It is a source of real satisfaction to us to find in the Christian Statesman a statement of principles of which we heartily approve. In the November issue there is an editorial on “Personal Liberty,” a part of which we take pleasure in reproducing:—
Personal liberty that means entire freedom from restraint is absolute foolishness. . . . The psalmist said: “I shall walk at liberty; for I have sought thy precepts.” He did not feel that obedience was oppressive. On the other hand, he knew that to obey the righteous law of God was a means to secure real freedom. It was the pathway to proper development, usefulness, and peace. The thought of the unbeliever is, in a measure: “I shall walk at liberty, for I shall do as I please.”
There must be divine and human restraint. We can not do as we please in the matter of ownership and behavior. A man can not walk into a store, and take what he desires. He can not settle down on any piece of ground that may happen to suit his fancy. You can’t move your arms freely and vigorously in a crowd. As it has been said, one man’s liberty stops where another man’s nose begins.
Liberty is the safe, moderate, practical ground between bondage on the one hand and license on the other. The vine bound so tightly to the trellis as to hinder growth and fruitfulness is in bondage; the vine left to itself to grovel on the ground, and enjoy a sickly growth amid the grass and sticks and pebbles, is experiencing license; while the vine properly trained on the trellis, and pruned, grows and bears fruit and enjoys true liberty. The locomotive with air-brakes7on is in bondage; the locomotive bounding from the rails, bumping off the ties, crashing into the ditch, is experiencing license; while the engine that runs on the iron pathway provided, held in strict control by brake and throttle, hauling with speed and safety its load of passengers and freight over the country, is enjoying freedom. The man in prison is in bondage; the man running “amuck” through the streets, wounding and killing, and in the end being killed himself, is having full “personal liberty;” but the man who obeys divine and human law is a blessing to himself and others, and walks at liberty.
In the application of these principles, the Statesman justifies Sunday laws as being consistent with personal liberty. The fatal defect in the Statesman’s method of reasoning is that it is not satisfied to have the same laws for Sunday as for any other day of the week, but demands special legislation prohibiting on that day what is freely allowed on other days. This plainly shows that it is the day, and not the act, which is the real subject of legislation.
The principles enunciated by the Statesman are sound, but they do not constitute a valid basis for Sunday laws. We believe in personal liberty which is not a license to do as one pleases, but a liberty subject to such laws as prevent any one in the exercise of his rights from interfering with the equal rights of others. By no process of sound reasoning, however, can this constitute a basis for such legislation as requires any one to pay homage to a religious institution. It is the duty of civil government to protect the rights of citizens on all days of the week alike, but it has no right to make a distinction between days, and to attempt to control the conduct of its citizens in the interest of any religious observance.
In dealing with the interpretation which some give to what they term personal liberty, the Statesman declares:—
License is what some want, though they would probably call it liberty. They do not like Sabbath laws. . . . They do not want to submit to careful methods of sanitation.
If the Statesman should propose certain rules of sanitation for six days in the week, and a special and altogether different set of rules for Sunday, we should take exception to its demand for sanitary laws. There is no reason for making a distinction between the days of the week, either in sanitary laws or in laws otherwise governing the conduct of men. The absurdity of any such distinction is readily recognized when applied to other legislation, but a zeal “not according to knowledge” in behalf of the so-called Christian sabbath seems to render the advocates of Sunday laws incapable of applying sound principles to this subject. Would the Statesman advocate special sanitary laws and special marriage and divorce laws for Sunday only? The real question at issue is involved in this inquiry.
Labor Unionism and Sunday Legislation
WHILE there is no appreciable increase in church attendance among labor unionists, there has been during the past three years a marked drawing together on the part of labor union leaders and the leaders in the movement for Sunday legislation. This drawing together is wholly in the interests of Sunday enforcement, and not because the labor unions are desirous of evangelization or conversion, as the absence of any movement in that direction testifies. At the recent church federation meeting in Philadelphia, the workingmen’s meeting was one of the marked features of the convention, and was participated in by the newly elected president of the Federal Council of Churches and Rev. Charles Stetzle, superintendent of the department of church and labor of the Presbyterian Church. Concerning this meeting the Washington Post says:—
The workingmen’s meeting, in the Lyric Theater, was probably the largest ever held in the country. Two thousand men, including the full membership of twenty-four unions, attended. Dennis Hayes, fifth vice-president of the American Federation of Labor, presided. Vice-President Hayes expressed the opinion that the meeting marked an epoch in the history of the church and organized labor. The resolution on labor, adopted by the federal council, the speaker said, was such as to make him almost conclude it emanated from some labor committee.
The drawing together of these two forces for the purpose of enforcing the observance of Sunday does indeed mark ‘an epoch in the history of the church and organized labor.’ It marks a long step backward toward the days of persecution for ‘conscience’ sake; and in this connection it is well to remember the warning sounded in the year 1903 by the New York Independent:—
No one can watch the recent development of trade unionism, with all its unquestionable value and importance, and not be impressed by the rapidity with which it is tending to become a dogmatic religion, surcharged with bigotry, fanaticism, and superstition. The unions have erected Sunday into a sabbath of the faithful. The trades-unions embrace possibly two and a half million members. If they are all to become dogmatic religionists, the days of persecution ‘for the faithful’ are not over.
So far as the leaders in Sunday legislation are able, they are influencing trades-union leaders and members to become that kind of religionists, and the spirit manifested by both parties toward the religious rights of those opposed to the enforcement of a religious rest day, leaves no room to doubt that the prediction of the Independent is true.
Note and Comment
The New Program
THE action of the recent Federal Council of Churches in defining its attitude toward the labor question, and in other ways indicating the attitude of the churches toward the various social problems, has attracted public attention, and called forth varied comment. Thus the Outlook declares:—
Credit no less is due to the whole body of delegates for their statesmanlike seizure of this opportunity, the very first that has been offered, to express with dignity and courage the church’s sense of its own shortcomings, and also its great ideals and clear determination in relation to the application of the religion of Christ to the social life of to-day.
A daily paper, in an editorial upon the question, notes the fact that American Protestantism has now thrown the influence of the churches on the side of social and industrial reform, and that the Roman Catholic Church has already taken the same position. After mentioning the estrangement between the working classes and the church, this interpretation of the situation follows:—
The friendly attitude of the churches toward labor is therefore apparently altruistic on the one hand and self-interested on the other. The instinct of self-preservation is combined with a sense of moral duty. However this may be, the influence of the churches over the course of social development is bound to become more and more important, just as their influence in political affairs on the moral side is being increasingly felt.
These quotations indicate in some measure how far the church is departing from the work enjoined upon it in the great commission. Political and social questions are becoming the chief concern of the professed church of Christ, while the people are perishing for a lack of the preaching of the gospel of salvation from sin. The spectacle is a sad one.
The Lawless Spirit
The frequent and shocking outbreaks of the spirit of lawlessness which have been so much in evidence of late, are causing some serious reflections, even on the part of those who are trying to believe that there is a general tendency toward better things. Commenting upon some recent occurrences of this character, the Outlook well says:—
The whole of the United States has no subtler foe than this lawless spirit, and it has no greater lesson to learn than that of respect for law.
The only permanent foundation for respect for human law is due regard for the divine law. That teaching which asserts freedom from the claims of the divine law is responsible in large degree for the lack of regard for human law.
MRS. E. G. WHITE
By Ellen G. White
Called to Glory and Virtue
MRS. E. G. WHITE
“SIMON PETER, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God, and our Saviour Jesus Christ: grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.”
There is a possibility of the believer in Christ obtaining an experience that will be wholly sufficient to place him in right relation to God. Every promise that is in God’s Book holds out to us the encouragement that we may be partakers of the divine nature. This is the possibility—to rely upon God, to believe his Word, to work his works; and this we can do when we lay hold of the divinity of Christ. This possibility is worth more to us than all the riches in the world. There is nothing on earth that can compare with it. As we lay hold of the power thus placed within our reach, we receive a hope so strong that we can rely wholly upon God’s promises; and laying hold of the possibilities there are in Christ, we become the sons and daughters of God.
“Grace and peace be multiplied unto you,” the apostle says, “through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue.”
We are to be partakers of knowledge. As I have seen pictures representing Satan coming to Christ in the wilderness of temptation in the form of a hideous monster, I have thought, How little the artists knew of the Bible! Before his fall, Satan was, next to Christ, the highest angel in heaven. How foolish, then, to suppose that he approached Christ in the wilderness in any such form as is given him in the illustration “The Game of Life.” Some here have seen that picture. After the Saviour had fasted forty days and forty nights, “he was afterward an hungered.” Then it was that Satan appeared to him. He came as a beautiful angel from heaven, claiming that he had a commission from God to declare the Saviour’s fast at an end. “If thou be the Son of God,” he said, “command that these stones be made bread.” But in Satan’s insinuation of distrust, Christ recognized the enemy whose power he had come to the earth to resist. He would not accept the challenge, nor be moved by the temptation. He stood firmly to the affirmative. “Man shall not live by bread alone,” he said, “but by every word that proceedeth out of the mouth of God.”
Christ stood by every word of God, and he prevailed. If we would always take such a position as this when tempted, refusing to dally with temptation or argue with the enemy, the same experience would be ours. It is when we stop to reason with the devil, that we are overcome. It is for us to know individually that we are right in the warfare, to take the affirmative in the sight of God, and there to stand. It is thus that we obtain the divine power promised, through which we obtain “all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue.”
There is such a thing as being partakers of the divine nature. We shall all be tempted in a variety of ways; but when we are tempted, we need to remember that provision has been made whereby we may overcome. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” He who truly believes in Christ is made a partaker of the divine nature, and has power that he can appropriate under every temptation. He will not fall under temptation, and be left to defeat. In time of trial he will claim the promises, and by these escape the corruptions that are in the world through lust.
We think it costs us something to stand in this position before the world; and so it does. But what has our salvation cost the heavenly universe? To make us partakers of the divine nature, heaven gave its most costly treasure. The Son of God laid aside his royal robe and kingly crown, and came to our earth as a little child. He pledged himself to live from infancy to manhood a perfect life. He engaged to stand in a fallen world as the representative of the Father. And he would die in behalf of a lost race. What a work was this! If he should fail, if he should be overcome by temptation, a world would be lost.
I hardly know how to present these points; they are so wonderful, wonderful! Behold him in the cities, and traveling from place to place, the crowds pressing him on every side. He gave comfort and power to all who came to him. None were sent away unhelped. He had brought this power from heaven for these very souls. And Christ was overcoming by his very deeds in behalf of men. So absorbed was he in the carrying out of his mission, that his own family could not draw him away from his work.
It was the work of Christ to rebuke the power of Satan. When he was taken by his enemies and hung upon the cross, there stood the priests and rulers taunting him, and doing all in their power to afflict him. Others were heaping reproach upon him. But there hung by his side a tempted sinner, who, while his companion railed on the Son of God, turned to the Saviour, saying, “Lord, remember me when thou comest into thy kingdom.” And Christ replied, “Verily I say unto thee to-day, Thou shalt be with me in paradise. To-day while I hang upon the cross, the nails driven through my hands and feet, my body bruised, to-day, I say, Thou shalt be with me in paradise.”
Satan heard the words of Christ, and as he heard, he knew that his case was a lost one. There was no longer hope that he would obtain the victory. He had wrestled with the Son of God to cause him to sin, and had failed.
The priests and rulers heard Christ’s words, and they did not then feel as they had when they declared, “Let him now come down from the cross, and we will believe him.” What if Christ had come down from the cross! What if he had refused to drink the bitter cup that was given him!9
They laid the body of the Saviour in Joseph’s sepulcher, and set a watch that none should steal him away. Christ rested on the Sabbath day in the tomb. But on the morning of the third day the Roman watch behold a light stream from heaven, and the angel of God descend. The mighty angel comes to the tomb of the Son of God, and rolling away the stone, bids Jesus come forth. The Roman guard see him come forth to life, and hear him proclaim over the rent sepulcher of Joseph, “I am the resurrection, and the life.”
Christ suffered all this that he might obtain your salvation, and mine. By his life of sacrifice and death of shame, he has made it possible for us to take hold of divinity, and to escape the corruption that is in the world through lust. There is a battle going on between the powers of darkness and the children of light,—a battle that means humiliation of self at every step. Where are those who will stand? There are some who will. Where are those who understand what it means to be partakers of the divine nature, and to escape the corruption that is in the world through lust? If you are partakers of the divine nature, you will day by day be obtaining a fitting for the life that measures with the life of God. Day by day you will purify your trust in Jesus and follow his example, growing into his likeness until you shall stand before him perfected.
“Beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance.” Here the importance of temperance is brought to our notice. Consider how the evil of intemperance is at work in our cities. Do we not know that the liquor sold in the saloons of our land is drugged with the most poisonous substances? We read of one and another who has taken life while under the influence of liquor—liquor that has robbed them of their reason. We need to have a knowledge of these things that we may work intelligently to help others. The temperance cause needs to be revived as it has not yet been. We need to preach the gospel, that men and women may understand how to obey the word of God. It is the word of the living God that will bring men and women into right relation to him; it will make impressions on heart and mind and character. Let every one of us be aroused to do the work that is waiting to be done,—the work that Christ did when he was in the world. By beholding the works of Christ, humanity will take hold upon divinity. There the appeal to souls is made, and he never turns one away. Whatever may be the position in life, whatever the past may have been, he will still receive.
Here is a work opened before the young, the middle-aged, and the aged. When the temperance pledge is presented to you, sign it. More than this, resolve to put all your powers against the evil of intemperance, and encourage others who are trying to do a work of reform in the world. There are some who will work with all their powers, not only upon the point of intemperance in the use of liquor, but in the matter of eating, and of drinking those things that are not intoxicants, but that work injury to the system. I refer to the tea and coffee that many place upon their tables. We can not afford to use these things. We have a keen enemy, who is determined to have the victory if it is possible, and we must guard ourselves most carefully that we may be strong to meet his attacks.
“And to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity.” We need every one of these heavenly, blood-bought virtues brought into our lives and characters; for then, and then only, shall we be safe. “For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and can not see afar, and hath forgotten that he was purged from his old sins.”
I am urged to say to young and old, You may have a hope that is immortal. Here is the invitation to you to take hold of the hope set before you in the gospel.
“Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” Here a life insurance policy is offered us which insures for us eternal life in the kingdom of God. I ask you to study these words of the apostle Peter. There is understanding and intelligence in every sentence. By taking hold upon the Life-giver who gave his life for us, we receive eternal life. It is a wonderful offer. Shall we not strive to obtain it?
There is a responsibility resting upon parents in this matter that is scarcely discerned by them. Christ gave his life for our children, and parents are to be overcomers, that they may lead the children step by step up the ladder that leads heavenward. Make it your business to teach them the Word as it is. This is the knowledge the children and youth must have if they are to overcome as Christ overcame. They need the simplicity of true godliness. I rejoice that we have Loma Linda, where we can educate our youth for missionary work for Christ. Here they can have opportunities to learn the simplicity of true godliness. They need not reach up for high attainments in worldly knowledge, but they can have the language of Christ by studying his teachings. This is the power of godliness to them that believe.
My brethren and sisters, I urge you to bring up your children in simplicity. Don’t scold them when they do wrong, but take them to the Lord, and tell him all about it. When you kneel before God with your children, Christ is by your side, and angels of God are all around you. Teach them to ask God to forgive them for being cross and impatient. Bring up your children in the nurture and admonition of the Lord. Let us be men and women of prayer. Let us take hold of the divine nature, and escape the corruption that is in the world through lust. Then we shall have the eternal life insurance policy, a life that measures with the life of God. Then when the ransomed are redeemed from the earth, the city of God will be opened to you, and you can present yourselves before the Lord, saying, Here am I and the children whom thou hast given me. Then the harp will be placed in your hand, and your voice will be raised in songs of praise to God, and to the Lamb, by whose great sacrifice you are made partakers of his nature, and given an immortal inheritance in the kingdom of God.
Leave It With Him
Yes, leave it with him,
The lilies all do,
And they grow.
They grow in the rain,
And they grow in the dew—
Yes, they grow.
They grow in the darkness, all hid in
the night,
They grow in the sunshine, revealed by
the light;
Still they grow.
They ask not your planting,
They need not your care,
As they grow.
Dropped down in the valley,
The field, anywhere—
Therefore they grow.
They grow in their beauty, arrayed in
pure white;
They grow, clothed in glory, by heaven's
own light;
Sweetly grow.
The grasses are clothed,
And the ravens are fed
From his store;
But you who are loved,
And guarded, and led,
How much more
Will he clothe you and feed you and give
you his care?
Then leave it with him; he has every-
where
Ample store.
Yes, leave it with him,
'Tis more dear to his heart,
You will know,
Than the lilies that bloom
Or the flowers that start
'Neath the snow.
Whatever you need, if you ask it in
prayer,
You can leave it with him, for you are
his care,
You, you know.
— Presbyterian.
The Family Altar
By T. E. BOWEN
T. E. BOWEN
NEXT to the secret place of prayer stands that of the season of prayer about the family altar. Surely there can be no more joyful sight for the angels than to behold the father and mother bowed together with their children about the home altar each morning and evening, mingling their petitions in fervent request for one another and for the success of God's work in the earth.
This is family worship. Hence, all should take part. Better let the prayers of father and mother be shortened a little, rather than shut out altogether the prayers of the children. Several short, earnest petitions are much more interesting than one long one. And here it might be mentioned that all should pray loud enough to be heard by those engaged in worship. I remember visiting in one home for several days, where I was unable to hear the prayers of some of the members of the family, because they prayed in such an undertone that it was impossible to catch what they said. This is something that should be avoided. The children should be taught to pray distinctly.
The family altar is the appropriate place for praying one for another. The mention of the names of the children in fervent prayer by father or mother touches a very tender chord, and may be the very band to hold them in some hour of temptation. O, we get so cold, so formal, so far apart, right in the home circle! Why do we do it? Those we love most we often treat more coldly than some distant acquaintance. Often young feet begin to stray right at this point.
A conference worker, on visiting one church, seems to have been touched by a scene at the home of one of the brethren; for in reporting his visit, he writes: “It did my heart much good to hear the prayers of Brother —’s children. There were five, and each one prayed in his own childish way. The angels of heaven are pleased to listen to such prayers. The question came to me. What makes all these children so anxious and willing to take part in family worship?10This is accomplished not so much by precept as by example. It seems to me that we lose much by not teaching the children to pray while they are innocent. The youngest of these children is a little over three years of age, and she never forgot to mention Brethren — and —, because she knew they were workers for Jesus.”
About the family altar, victories can be gained that may mean eternal life for the children, and also for the parents, in the kingdom of God. “The father who is the ‘house-band’ of the family, will bind his children to the throne of God by living faith. Distrusting his own strength, he hangs his helpless soul on Jesus, and takes hold of the strength of the Most High. Brethren, pray at home, in your family, night and morning; pray earnestly in your closet; and while engaged in your daily labor, lift up the soul to God in prayer. It was thus that Enoch walked with God.”—“Testimonies for the Church,” Vol. IV, page 616.
No amount of outside piety and labor can take the place of this home service. God grant we shall do this work while it is possible, before the hearts of the children become estranged from their parents. The Spirit of the Lord is waiting to unite in this good work; for just before the end the Lord has promised to turn the hearts of the children to their fathers. Let the fires on the family altar be kept brightly burning every morning and evening.
Takoma Park, D. C.
A New Bible
By D. A. PARSONS
Mormonism—No. 6
A New Bible
D. A. PARSONS
The most interesting event recorded in Mormon Church history under the date of 1833, is that, on “July 2, Joseph Smith, Jr., finished the translation of the Bible.”—“Compendium,” page 307. Although Mr. Smith was ignorant of the original languages, none need fear that he was unable to translate them into English. The title-page of the above work informs us that it was “translated and corrected by the spirit of revelation,” and the “Doctrine and Covenants” aptly calls it the “inspired” bible. After a careful study of this book, we wish to bear witness to the truthfulness of the assertion that it was “inspired,”—inspired by the god of Mormonism, whose whisper in Joseph’s ear could only give a “probable” reason for a future war. But anything inspired by that god of uncertainty is of little or no value, unless it is as a weapon against Mormonism.
If the Mormon leaders have any faith in these so-called “inspired” and “corrected” scriptures, why do they withhold them from the world? Why do they not use them instead of the Authorized Version, which contains many falsehoods,—if judged by their version? Has the Mormon Church forgotten that her god gave the command, “Thou shalt ask and my scripture shall be given as much I have appointed, and they shall be preserved in safety; and it is expedient that thou shouldst hold thy peace concerning them, and not teach them until ye have received them in full. And I give unto you a commandment that then ye shall teach them unto all men; for they shall be taught unto all nations, kindreds, tongues, and people.”—“Doctrine and Covenants,” sec. 42, 56–58.
The translation of the New Testament was completed on Feb. 2, 1833, and the whole bible on July 2, of the same year. It was then that the Scriptures were “received in full,” and it was then that the church was commanded to teach them to the world. But for more than seventy-five years that command has been violated. How can such disobedience be justified?
It is a fact worthy of notice that, although it was revealed to Joseph Smith that his new bible would “be preserved in safety,” yet the manuscript is not the property of the church to-day. Soon after his death there was a schism among his followers, and, unfortunately, the offshoot from the mother body took the coveted bible with it, and established a new sect known as the Josephites, or Re-organized Church of Latter-day Saints.
It is only just to say that this branch of Mormonism rejects the polygamy of their Utah brethren as a vile and wicked practise. They denounce Brigham Young’s Adam-god, and also the doctrine of human sacrifice, yet they accept Joseph Smith as a true prophet, and his “Book of Mormon” as the word of God. True to their convictions, they publish and use the “corrected” scriptures, which defines their god as the author of sin, and man’s knowledge of good as dependent on his knowledge of wickedness. We quote from these “inspired” scriptures:—
“And Eve, his wife, heard all these things and was glad, saying, Were it not for our transgression, we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient.” Gen. 4:11.
The blasphemy of this “inspired” verse is apparent, for it teaches that Adam and Eve could not obey the injunction, “Be fruitful, and multiply,” until they had transgressed. Therefore it charges God with giving a command that necessitated evil, and such an indictment accuses him of being the author of sin among men. It is this god of evil that is the counselor and leader of Mormonism in its various branches.
Both factions have implicit faith in the “Book of Mormon,” despite its false prediction that “the Son of God cometh upon the face of the earth, and behold, he shall be born of Mary at Jerusalem, which is the land of our forefathers, she being a virgin, a precious and chosen vessel.” Alma 7:10.
How any one can believe in the divine nature of such a book, and at the same time believe that Joseph Smith was also inspired at the time when he translated Matt. 2:1 as saying that “Jesus was born at Bethlehem of Judea,” is a mystery to us.
This contradiction reminds us of another. The “Book of Mormon” also contains the following prophecy and record of its fulfilment: “In that day he shall suffer death, the sun shall be darkened and refuse to give his light unto you; and also the moon, and the stars; and there shall be no light upon the face of this land, even from the time that he shall suffer death, for the space of three days, to the time that he shall rise again from the dead.” “And he said unto me . . . that darkness should cover the face of the whole earth for the space of three days.” Helaman 14:20, 27. “And it came to pass that it did last for the space of three days.” 3 Nephi 8:23. But unfortunately Joseph Smith was also “inspired” to bear witness to the falsity of the above prediction, and to the untruthfulness of the record of its fulfilment. This he did by translating Mark 15:33 as saying, “And when the sixth hour was come, there was darkness over the whole land until the ninth hour.”
“Can Pick out Elders”
None the less damaging to Mormonism than these “inspired” predictions and their “inspired” refutations is the following proud boast made by Prophet Brigham Young, who spoke with “divine authority,” and whose words were “as the words of God:”—
“I have, many a time, in this stand dared the world to produce as mean devils as we can. We can beat them at anything. We have the greatest and smoothest liars in the world, cunningest and most adroit thieves, and any other shade of character that you can mention. We can pick out elders in Israel right here who can beat the world at gambling, who can handle the cards, can cut and shuffle them with the smoothest rogue on God’s footstool. I can produce elders here who can shave their smartest shavers, and take their money from them. We can beat the world at any game. We can beat them because we have men here that live in the light of the Lord; that have the holy priesthood, and hold the keys of the kingdom of God.”—“Deseret News,” Vol. VI, 291; “Journal of Discourses,” Vol. IV, page 77.
No man in the Mormon Church was better qualified than Brigham Young to know whether that church harbored such characters, and he bears positive witness that it did. We do not deny the truthfulness of his statement, but we protest against the impious assertion that Mormon elders can beat the world at lying, thieving, and gambling “because” they “live in the light of the Lord,” “and hold the keys of the kingdom of God.” Such an assertion is a dishonor to the divine Being. It is a proof that Mormonism is not of Christ, who said, “Depart from me, ye that work iniquity,” and who is “of purer eyes than to behold evil.” We hold him up as a contrast to all false teachers. He is our personal Saviour,” able also to11save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” But this Holy One is denied, and this precious truth is set at naught, by Mormonism, which teaches:—
“It is true that the blood of the Son of God was shed for sins through the fall of those committed by men, yet men can commit sins which it can never remit. . . . There are sins that can be atoned for by an offering upon an altar, as in ancient days; and there are sins that the blood of a lamb, a calf, or turtle-dove can not remit, but they must be atoned for by the blood of man.”—Brigham Young, in “Journal of Discourses,” Vol. IV, pages 53, 54.
“My Bowie-Knife”
Unlike the preceding quotation, the following one has no bearing on the infamous doctrine of human sacrifice. The threats it contains to murder were made against apostates, not because the Mormons loved these neighbors as themselves; not because it was “necessary to spill their blood on the earth in order that they might be saved,” but to wreak out vengeance on a few men and women who were denouncing the evil doctrines of Mormonism.
Some Mormon writers have tried to excuse these threats and the viciousness they reveal, by saying that they were directed against mobs that had threatened them with destruction. But the dishonesty of such a subterfuge is only equaled by some of their officially published falsehoods about the practise of polygamy. The whole sermon was a tirade against a few apostates who dared to stand on the street corner of a Mormon town, and revile the doctrines and practises of Mormonism!
To excite contempt for these apostates, the “prophet” related a dream in which he saw two ruffians insult one of his many wives, and heard these apostates extol them for their villainy. Then the “man of God” incidentally tells how, in his dream, he fought the ruffians with his big bowie-knife, and “cut one of their throats from ear to ear, saying, ‘Go to hell across lots.’” The other he “seized by the hair of the head, and bringing him down, cut his throat, and sent him after his comrade.” “At this,” says the “prophet,” “I awoke” (and we should think he would awake). Immediately after relating this dream, Brigham Young exclaimed: “I say, rather than that apostates should flourish here, I will unsheath my bowie-knife and conquer or die. [Great commotion in the congregation, and a simultaneous burst of feeling, assenting to the declaration.] Now, you nasty apostates, clear out, or judgment will be put to the line, and righteousness to the plummet. [Voices, generally, ‘Go it, go it!’] If you say it is right, raise your hands. [All hands up.] Let us call upon the Lord to assist us in this, and every good work. . . . We are on the Lord’s side, and we have the tools to work with.”—“Journal of Discourses,” Vol. I, pages 83, 84.
These threats are in harmony with the teachings and whole spirit of Mormonism, but they are not in harmony with the meek and lowly Jesus. They are the logical outcome of the doctrine of human sacrifice; for if it is right to murder a man, “in order that he may be saved,” why would it not be right to murder an apostate? Such were the teachings of the Mormon leaders, and all their people said, “Go it, go it!”
It is not necessary to give further proof that Mormonism is not Christian in any sense of the word. Its blood atonement finds its counterpart in the human sacrifices offered to Moloch: its Adam-god theory is akin to ancient ancestor-worship among the Egyptians, and to the worship of Nimrod by the Assyrians. Its work for the dead is not only antagonistic to the Scriptures, but savors of ancient sorcery; and it denies the divinity of Christ, asserting that “he was not begotten of the Holy Ghost,” but born of human parents.