ALLEGED "OBJECTIONABLE FEATURES" IN THE RELIGION OF LATTER-DAY SAINTS.

BY ELDER CHARLES W. STAYNER.

THE BOOK OF MORMON.

One of the reasons for non-belief presented by those who do not obey the Gospel revealed in our day, is that our religion has "objectionable features;" and some who have acquired information concerning the industrious and thrifty character of the Latter-day Saints, and their prosperous condition in Utah, carry the idea that were it not for its "objectionable features," "Mormonism," as it is called, might engage their attention, and that its claims would be more readily entertained by the intelligent classes. One of these "objectionable features" is, that we believe in and publish a record called the Book of Mormon, which has been falsely styled the "Mormon Bible," and through which the Saints have received from their enemies the name of "Mormons." This book, instead of being a substitute for the Scriptures, as is very incorrectly stated, is a record translated from ancient plates, found in the earth on the American Continent. The record gives most valuable information concerning the origin of the American Indians, a subject which has furnished a theme for much conjecture among the learned during the present century, and on which they are still endeavoring to discover sources of information.

Notwithstanding the desire to ascertain the very historical data which the work contains, the Book of Mormon has not received much of their attention; and this reticence is the more remarkable from the fact that scarcely a year passes without the publication of some newly-discovered evidence, testifying in a most telling manner to the truth of the account given in the record. Items of information are in quick succession being obtained and brought to their notice, which have been before the world for about fifty years, in the record of which we are speaking.

The vast discoveries in Central America made by Messrs. Stephens and Catherwood, show conclusively the statements in the Book of Mormon to be correct; and these evidences are materially increased in various ways through the diligent researches of other discoverers, as shown in an article by Apostle Moses Thatcher, lately published in serial form in the Millennial Star. Speculations concerning the aborigines of that continent have furnished matter for volumes upon volumes, and the discovery of a skeleton or the finding of a stone has been dilated upon with zeal, and supplied conceded proof of a multiplicity of these theories and ideas, tending to show that the ancient inhabitants were a civilized race.

But here is a work translated from the actual record of those people, written by themselves when in their strength, and engraved on plates of curious and ancient workmanship, giving a lucid and narrative account of their settlement and social and religious progress, and hid away in the earth by the inspired historian for some fourteen centuries, and whose statements are sustained by undeniable proofs of a very striking character; and yet the work is comparatively ignored, and the facts therein given sought with avidity from other and less authoritative sources.

The reader would naturally inquire, what is the cause of this? Simply because the Book of Mormon has in their estimation an "objectionable feature." Its discovery was brought about by a revelation from Heaven. Mankind, and the learned in particular of our age, disdain any and everything that claims present revelation from God as its origin. If Joseph Smith had simply stated that he had found the plates in a mound, and had translated them by his own skill in language, it would have been regarded as a most interesting and valuable discovery, and the manuscript would have been purchased at a price, and doubtless found a place in the most prominent repository of curiosities. But the record being reserved to come forth as a means of salvation for the remnant (the American Indians and others of the seed of Israel), who should be scattered and down-trodden in the last days, it was to have a more dignified introduction to the notice of mankind, than a mere chance discovery would have afforded it. And all must concede that notwithstanding the distaste of the learned, and their prejudices concerning it, the Book of Mormon has been rendered much more generally known through the very means of its introduction, than it could possibly have been if simply discovered in an ordinary way. In fact, it is to these "objectionable features" that the Latter-day Saints owe their extensive advertising, and are thus brought prominently before the public like the Saints of old.

The question naturally arises, why is it considered objectionable for a book to have an inspired origin? Why repudiate as false a valuable record of the people in America, because written and brought to light through revelation, while we accept the record of the people in Asia, called the Bible, which also claims to be the writings of inspired prophets and sacred historians, and to contain the word of God revealed from Heaven? Prophesied of in the Bible, the Book of Mormon stands side by side with the Asiatic Record, as its witness rather than its substitute; it endorses by fulfillment some of the grand predictions therein contained, and bears sacred testimony to the crucifixion, resurrection and ascension of Christ, and the introduction of the Gospel as given us by the Evangelists.

Such, then, is the Book which is regarded as an "objectionable feature" of the religion of the Latter-day Saints; and we claim that instead of being a "stumbling block," it should be regarded, sustained as it is by Scriptural history and scientific discovery, as one of the most convincing proofs of the truth of the Gospel revealed to its translator.

APOSTLES AND PROPHETS.

Another "objectionable feature" with some is the organization of the Church with apostles and prophets. They cannot deny that the ancient Church was organized in this manner with an inspired priesthood and led by men "having authority," being commissioned of Jesus Christ to administer in the ordinances of the Gospel; and they cannot dispute that unless so authorized their acts were not recognized by the Lord, nor did they receive the seal of the spirit. In fact, the very foundation of the Church was this organization. Paul says, "it is built on apostles and prophets, Jesus Christ Himself being the chief corner-stone." He even calls Christ an "apostle," and others call Him a "prophet," showing that He did not "take this honor unto Himself," but was "ordained of God" to officiate and acted by Heavenly authority in all His ministry. "As the Father hath sent me, even so now send I you."

Were it not for the "darkness" which was predicted should cover the minds of the people in the last days, we would be inclined to marvel at the blindness of intelligent people to these things. That apostles and prophets should have been deemed requisite for the "work of the ministry" in the ancient Church, and yet be objects of Christian ridicule in the last days, is certainly very peculiar! As though worldly learning had by right taken the place of inspiration, and a college education legally assumed the throne of divine appointment. The nineteenth century is nothing if not inconsistent! And no age has been marked with more flagrant outrages upon common sense in religious theories and practice, than the one in which we criticise the Pharisaical Jews for rejecting the Savior, and the Catholics for assuming a power never delegated to them by the Ancient Church. For while these are denounced—the one for inconsistency and prejudice, the other for bigotry and usurpation, the modern "Pharisees"—professedly the followers of Christ, wag their heads at inspiration and apostleship, and "sit in high places" and occupy "the chief seats in the synagogues," assuming themselves to teach the people, without even presenting or possessing a semblance of authority for so doing. They scorn any descent of authority from the Romish priesthood as corrupt, hence lay no claim to a "chain of power" from the Ancient Church; and if they did, it would be a futile attempt, for the Romish Church, through which came even what semblance of authority they have, cut off long ago all her Protestant daughters from fellowship, and severed them from all rights and claims to the power she held.

Now, when the Latter-day Saints declare a new revelation of the apostleship, and the re-delegation to man of that sacred power of the Church, these "learned" gentlemen with collegiate prefixes and affixes, turn up their theological noses at the words "apostle" and "prophet," and deem the introduction of such inspired "non-essentials" as a sacrilegious innovation on the rights of the "modern school" of theology. Thus we find the world in the anomalous position of "Christians" fighting Christianity; professed believers of the Bible making war upon the Bible, religion, and in fact, on the Bible itself; believers in Christ discarding His doctrines, and parties placing their hope of salvation in an original form of faith, whose fundamental principles they ignore and despise! It is for the "faith once delivered to the Saints" we are called in question! And we may here say, because we believe in the correctness of the original organization of Christ's Church, that "investigation into our doctrines is impeded" (?). This is another of the "objectionable features," which keep, forsooth, the "intelligent" classes from examining our claims to public attention, and is deemed a barrier to their embracing the Gospel!

SIGNS FOLLOWING THE BELIEVERS.

Another feature of our religion, which is considered "objectionable" by the religious world, is, that we claim the necessity for and the existence of the spiritual gifts of the Gospel, the "signs" which Christ said were to "follow the believer." We read that after the Savior had risen from the dead, when He was about to ascend into Heaven from the Mount of Olives, He gave His apostles a certain commission, which we find recorded in the following language by St. Mark, in chap, xvi, 15-18: "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." And lest any should raise objection to the standard translation of King James, which has been read in churches ever since the year 1611, we also give the same passage from the New Version, published last May, the chapter and verses being numbered alike: "And he said unto them, Go ye into all the world, and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover."

The above promise evidently furnished us a distinctive mark which should characterize "them that believe" in Christ's Gospel. It admits of no other construction than that which is given by the plain language of the Scripture. But one class of people are promised the "gifts"—the "believers," but to them the promise is positive, emphatic and undeniable! It is possible to conceive that persons of sound moral principle might exercise sufficient faith through prayer to obtain certain manifestations of God's approval, and still might not be at the time actual members of the Church, but that the "true believers," who have become members of the Church of the Savior, should be destitute of these gifts is not only an improbability, but from the words of the Scripture a positive impossibility!

We are led by the Savior's saying directly to the following conclusions: that the disciples were to preach the Gospel as it had been taught them by its Author; that some would believe its doctrines and be baptized, and that those who did so believe would receive the evidences of spiritual gifts which Christ foretold and described. There can be no misconstruction of this Scripture, without sacrificing consistency and stultifying the Divine word. But in order that we may be still further assured concerning the literal meaning of the Savior's promise, let us consider whether such manifestations did actually follow their administrations among the people. For direct record proof of this we have but to read the two following verses, which close the above-named chapter: "So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen."

But we also find these gifts mentioned in the course of their ministry, and not merely referred to in a general way, but the special gifts particularized which were imparted by Divine favor on certain occasions named. For instances of this kind read the Acts of the Apostles. In the second chapter it is recorded that they (the Saints) were all with one accord in one place, "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak in other tongues, as the Spirit gave them utterance." And we find that the gifts were so marked and prominent in their effects on this occasion, that Peter had to give an explanation to the multitude who came together, showing that they were the blessings of the Holy Spirit, as foretold should belong to the Christian Church. Then again in the third chapter, we are informed that as Peter and John went into the Temple, "a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the Temple which is called Beautiful, to ask alms of them that entered into the Temple; who seeing Peter and John about to go into the Temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up; and immediately his feet and ankle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him." And in explanation of this manifestation Peter said, "And his name through faith in his name hath made this man strong, whom ye see and know; yea, the faith which is by him hath given him this perfect soundness in the presence of you all." Showing plainly that it was by the use of the name of Jesus, through the "gift of healing," that this blessing was conferred.

Read the smiting of Ananias and Sapphira at the word of St. Peter, when they withheld part of the purchase-money at the time of the consecration of their substance; also the healing power manifested through the shadow of the apostle (Acts v). Now read in Acts viii, the miracles performed by Philip, one of the lesser priests sent to baptize the people of Samaria, verses 6 and 7: "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed." Also read verses from 13 to 17 inclusive: "Then Simon believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost." Some may raise an objection here, and say that although the Holy Ghost was said to be given, in this instance no gifts are specially mentioned. But on reading the following verses we find that "When Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." This plainly shows that the outpouring of the Spirit produced some evidences of such a remarkable character as to attract the attention of Simon, or he would not have been tempted to "offer money" to the disciples for the power to confer such gifts.

Then read in Acts ix, the case of Saul being healed of his blindness, under the hands of a certain disciple named Ananias, (this is not the same who was smitten at Peter's word): "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized." Also the raising of Tabitha from the dead by St. Peter, recorded in same chapter.

These were literal fulfillments of the words of Jesus, spoken on the Mount of Olives. No construction of Scripture can give them any other than a literal meaning. These works were in reality performed by and for those who believed. Paul had once been a disbeliever, but now a "believer," he rejoices in the gifts and shows forth the power of God in the name of Jesus. And we find that these gifts were not confined to the Apostles, but that they existed also among the other Saints. In chapter xiii, 1-3, of the Acts, we are told, "Now there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." Now, these men were not apostles who prophesied, though perhaps prominent in the Church, but possessing the "gifts," the Spirit spoke through them, and the Church was edified and blessed. Hence none can consistently say that the "gifts" and "signs" were limited to the apostleship, and thus argue the sudden cessation of them with the death of the apostles, or that they were not to be universally enjoyed by all believers. Besides, the multitudes who, we are told in various parts of the record, "spoke in tongues and prophesied" when confirmed, fully show that the gifts were general in their character, and not bestowed exclusively on a special few of those who believed, or that any class of "believers" was debarred from enjoying them; but that it was a foregone conclusion with the Church that these evidences should follow, and that it was a fact in their history that they did follow belief and obedience to the Gospel of Jesus Christ.

Instances might be multiplied to prove the existence of the gifts among the Saints, such for instance as the case of a certain man named Agabus, who had the gift of prophecy, of whom we read in the Acts of the Apostles, chapter xxi, 11-13. We also read in Acts xxi, 8, 9, that Philip the evangelist had four daughters, virgins, who possessed the gift of prophecy: "And the next day we that were of Paul's company departed: and came unto Csesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy." Stephen also who, like Philip, was one of the lesser priests, and not an apostle, saw at the time of his martyrdom "the heavens opened, and the Son of man standing on the right hand of God."

These and many other incidents plainly show that visions, prophesyings, tongues, healing and the general "gifts of the Gospel" were disseminated among the Saints, both male and female, "severally as willed by the Spirit." Paul says (1 Cor. xiv, 26, 27), "How is it then, brethren? when ye come together every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret," showing that these gifts were universal among the Saints, or "believers," and that the possessors had to be at times checked and instructed in their use.

Added to those cases recorded in the Scriptures, the blessings enjoyed by the Saints as the "signs following the believer," are mentioned in a general way by historians. In the second century, St. Iraenaeus testifies that "the Christians, by the gift of God, cast out devils, healed the sick, raised the dead, and performed miraculous works in the name of Christ, in all parts of the world." (See Gahan's Church History, page 76.) But we find that in the third century, the government and organization of the Church began to change from the primitive form established by Christ. At least in detail, if not in a general way, some of the ordinances were even at an earlier date, materially changed and modified. Even in the second century, we find the historian Gahan refers to a change in the ordinance of baptism in the following pointed language. Speaking of Novation, who was ill, "he was baptized in bed, not by immersion, which was then the usual method, but by infusion or pouring of water. On recovering he received not the seal of the Lord * * says St. Pacian, that is to say, the sacrament of confirmation."—(See Gahan and Mosheim.)

There can be no doubt that this "changing of the ordinances" which had been established by Christ, as the means of obtaining salvation with its kindred blessings, gradually produced the cessation of the gifts among them, that to this, and also the withdrawal of the authority to confer the Holy Ghost, through the martyrdom of those holding the right to officiate, must be imputed their absence in succeeding centuries, until at the present day these evidences of the true Gospel are even discountenanced by parties claiming to be followers of Christ, and the Latter-day Saints condemned as presumptuous and wicked for seeking to possess them, and testifying of their existence in the Church. And it is lamentable to know that it is considered an "objectionable feature" of the religion we profess to enjoy these blessed tokens of God's approval which edified, strengthened and comforted the ancient Saints, and which Christ declared should "follow them that believe."

Reader, is it not strange that professing Christians should not only themselves fail to obtain the gifts which are an inseparable evidence of the Christian religion, but that they should take up arms with the enemies of Christ in denouncing those who possess them,—considering the existence of the gifts a bar to accepting the truth, and a stumbling block in the pathway of obedience? What they despise and denounce, however, we, the Latter-day Saints, hold as a substantial evidence of the truth of the Gospel revealed to Joseph Smith, and a standing testimony against those who "have a form of godliness, but deny the power thereof." And we reiterate the apostle's advice when speaking of this class, "from such turn away!" And the writer of this article desires to add his testimony to the many which have been recorded in the Church established in our day, through the Prophet Joseph Smith, that the gifts of the Gospel promised to the believers are with the Latter-day Saints! That he has seen, witnessed and experienced them in his own person! That he has himself been healed under the administration of the Elders, according to the words of James, recorded in chap. v. 14, 15: "Is any sick among you? let him call for the Elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." That others have been healed under his hands instantaneously by the power of God! That some of his immediate friends and acquaintances have the gift of tongues, others prophesy, others see visions, and all who are faithful possess the Holy Spirit, which testifies that these things are verily true,—that this is the veritable work of God set up for the preparation of a people to meet the Lord when He comes in power! And he bears this testimony in all sincerity, knowing that by our words shall we be justified or condemned, and that both writer and reader will have to meet them at the last day!

Liverpool, England.

"Posterity will yet do us the justice, when our persecutors are equally low in the dust with ourselves, to hand down to succeeding generations, the virtuous acts and forbearance of a people who sacrificed their reputation for their religion, and their earthly fortunes and happiness to preserve peace."

—Joseph Smith, July 25, 1836.