone from the earth." But to cap the climax, read the following: "All who will not hearken to the Book of Mormon, shall be cut off from among the people; and that too, in the day it comes forth to the Gentiles and is rejected by them." And not only does this page set the time for the overthrow of our Government and all other Gentile Governments on the American Continent, but the way and means of this utter destruction are clearly foretold; namely the remnant of Jacob (or Indians) will go through among the Gentiles and tear them in pieces like a lion among the flocks of sheep. Their hand shall be lifted up upon their adversaries, and all their enemies shall be cutt off. This destruction includes an utter overthrow, and desolation of all our cities, forts and strong holds -- an entire annihilation of our race except such as embrace the Covenant, and are numbered with Israel!!! "And I will state, as a prophecy, that there will not be an unbelieving Gentile on the face of this continent fifty years hence; and if they are not greatly scourged and in a great measure overthrown within five or ten years from this date (1838) then the Book of Mormon will have proved itself false." This last quotation comes from Pratt's "Mormonism Unvailed, or Truth Vindicated," a work, by the way, so popular among them, that it has already passed through several editions. Comment is unnecessary here; the fact stands proved, clearly and incontrovertibly proved, that they contemplate nothing less than the butchery! murder!! and entire annihilation!!! of all who will not subscribe to their ridiculous teachings. And what adds injury to insult is this: that they raise a long and loud cry of "persecution," when people are only defending themselves against their unlawful aggressions. In conclusion, permit me to ask my countrymen whether they are prepared to allow these "wolves in sheep's clothing" to impose upon them by false cry of peace, when it is evident that they have only "religion on their tongues," at the same time "holding a dagger in their hands, and murder in their hearts." With a view to assist the affair of the return of the ten tribes to the New Jerusalem of the West, the 50th and 51st chapters of Isaiah are inserted entire on the 76th and 77th pages of the Mormon Bible. A perfect contrast is exhibited between the genuine and the apocryphal scriptures. Frequent quotations are made of small portions of both Old Testament and the New, although the writers pretend to have lived above 500 years before the Christian era! Who can believe them? The "Book of Covenants" is a sort of system of bye-laws and record of secrets. There is but one in Pittsburgh, it seems from reports, and that cannot be seen except by the initiated. If it could be had, it would speedily be published for the benefit of the public. A number of extracts are here given, as specimens of the spirit and character of the whole. 1. The commission to preach, baptise, and work miracles, which they profess to have received, and the pledge to perform them. "Without these gifts (prophecy, miracles, healing, and all the other gifts) the saints cannot be perfected; the work of the ministry cannot proceed; the body of Christ cannot be edified." -- Voice of Warning, p. 118, 119. "And as I said unto mine apostles, even so I say unto you; for you are mine apostles -- therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your word[s] and is baptized by water for the remission of sins, shall receive the Holy Ghost, and these signs shall follow them that believe: In my name they shall cast out devils -- heal the sick -- open the eyes of the blind -- unstop the ears of the deaf -- and if any man shall administer poison unto them it shall not hurt them." -- Doc. and Cov. p. 92. 2. Theirs is the only true church according to Joseph Smith, Jr. "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jr., and spake unto him from heaven, and gave him commandments." "After having received the record of the Nephites, yea, even my servant Joseph Smith, Jr., might have power to translate through the mercy of God, by the power of God, the Book of Mormon; and also those whom these commandments were given, might have power to lay the foundation of this church . . . . . the only true and living church upon the face of the earth." -- Doc. and Cov. p. 76. 3. They affirm that the New Jerusalem is to come down in the West, and all who do not repair thither will perish. "America is a chosen land of the Lord, above every other land; it is the place of the New Jerusalem. which has come down from God out of heaven, upon the earth." -- Voice of War. p. 179. "This is the will of God concerning his saints, that they shall assemble themselves together unto the land of Zion. Behold, the land of Zion I, the Lord, holdeth it in my own hands; nothwithstanding, you shall purchase the lands, that you may have advantage of the world, that they may not be stirred up unto anger; for Satan putteth it into their hearts to anger against you, and to the shedding of blood. Wherefore, the land of Zion shall not be obtained but by purchase or by blood; otherwise there is none inheritance for you." -- Doc. and Cov. p. 143. "A revelation of Jesus Christ unto his servant, Joseph Smith, Jr., and six elders, as they united their hearts and lifted their voices on high. . . . . for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem; which city shall be built, beginning at the Temple Lot, appointed by the finger of the Lord, in the western boundaries of Missouri." Ib. p. 88. "And that it was the place of the New Jerusalem which should come down out of heaven, and the Holy Sanctuary of the Lord." -- Book of Mormon, p. 566. 4. They pretend to give the Holy Ghost to the baptized, and threaten with eternal misery those who reject their pretensions, "Behold, verily, verily, I say unto my servant, Sidney Rigdon, . . . . . I give unto thee a commandment, that thou shalt baptize with water, and they shall receive the Holy Ghost by the laying on of hands, even as the Apostles of old." -- Doc. and Cov. p. 116. "Verily, verily, I say unto you, they who believe not on your word, and are not baptized by water in my name, for the remission of sins, &c., shall be damned. And this revelation unto you, and commandment, is in force from this very hour, upon all the world." -- Doc. and Cov. p. 92. "And he that shall deny these things, let him be accursed," -- Ib. p. 516. "Therefore, all those who receive the priesthood receive this oath and covenant of my Father, which he cannot break, neither can it be renounced; but whoso breaketh this covenant, after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come." -- Doc. and Cov. p. 91. "And this condemnation resteth upon the children of Zion, even all; and they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon." -- Ib. p. 91. "He that kills shall not have forgiveness in this world, nor in the world to come." -- Ib. p. 121. 5. Mormonism demands money as a condition of discipleship and citizenship in their Zion. And the language of threatening is now used instead of entreaty. The day of Jo Smith and miracles had not arrived when Mr. Rigdon was in Pittsburgh, painting the beauties of his community with all things common, and all things at the Apostles' feet at the same time! "And again, if there shall be properties in the hands of the Church, or any individuals of it, more than is necessary for their support, after this first consecration, which is a residue, to be consecrated unto the bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied and receive according to his wants. Therefore, the residue shall be kept in my store house, to administer to the poor and the needy, as shall be appointed by the high council of the Church, and the bishop and his council, and for the purpose of purchasing lands for the public benefit of the Church, and building houses of worship, and building up of the New Jerusalem which is hearafter to be revealed, that my covenant people may be gathered in one in that day when I shall come to my temple. And this I do for the salvation of my people." -- Book of Covenants p. 122, Sec. XIII. "If thou lovest me, thou shalt serve me and keep my commandments, and behold, thou shalt consecrate all thy properties, that which thou hast, unto me, with a covenant and a deed which cannot be broken; and inasmuch as ye impart of your substance unto the poor, ye will do it unto me; and they shall be laid before the bishop of my Church, and two of the Elders, such as he should appoint and set apart for that purpose. And it shall come to pass that the bishop of my Church, after that he has received the properties of my Church, that it cannot be taken from the Church, he shall appoint every man a steward over his own property, or that which he has received, inasmuch as shall be sufficient for himself and family; and the residue shall be kept to administer to him." "Whoso receiveth you, receiveth me, and the same will feed you, and clothe you, and give you money -- and he who doth not these things is not my disciple." -- Doc. and Cov. p. 83. "It must needs be that ye save all the money that you can, and that ye gain all ye can in righteousness." -- Doc. and Cov. p. 191. "It is wisdom in me, that my servant Martin Harris should be an example unto the Church, in laying his moneys before the bishop of the church. And also, that is a law unto every man that cometh unto this land, to receive an inheritance; and he shall do with his moneys according as the law directs." -- Ib. p. 132. "And let all the momeys which can be spared, it mattereth not unto me whether it be little or much, be sent up unto the land of Zion, unto those I have appointed to receive it." -- Ib. p. 143. "And let all those (preachers) who have no families, who receive moneys, send it up unro the bish[op] of Zion, or unto the bishop in Ohio, that it may be consecrated for the bringing forth of the revelations, and the printing thereof, and establishing Zion." "Behold, this is my will, obtaining moneys even as I have directed." -- Ib. p. 143-4. "He that sendeth up treasures unto the land of Zion, shall receive an inheritance in this world. And his work shall follow him. And also a reward in the world to come." -- Ib. p. 144. "I command that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon, which contains the truths of the word of God." -- Ib. p. 175. "Impart a portion of thy property; yea, even part of thy lands, and all save the support of thy family." -- Ib. p. 176. "Hearken unto me, saith the Lord your God, for my servant Oliver Cowdery's sake. It is not wisdom in me that he should be entrusted with the commandments and the moneys which he shall carry unto the land of Zion, except one go with him who will be true and faithful. Wherefore, I, the Lord, willeth that my servant, John Whitmer, shall go with my servant Oliver Cowdery." -- Ib. p. 189. "it is meet that my servant Joseph Smith, jun., should have a house built, in which to live and translate. And again, it is meet that my servant Sidney Rigdon, should live as seemeth him good, inasmuch as he keepeth my commandments " -- Ib. p. 189. "Provide for him food and raiment, and whatsoever he needeth." -- Ib. p. 126. "And in temporal labor thou (Smith) shalt not have strength, for this is not thy calling." -- Ib. p. 112. "Verily, I say unto you (Joseph Smith, jun.,) the keys of the kingdom shalt never be taken from you, while thou art in this world, neither in the world to come." -- Ib. p. 114. 6. They authorize theft and murder, to accomplish their wicked projects. "Behold, it is said in my laws, or forbidden, to get in debt to thine enemies; but behold, it is not said at any time that the Lord should not take when he please, and pay as seemeth him good: wherefore, as ye are agents, and ye are on the Lord's errand, and whatsoever ye do according to the will of the Lord is the Lord's business, and hath se[n]t you to provide for his saints," &c. -- Doc. and Cov. p. 147. "And now, I say unto you, keep these things from going abroad unto the world, until it is expedient in me, that ye may accomplish this work, &c. -- in the eyes of your enemies, that they may not know your work[s] until ye have accomplished the thing which I have commanded you ." -- Doc. and Cov. p. 132. "Wherefore the land of Zion shall not be obtained, but by purchase or by blood. -- Doc. and Cov. p. 143. "For, behold, verily I say unto you, the Lord willeth that the disciples and the children of men should open their hearts, even to purchase this whole region of country, as soon as time will permit. Behold, here is wisdom, let them do this, lest they receive none inheritance, save it be by the shedding of blood." -- Ib. p. 139. "A remnant of the house of Jacob (as he calls the American Indians) shall be among the Gentiles; yea, in the midst of them, as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through, both treadeth down and teareth in pieces, and none can deliver. Their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off. Yea, wo be unto the Gentiles, except they repent; for it shall come to pass in that day, saith the Father, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots, and I will cut off the cities of thy land, and throw down thy strong holds," &c. -- Voice of War. p. 188. "And the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, (Mormons) neither give heed to the words of the prophets and apostles, (Mormons) shall be cut off from among the people -- for they have broken mine everlasting covenant." -- Doc. and Cov. p. 76. "Therefore, having so great witnesses, (Jo Smith and Oliver Cowdery) by them shall the world be judged, even as many as shall hereafter come to a knowledge of this work -- but those who harden their hearts in unbelief and reject it, shall turn to their own condemnation," &c. -- Ib. p. 78. "Wo, I say again, unto that house, or that village, or city that rejecteth you, (Mormons) or your words, or your testimony of me." -- Ib. p. 93. "Let the bishop go unto the city of New York, also to the city of Albany, also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await[s] them if they do reject these things," (Mormonism.) Ib. p. 95. "Verily, I say unto you (Mormons) in that time, ye shall have no king nor ruler, for I will be your king and watch over you; and you shall be a free people, and ye shall have no laws but my laws when I come." -- Ib. p. 119. "Assemble yourselves together to rejoice upon the land of Missouri, which is the land of your inheritance, which is now in the hand of your enemies." -- Ib. p. 194. "Therefore, get ye straightway unto my land; break down the walls of mine enemies, throw down their tower, and scatter their watchmen, avenge me of mine enemies, that by and by I may come and possess the land."-- Ib. p. 238. "--- Nevertheless, thine enemy is in thine hand, and if thou reward him according to his works, thou art justified; if he has sought thy life, and thy life is endangered by him, thine enemy is in thine hand, and thou art justified." -- Doc. and Cov. p. 218. None of the wicked pretensions of these impostors exceed in atrocity their attempts to work miracles. On many occasions they have attempted to deceive the simple by their wily arts. Mr. Booth, once a member of the community, gives an account of an instance of an attempt to restore the body of a child to life, whose parents were members of the church, and who were full of the belief that Smith was able to accomplish it. But, after the body had been detained above ground two or three days by the credulous parents, awaiting the influence that was to infuse new life, they were obliged in despair of a miracle to bury it out of their sight, and trust the word of God that it would be raised by another power at the sounding of the last trumpet. Disappointed and disgusted with the mummery and awful presumption of Smith, Rigdon & Co., they awoke from the dream of delusion, and dissolved their connexion with the wonder-working Prophets. The following extract from Mr. Booth's fourth letter will give the reader some idea of their manoeuvering in this line of imposture: -- "From the time that Mormonism first made its appearance upon the stage, until the grand tour to the Missouri, an expectation universally pervaded the church, that the time was not far distant, when the deaf, the dumb, the maimed, the blind, &c. would become the subjects of the miraculous power of God, so that every defect in their systems would be entirely removed. "This expectation originated from, and was grounded upon a variety of premises, included in a number of commandments, or verbal revelations from Smith, or, as he is styled "The Head of the church." As the 4th of June last was appointed for the sessions of the conference, it was ascertained, that that was the time specified, when the great and mighty work was to be commenced, and such was the confidence of some, that knowledge superceded their faith, and they did not hesitate to declare themselves perfectly assured that the work of miracles would commence at the ensuing conference. With such strong assurances, and with the most elevated expectations, the conference assembled at the time appointed. To give, if possible, energy to expectation, Smith, the day before the conference, professing to be filled with the spirit of prophecy, declared, that 'not three days should pass away, before some should see their Savior, face to face.' Soon after the session commenced, Smith arose to harangue the conference. He reminded those present of the prophecy, which he said 'was given by the spirit yesterday.' He wished them not to be overcome with surprise, when that event ushered in. He continued, until by long speaking, himself and some others became much excited. He then laid his hands on the head of Elder Wight, who had participated largely in the warm feeling of his leader, and ordained him to the High Priesthood. He was set apart for the service of the Indians, and was ordained to the gift of tongues, healing the sick, casting out devils, and discerning spirits; and in like manner he ordained several others; and then called upon Wight to take the floor. Wight arose, and presented a pale countenance, a fierce look, with arms extended, and his hands cramped back, the whole system agitated, and a very unpleasant object to look upon. He exhibited himself as an instance of the great power of God, and called upon those around him 'if you want to see a sign, look at me.' He then stepped upon a bench, and declared with a loud voice, he saw the Savior: and thereby, for the time being, rescued Smith's prophecy from merited contempt. It, however, procured Wight the authority to ordain the rest. So said the spirit, and so said Smith. The spirit in Smith selected those to be ordained, and the spirit in Wight ordained them. But the spirit in Wight proved an erring dictator; so much so, that some of the candidates felt the weight of hands thrice, before the work was rightly done. Another Elder, who had been ordained to the same office as Wight, at the bidding of Smith, stepped upon the floor. Then ensued a scene, of which you can form no adequate conception; and which, I would forbear relating, did not the truth require it. The Elder moved upon the floor, his legs inclining to a bend; one shoulder elevated above the other, upon which the head seemed disposed to recline, his arms partly extended; his hands partly clenched; his mouth partly open, and contracted in the shape of an italic O; his eyes assumed a wild ferocious cast, and his whole appearance presented a frightful object to the view of the beholder. 'Speak, Brother Harvey' said Smith. But Harvey intimated by signs, that his power of articulation was in a state of suspense, and that he was unable to speak. Some conjectured that Harvey was possessed of the devil, but Smith said, 'the Lord binds in order to set at liberty.' After different opinions had been given, and there had been much confusion, Smith learnt by the Spirit, that Harvey was under a diabolical influence, and that Satan had bound him; and he commanded the unclean spirit to come out of him. "It now became clearly manifest, that 'the man of sin was revealed,' for the express purpose that the elders should become acquainted with the devices of Satan; and after that they would "possess knowledge sufficient to manage him. This, Smith declared to be a miracle, and his success in this case, encouraged him to work other and different miracles. Taking the hand of one of the Elders in his own, a hand which by accident had been rendered defective, he said, 'Brother Murdock, I command you in the name of Jesus Christ to straighten your hand;' in the mean while endeavoring to accomplish the work by using his own hand to open the hand of the other. The effort proved unsuccessful; but he again articulated the same commandment, in a more authoritative and louder tone of voice; and while uttering with his tongue, his hands were at work; but after all the exertion of his power, both natural and supernatural, the deficient hand returned to its former position, where it still remains. But ill success in this case, did not discourage him from undertaking another. One of the Elders who was decrepit in one of his legs, was set upon the floor, and commanded, in the name of Jesus Christ to walk. He walked a step or two, his faith failed, and he was again compelled to have recourse to his former assistant, and he has had occasion to use it ever since." The following is a specimen of a certificate of authority, given by Smith to those who retail his revelations, received from Sidney, the wire-worker. It is accompanied with a seal of appearance, of a semi-circle form, dotted on the outside of the circular part, and enclosing a small figure, intended, doubtless, to resemble a hieroglyphic. "O, my servant, there is a great work for you and the other two of your brethren. I send a messenger to tell you where to go and find a piece of parchment that shall contain these words: You shall teach repentance and remission of sins to all who shall come in the sound of your voice -- I command you that you do these things in sincerity and in truth; and if you do, you shall be blessed. The time is shortly acoming and is not far distant when you shall be bound together for life -- the names of your brethren are these: Burr Riggs and Edson Fuller, and if they are not faithful I will choose another in their stead -- my work must be done. My servants, you shall go forth from place to place, and if you are true to your trust, they shall hear. Remember that I am the Lord your God -- serve me above all others, and I will bless you, in the end, Amen. "That that you had a messenger tell you to go and get the other night, you must not show to any son of Adam. Obey this and I will stand by you in all cases -- my servants, obey my commandments in all cases, and I will provide. | Be ye always ready, | { Be ye always ready, } whenever I shall call. my Seal | Be ye always ready, | "There shall be something of greater importance revealed when I shall call you to go -- my servants, be faithful over a few things, and I will make you a ruler over many. -- Amen, Amen, Amen." The following is a statement made by Wm. Swartzell in relation to one of the causes of offence committed against the people and laws of Missouri. He was formerly a Deacon among the Mormonites: -- "A Mr. Black, a citizen of Missouri, and who resided near the city of Adam-on-Diammon, sold his pre-emption right to one of the Mormons for the sum of one thousand dollars, five hundred of which was paid in hand. A mis-understanding arose between the contracting parties -- the gist of which I was never able to learn -- which eventuated in a determination, on the part of the Mormons, to expel him from the premises. During the assembling of the Mormons on the prarie, (as related above) messengers were sent by Joseph Smith and his head men, with certain written proposals, (or articles of agreement) to Mr. Black, which he refused to sign. Upon the refusal of Mr. Black to sign the articles of agreement, we all marched in silence to his house, which we immediately surrounded. A dozen or more rushed into the house, presented the articles of agreement to Mr. Black, and told him he 'must sign it, or die.' He answered them, 'I will die first.' 'But,' added he, 'I will draw up and sign an article to suit myself; and if it does not please you gentlemen, I will suffer death before I will sign another,' This proposition, after considerable angry talking, was acceded to. The articles were written, and signed by Mr. Black, when my Mormon brethren took their leave -- not, however, till our Brigadier General, (Mr. Eberly) by way of admonition, told him that 'if you violate the articles of agreement, death shall be your portion!" We then returned to Adam-on-Diammon, where a crowd of spectators were looking on, in idle curiosity, at these proceedings. A young man by the name of Rigsby, a citizen of Missouri, could not subdue his indignation, and uttered some strong invective against the conduct of the Mormons. This raised the holy ire of the Prophet, who commanded him to step forth into the centre of a square that the soldiers had formed. He then handed him a paper, and requested him to sign it; but the young man indignantly refused. Joseph Smith then ordered six men, all armed with cowskins, from out of the square, observing, at the same time, to the young gentleman, that if he did not sign the articles of peace, he should receive sixty lashes with the cow-skin. The young man hesitated for a moment, but seeing that six men were ready, at a given signal, to obey the commands of the Prophet, very reluctantly signed the paper, and immediately made good his escape." In order to carry forward the bold and bloody measures of Rigdon and Smith, a secret society was formed for the purposes of combining a great amount of strength in case of an emergency, and to accomplish their more atrocious schemes. It was called the Danite Society; and its members initiated by the following oath: -- "Now I do solomnly swear, by the eternal Jehovah, that I will decree to [h]ear and conceal, and never reveal this secret, at the peril of committing perjury, and the pains of death, and my body be given to be shot, and laid in the dust. Amen." "After the administration of the oath," says Mr. Swartzell, "he (the High Priest) charged us to 'prove faithful in whatever I commit to your trust, come life, or come death. Though you should be brought before the mouth of the enemy's cannon, you must not attempt to run away, or falter in your duty, or betray the trust reposed, no matter what might be the consequences, or you will be shot down by your own officers! If one should run away, he might betray the Danites; and if any of you should run away, and betray this trust which is committed to you, though he should be five thousand miles distant, the Destroying Angels will pursue him, and take his life -- have him shot privately, so that it may not be found out or known to men'; And he further charged us, 'that if any brother should have stolen a horse, or committed any other offense, and is arraigned before a justice of the peace for trial, you must, at the risk of your lives, rescue him, and not permit him to be tried by the Gentile law; but bring him before our tribunal, (or court of justice,) and let him be tried by our own High Council.' "When the High Priest had delivered himself of these charges, agreeably to the order of things, he next informed us that he would give us a sign 'whereby ye may know each other anywhere, (either by day or by night,) and if a brother be in distress. It is thus: to clap the right hand to the right thigh, and then raise it quick to the right temple, the thumb extending behind the ear.' He then gave us the pass-word -- which was to be spoken at the moment of giving the hand of fellowship -- 'Who be you?'* Answer -- 'Anama.'† 'This word, anama,' he further informed us, 'is by interpretation, a friend. This then, is the sign to distinguish ourselves from all other people under heaven.'" The following testimonies from among themselves, taken for the purpose of presenting to Congress the causes of the war in Missouri, and published in connection with a Congressional document most clearly show that Mormonism compels its victims to a course of irreligion and crime, under prnalty of death: -- From the testimony of Dr. Avard: -- "Joseph Smith, Jr., the Sunday before the late disturbances in Daviess, at a church meeting, gave notice, that he wished the whole county collected on the next day at Far West. He declared that all who did not take up arms in defence of the Mormons of Daviess, should be considered as tories, and should take their exit from the country." -- Cong. Doc. 189, p. 2. In the paper signed by eighty-four Mormons, and addressed to -------- * The Quakerism for "Who are you?" † Probably intended for the French word unami. Oliver Cowdery, David Whitmer, William W. Phelps, and Lyman E. Johnson, we have the following: -- "There are no threats from you -- no fear of losing our lives by you, or by any thing you can say or do, will restrain us; for out of the county you shall go, and no power shall save you. And you shall have three days after you receive this communication to you, including twenty-four hours in each day, for you to depart with your families peaceably; which you may do undisturbed by any person; but in that time, if you do not depart, we shall use the means in our power to cause you to depart; for go you shall." -- Ib. p. 6. "Morris Phelps, a (Mormon) witness, produced sworn and examined for the state, deposeth and saith: That Parley P. Pratt was in the battle with Bogart. Darwin Chase was one of the expedition, but not in the battle. Lyman Gibbs was in the battle; thinks Benjamin Jones was in the battle. Norman Shearer was also, and wounded. I was called upon by Charles C. Rich, to go down to Crooked river, to help relieve some Mormon prisoners, who, it was said, had been taken by a mob. I first refused to go; but being threatened with force, I consented to go. Rigdon, in speaking of dissenters, who were unwilling to fight mobs, said that they ought to be pitched upon their horses with pitchforks and bayonets, and forced into the front of the battle, and their property confiscated to the use of the army," -- Ib. p. 12. From the testimony of John Corrill: -- "President Rigdon, in a speech, said, that those who were unwilling to go into the war, ought to be put upon their horses with guns and bayonets, and forced into the front of the war. No persons were suffered to leave the country in those extreme times." -- Ib. p. 13. From the testimony of John Cleminson: -- "On the Monday prior to the last Daviess expedition, I heard Mr. Rigdon say that those who had heretofore been backward in taking up arms in defending themselves ought to, or should, be put upon their horses with bayonets and pitchforks; and Smith said, forced into the front of the battle; and that the property of those who would not go into the war should be consecrated to the use of those who did. Mr. Smith said their beef, corn, and potatoes they would take. "I went in the expedition to Daviess in which Gallatin was burnt, as I felt myself compelled to go from the regulations which had been made." -- Ib. p. 16. From the testimony of Reed Peck: -- "Such men as would oppose things undertaken, as being unlawful, and such as they feared was a violation of the law, I have heard Smith and Rigdon, in their public addresses, denominate, 'O don't men.' These I understood to be those who were denominated; also dissenters; and in reference to men who were hanging back, and did not wish to engage in their expeditions, they were called traitors, and referring to such, as I understood, Mr. Rigdon proposed that blood should first begin to flow at Far West, (that is, that these men should be put to death!) The proposition was then made and carried unanimously, that those who thus hung back should be pitched upon their horses, and made to go, and placed in the front of the army. "I heard Dr. Avard say, that it was a regulation of that Society, (Danite band) that no one should speak against them, or hear any one else do it with impunity." -- Ib. p. 18. "Burr Riggs, a (Mormon) witness for the state, produced, sworn, and examined, deposeth and saith: Joseph Smith, Jr., said there were certain men using their influence against the proceedings of the presidency, and if they were suffered to go on, they would do great injury. And Smith told Robinson, that the first man he heard speaking against the presidency, and against their proceedings, he must tie him up, and give him thirty-nine lashes; and if that would not do, give him thirty-nine more, until he was sorry for what he had said; and Robinson said he would do it." "While the last expedition was going on in Daviess, there was a meeting in Far West, in which Mr. Sidney Rigdon presided. There were present about 60 or 100 men; a guard was put around the house, and one was placed at the door. Mr. Rigdon said that the last man had run away from Far West that was going to; that the next man who started, he should be pursued and brought back, dead or alive. He further said that one man had slipped his wind yesterday, and had been thrown aside into the brush for the buzzards to pick, and the first man who lisped it should die." -- Ib. p. 29, 30. "John Whitmar, a (Mormon) witness for the state, produced, sworn, and examined, deposeth and saith: Mr. Smith said, that any person who spoke or acted against the presidency or the church, should leave the country, OR DIE." -- Ib. p. 33. "Benjamin Slade, a (Mormon) witness for the state, produced, sworn, and examined, deposeth and saith: I was in a meeting in a school house in Far West, while the Mormon troops were in Diahmon, in the last expedition. After the assembly had gotten into the house, a guard was placed at the door. Mr. Rigdon got up, and in a speech, said, that the time had now come in which every man must take his part in this war, and that they had been running away, and leaving Caldwell county, and that the last man had now left the county, that should be suffered to do so. A formal vote, by way of resolution, or covenant, was put -- that, if any man attempted to leave the county, any one of the company then present, was to KILL him, and say nothing about it, and throw him into the brush. When this was put to vote I heard no one vote against it. Rigdon then called for the negative vote, and said he wanted to see if any one dared to vote against it. There was no negative vote." -- Ib. p. 37. "Addison F. Green, a (Mormon) witness for the state, produced, sworn, and examined, deposeth and saith: I heard Sidney Rigdon (speaking of those who would attempt to leave the country at that time) say it was the duty of any present, if they saw such movements, to stop the men, and if they persisted in going, he said something about sending them to the other world to tell their hellish news, or something like this." -- Ib. p. 38. In relation to the facts connected with the prime leader in the imposture, I may refer any of those persons who intimately knew him -- Mr. John White, William H. Hart, A. Sinclair, F. Cooley, [--] Packard, &c., of this city, and Dr,. J.P. Skelton, of Cincinnati, & B. Piatt, of Marion City, Missouri. The following certificate from Mr. Patterson in regard to the "Manuscript Found," now in "Mormon Bible," will complete the chain of circumstantial evidence, proving that the Manuscript remained in the Office with the others, from 1814, until S. Rigdon came to this place, and obtained it from Lambdin. Mr. Patterson firmly believes also, from what he has heard of the Mormon Bible, that it is the same thing he examined at that time. The testimony of a number of persons, two of whom I have introduced, identifying the Manuscript and the Bible, is of a positive character, which being confirmed by the corroborating circumstances, present an array of evidence overwhelming and irresistible: -- "R. Patterson had in his employment Silas Engles at the time a foreman printer, and general superintendent of the printing business. As he (S. E.) was an excellent scholar, as well as a good printer, to him was entrusted the entire concerns of the office. He even decided on the propriety or otherwise of publishing manuscripts when offered -- as to their morality, scholarship, &c., &c. In this character he informed R. P. that a gentleman, from the East originally, had put into his hands a manuscript of a singular work, chiefly in the style of our English translation of the Bible, and handed the copy to R. P., who read only a few pages, and finding nothing apparently exceptionable, he (R. P.) said to Engles, he might publish it, if the author furnished the funds or good security. He (the author) failing to comply with the terms, Mr. Engles returned the manuscript, as I supposed at that time, after it had been some weeks in his possession with other manuscripts in the office.Of such men and systems, the sacred Scriptures forewarn us: -- 2 Tim. 3:1-9. "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God: having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was." |
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Rev. Samuel Williams (1802-1887) "Mormonism Exposed" (NYC: Bap. Home Mis. Monthly May 1885) |
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 Rev. Samuel Williams (1802-1887) Samuel Williams' 1842 Pamphlet Extracts from this obscure pamphlet were reprinted in the Baptist Home Mission Monthly, issue of May 1883. Although it has been occasionally quoted from books dealing with Mormon history, it has never since seen republication and its full text is not available in any other published source. The Patterson statement on page 16 is reprinted without comment in Cowdery, et al., The Spalding Enigma pp. 640-641. The Rev. Samuel Williams (1802-1887) served as the Pastor of the First Baptist Church of Pittsburgh from 1827 to 1859. Between the time Sidney Rigdon was excommunicated in 1823 and the time Williams took over the pastorate, the following ministers also served the First Baptist Church: Rev. John Winter (1823-1824), Rev. Lawrence Greatrake (1824-25) and Rev. Joshua Bradley (1826-27) (William R. Pankey, History of the Churches of the Pittsburgh Baptist Association (Philadelphia: The Judson Press, 1939, p. 13). Williams arrived in the Pittsburgh Baptist congregation some time after the church was chartered on October 30, 1822. He apparently was not a parishioner during Sidney Rigdon's pastorate but he had direct contact with members of the congregation beginning only two years after Rigdon left Pittsburgh for Ohio. In his capacity of a subsequent Pastor of Rigdon's own Baptist congregation, Rev. Williams was in the near-unique position of being able to write his pamphlet on early Mormonism in 1842, while the Rev. Robert Patterson, Sr. and others who had known Sidney Rigdon during his "Regular Baptist" days in Pittsburgh were still alive. The April 2, 1842 statement Rev. Williams obtained from Rev. Patterson was printed in the final page of Williams' pamphlet, as though it were a last-minute acquisition, added to the booklet just as it was going to press. It is likely that Mormonism Exposed saw print in Pittsburgh during the early spring of 1842, perhaps at about the same time that Mormon Apostle John E. Page was being officially assigned to return from Nauvoo and organize the LDS Pittsburgh Branch. It is even possible that the Apostle's assignment to Pittsburgh was partly decided upon in anticipation of Rev. Williams and other religious leaders in the city putting their anti-Mormon arguments into print in that city. Apostle Page had debated Mormonism with the Pittsburgh Campbellites as early as the beginning of January 1841 (Evangelist of the True Gospel Feb. 1, 1842) and in the weeks that followed, local newspapers like the Pittsburgh Chronicle, covered the continuing story, printing occasional news items, along with extracts from an anti-Mormon pamphlet entitled Mormonism Exposed (see "Mormonism in Agony," The Millennial Harbinger, August 1842). Some of this negative publicity generated by the non-Mormons apparently reported the Solomon Spalding claims for Book of Mormon authorship and Apostle Page was reluctant to respond to his critics on that particular topic. Assuming that the Mormonism Exposed quoted in the 1842 Pittsburgh Chronicle was Le Roy Sunderland's booklet (and not Williams' tract with the same name) this flurry of newspaper publicity probably gave Rev. Williams the idea of printing his own pamphlet on Mormonism. Early in 1842 Rev. Williams lectured on Mormonism in Pittsburgh and Apostle Page no doubt learned the content of those hostile sessions either directly or through reports in the city newspapers. In a letter written to James T. Cobb, dated Nov. 12, 1878, Rev. Williams states: "John E. Page came to P'gh... and raised some excitement... About this time I delivered four lectures on Mormonism to crowded houses and the substance of these lectures were published." Apostle Page realized early in 1842 (if not before), that he would be called upon to counter the personalized Spalding claims then being voiced in Pittsburgh by opponents like Williams. Rev. Williams further states in his Nov. 12, 1878 letter: "In regard to his reply to my pamphlet I do not believe 300 copies were ever printed..." This is quite possibly the truth, as John E. Page's 1843 The Spaulding Story is only known in one or two extant copies. Quotations made from the pamphlet invariably come from its 1866 reprint, not the Pittsburgh original In another letter written to James T. Cobb, dated Dec. 3, 1878, Williams adds the following information: "... without much thought gave you that date, 1832, but 1842 and not `32 is the correct date... I was opposing John E. Page and I know he flourished in Pittsburgh in 1841-2..." This corrects an inadvertent dating error in his previous letter and better establishes the proper context for the Williams-Page interchange -- a literary conflict that went on in 1842 and 1843. The publication battle commenced when Rev. Williams published his the anti-Mormon lecture material (the same mentioned in his 1878 letters) in Pittsburgh during the spring of 1842 under the title Mormonism Exposed and continued for several more months until Page published his rebuttal in The Gospel Light. and in his own pamphlet, The Spaulding Story. The latter volume need not have been just a reply to Rev. Williams, since its contents were applicable in confronting all advocates of the Solomon Spalding authorship claims. But, like Benjamin Winchester before him, John E. Page was soon again in disfavor with the Mormon leadership in Nauvoo and his 1843 tract was soon forgotten. The Testimony of Rev. Robert Patterson, Sr. The statement Rev. Samuel Williams obtained from Patterson on Apr. 2, 1842 is characteristically and non-revealing of Patterson's actual past relationships with Solomon Spalding and Sidney Rigdon. Patterson says little more than that his cousin and associate in the printing-publishing business, Silas Engles, told him "that a gentleman, from the East originally" wished to get a book published in Pittsburgh "at the time." Having previously served as a Presbyterian missionary in the same part of Erie Co., Pennsylvania where Solomon Spalding was engaged in land sales (adjacent to Spalding's own home on the west side of the Ohio-Pennsylvania border), Patterson undoubtedly shared common acquaintances from that region with the failed land speculator and would-be novelist. And, in fact, he probably knew Spalding personally before the latter moved to Pittsburgh in 1812. Why Patterson avoids mentioning his name and giving the date when he first inspected the "manuscript of a singular work, chiefly in the style of our English translation of the Bible" remains a mystery. Possibly he was simply quoting his best recollection of what Engles originally said to him concerning the matter. Rev. Williams' elucidation, saying that "Mr. Patterson firmly believes also, from what he has heard of the Mormon Bible, that it is the same thing he examined at that time," is useful information, but it obviously would be a stronger assertion were it incorporated into Patterson's affidavit. Still, Williams' Mormonism Exposed was printed where Patterson lived by his fellow Calvinist minister in that city and it is highly unlikely that Williams would have jeopardized the value of the printed affidavit by adding on a total falsehood under those circumstances. Furthermore, an Elder in the RLDS Church who had researched the matter (perhaps drawing information from former Pittsburgh Branch President, William Small) states: "Rev. Samuel Williams, when he wrote his work in 1842 against the Mormons... aided by the whole body of the clergy of Pittsburgh..." ("Reply to Chicago Inter-Ocean on the Spaulding Story,"The Saints' Herald, XXIV:4, Feb. 15, 1877). It is indeed likely that Rev. Williams received substantial support from his fellow Christian ministers in Pittsburgh, in combating the spread of Mormonism there in 1842-43. Given those associations, it is highly unlikely that Williams would have blatantly misquoted Rev. Patterson in the 1842 pamphlet. Patterson very likely did say something near to: "from what [I have] heard of the Mormon Bible... it is the same thing [I] examined at that time..." Rev. Samuel Williams was not the only pamphlet writer who went to the Rev. Robert Patterson in 1842 soliciting a statement that might clarify Patterson's relationship with Solomon Spalding thirty years before. In a letter dated Sept. 13, 1876, former Pittsburgh Branch President, RLDS Elder William Small recalled: "While I was living in Pittsburgh in 1841, at the time so much was said of the Book of Mormon, and in connection with the Solomon Spaulding Story. It was stated that the Spaulding manuscript was placed in Mr. Patterson's hands for publication, and that Sidney Rigdon was connected with him at the time. In connection with John E. Page I called upon General [sic] Patterson, the publisher..." (William Small, "Spaulding Story Refuted," The Saints' Herald, XXIII:20, Oct. 15, 1876)Although Elder Small seems to indicate here that John E. Page's visit with Rev. Robert Patterson, Sr. occurred in some time in 1841, it is much more likely that his interview with Patterson was conducted after Page's return to Pittsburgh in the late spring of 1842. Thus, Apostle Page, in company with Elder Small, visited Rev. Patterson at about the same time Rev. Samuel Williams took a statement from the Presbyterian minister and businessman. Page, however, makes no specific mention of that visit and its outcome in his 1843 pamphlet refuting the Spalding claims for Book of Mormon authorship. Either Patterson told Page things of no specific use to a Mormon Apostle attempting to refute a Spalding authorship, or he told him nothing. According to Elder Small's recollection, the former explanation was the truth, not the latter. In fact, William Small specifically relates that Patterson told John E. Page "Sidney Rigdon" did not have "any connection" with Patterson's publishing office at the time he had "the Solomon Spaulding manuscript" in his keeping; that "Sidney Rigdon was not connected with the office for several years afterwards;" and that "Patterson also made affidavit to the above statement." What Apostle did with this affidavit, Elder Small does not say. In further confirmation that Solomon Spaulding was indeed the "gentleman, from the East originally" who wrote and left with Silas Engles and Robert Patterson a "manuscript of a singular work, chiefly in the style of our English translation of the Bible," Elder Small reveals this little-known incident: He also stated to us that the Solomon Spaulding manuscript was brought to him by the widow of Solomon Spaulding to be published, and that she offered to give him half the profits for his pay, if he would publish it; but after it had laid there for some time, and after he had due time to consider it, he determined not to publish it. She then came and received the manuscript from his hands, and took it away."This last recollection by the former Presiding Elder of the Mormon congregation in Pittsburgh appears to substantiate the information Rev. Williams obtained from Robert Patterson, Sr. perfectly. All of which strengthens the most important assertion made by Patterson in his printed statement: that the manuscript he had examined some 30 years before was "chiefly in the style of our English translation of the Bible." This information, derived directly from Patterson, shows that what he had in his office, both before and after Solomon Spalding's death, could not have been the sketchy, unfinished manuscript now on file at Oberlin College. Rather, Patterson inspected (at least two different times), a completed, substantial novel, written in biblical language, which, given certain conditions, his business associate, the printer Silas Engles, "might publish." |
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