Reply to a Pamphlet Printed at Glasgow, Entitled “Remarks on Mormonism”

Among the numerous productions which have, for the last nineteen years, been circulated <gainst the doctrine believed and taught by the Saints, it seems that another pamphlet has been palmed upon the world by some unknown author, who was ashamed toihave his name appear in connexion with his own glaring misrepresentations.

As this secret author, in the first page of his pamphlet, has used n» arguments, therefore. there are none to answer ; instead of arguments he seems very much inclined to apply to the Saints and their doctrine such .phrases as the following, viz. : " absurd notions" — "a gross, a stupid, and an unphilosophical fraaui" — "delusion" — 'Kgrovdling sensualism, of Mormonism " — " clumsy and inartistic imposition "— " Atheism and blasphemy" — "fanatical followers " — " weak dupes," Ife. Very .polite terms, Mr. Author ! Genteel epithets ! Doubtless the " clergymen of different denominations " must feel themselves highly honoured in approbating such irresistible logic !

On the second page of the " Remarks " a violent attack is made upon the Book of Doctrine and Covenants, and Book of Mormon. The author condemns the revelations given through Mr.. Smith, because he supposes they originated in selfishness. One of the extracts to which he refers reads thus : — " Therefore let no man among you (for this commandment is unto all the faithful who are called of God in the church unto the jninistry,) from this hour take pvu:se or scrip, that goeth forth to proclaim this gospel of the kingdom. Behold, I send you out to reprove the world of all their unrighteous deeds, and to teach them of a judgment which is to come. •And ■whoso receiveth youj there will I be also ; for I will go before your face : I will be on your right hand and on your left, and my spirit shall be in your hearts, and mj angels round about you to bear you up."

« Whoso receiveth you receiveth me. and the same will feed you, and clothe you, and .give, you money. And he who feeds you, or clothes you, or .ves you money, shall in nowise lose' his reward; and he that doeth not these things is not my disciple; and W this you may know my disciples. He that receiveth you not, go away from him fuone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. And in whatsoever village or city ye enter, do likewLie. Nevertheless search diligently and are not ; and wo unto that house, or that village, or city, that iectetb you, or your words, or testimony concerning me. Wo, I ssy , unto that house, or that> village or city, that rejecteth you, or your words, or ,your testimony of me ;, for I, the Almighty, have- laid my hands upon the nations, to gctmrge them for their wickedness; and plagues, shall go forth,. and they shall not be taken from the, earth, until I have conppleted my work which shall be cut short ia righteousness."

Now we ask the candid reader to compare the.foregoing with the commands wluch Jesti%gave to hi» Apostles in ancient days, as recorded in the tenth chapter of Matthew

, and he will find a striking analogy between them. A blessing was to attend those who administered to their necessities, while a heavy curse, greater than that which Sodom should receive in the judgment day, was to befaU those who would hot " receive them nor hear their words." Is it not equally certain that similar blessings or cursings will be apportioned to those who receive or reject the servants of God in ' any ie in which they may be sent ? We leave it with our readers to judge whether it is more gelfish to travel from city to city, without .purse or scrip, trusting in God and to the charity of a cold-hearted covetous generation, than it is to settle doym in one place and hire out to preach for a good fat salary of some thousands per year like many modern clergymen.

Mr. Smith is called by this writer an " avaricious impostor," because he obtained a revelation i-equiiing the Saints to contribute a certain portion of their property to build a house unto the Lord, and for other public purposes. But we ask, Was Joseph, in Egypt, an " avaricious impostor," because he gathered up all the money, cattle, horses, and property in Egypt ; and afterwards made a standing law that aU-the people'should pay one-fifth part of all their annual increase ?" Was Melchizedeck an " avaricious impostor," because he received tithes from Abraham ? Was Moses an " avaricious impostor," because he received a revelation requiring all Israel to pay their annual tithes for the support of the Levitical priesthood, who ofiSciated at tha temple ? Were the ancient apostles " avaricious impostors," because " as many as were possessors of lands or houses, sold them and brought the prices of the things that were sold, and laid them down at the apostles' feet ?" — Acts iv. 34 and 35.

The author next says that " Smith produces many revelations confirmatory of his headship m tTciechvach—rthat God would reveal his secrets to him only, and to no one else." This, sir, is a glaring misrepresentation : there is nothing in the Book of Covenants that limits the spirit of revelation to Mr. Smith only. The whole tenor of that book goes to show that every faithftd person may receive revelation, in a greater or less degree, ft is true, Mr. Smith, like Moses, was appointed the only revelator to the church, but this did not prohibit individuals from obtaining revelations for their own personal benefit, though they had no authority to obtain revelations to govern and direct others, or to control the church in its belief: this alone was confined to Mr. Smith, and to such as should be appointed to the same office. The seventy elders of Israel could prophesy and receive revelations in the days of Moses, but we are not aware that they were authorized to obtain laws or commandments for the government of Israel, or to write revelations to control their faith : this appertained to Moses and to such only as were appointed to that authority. Hence the Lord said, " If there be a prophet among you, I, the Lord, will jnake myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him I will speak mouth to mouth,~even apparently, and not in dark speeches ; and the similitude of the Lord shall he behold." — Numbers xii.

This logical author seems to think that Mr. Smith could not possibly translate the Book of Mormon by the means of the " Urim and Thunmiim," which was before prejared, (which he contemptuously styles " Moroni's spectacles,") and at the same fame translate by a power from on high. But we ask, when Aaron received the sentence •of judgment through the " Urim and Thummim," will you not admit that he received It by a power from on high ? Did ever any inspired man anciently receive a revelation through Ifcis sacred instrument, that was not given by a power from on high? TThis ignorant author finds fault with the prophet Moroni because he had vmtten his record, according to his knowledge, in the Egyptian characters. How would he have iim write, if not according to his knowledge ? Must a prophet write the revelations ■of God in characters or letters of which he has no knowledge ? Every prophet that haa ever written a revelation or vision, has written it according to his knowledge. Xiuke, in vreiting his history of the doings and sayings of Jesus, wrote accbrduag to Ms memory, at the same time having the Holy Ghost to' bring all tlungs to his remembrance, whatever was needful to write.— Luke i. 3. Luke wrote acctording to liis knowledge, and according to his memory, and yet he wrote by the inspiration of the Spirit ; and so did the prophet Moroni ; and what he wrote tie professes to have written by authority, being commded of God, though he admits the imperfections «f the Egitian hieroglypmcs in which he wrote. Ey&rj perion will admit that somr

-bngnages have more imperfections than others. The rerelations of God are perfect, thougfh they may, like the Book of Mormon, be recorded in an imperfect langpuage ; yet, when tiiey are translated by the inspiration of God into a more perfect language, like the English, thm will be more perfectly expressed. Moroni, after acknowledging the imperfection of his record, (it being in the Egyptian characters,) says, " If our

Elates had been sufficiently large, we should have written in Hebrew ; but the Hebrew ath been altered by us also ; and if we could have written in Hebrew, behold, ye -would hare had no imperfection in our record." From this we learn that the imperfection of which he speaks did not appertain to the revelations which God had given, but to the language or characters in which they were written.

This author, finding nothing in the Book of Mormon but what is consistent, is at last compcSled to invent a bare&ced falsehood ; and then he endeavours to palm it upon the public as though it were in that book. He says, that in the Book of Mormon " the Lord is made to say that they (the remnant of the tribe of Joseph, then inhabiting America) are the other sheep which are not of the fold of Israel." Now the Book of Mormon says no such thing : it only represents the Israelites in Ancient America as inhabiting another fold, separate and distinct from the fold occupied by the Jews in -Palestine. The wgjfd " fold," in the Book of Mormon, has no reference whatever to the origin of the sheep, but only to the place they inhabited. That there are more folds than one, and that the word fold means place, is evident from Jeremiah xxiii. 3, which reads thus : " And I will gather the remnant of my flock out of all coimtries whither I have driven them, and vrill bring them again to their FOLDS."

In the next paragraph of your pamphlet you have falsely accused the author of the *' Divine Authority of ranking Joseph Smith with former impostors, and you pre- .tend to quote my words to that effect ; but you yourself, and all other persons who have read my tract on " Divine Authority, know that you have grossly misrepresented the same — that your pretended quotation is nowhere to be foimd in my tract, but is wholly a production of your own corrupt heart to deceive the public.

The next subject touched upon by this Dunfermline author, is the working of miracles. He seems to think that every person among the Saints, must, immediately upon entering the Church, possess all the promised miraculous gifts, or else, in bis estimation, " Joseph Smith is demonstratively proved to be an impostor." But we know of no revelation, either ancient or modem, which says that these miraculous gifts promised, shall be received and exercised the moment one enters the Church. Christ did jiot say that these signs shall follow the believer the first day nor the first year after they believe m him. If these signs follow the believer at any subsequent period of fais life, either at or near the time of his first entering the Church, or years afterwards, it would prove the promises true, and the message to be of God. Therefore if all the Dunfermline Saints (who are yet in their infancy in the Church) have not attained a full measure of all the gifts of the gospel, they need not be discouraged by their enemies, there is time enough yet to receive many blessings, and for aU the promises of Jesus to be fulfilled. Thousands, since the rise of this Church, have been healed, both 3n the Church and out of it, insomuch that our enemies have been astonished, and liave sought to impute these miracles to some other power than that of God. ' Tharefore if miracles be a proof that this Church is of God, we have an abundance of evidence — in the blind seeing ; the deaf hearing ; the dumb speaking ; the lame walking ; the sick recovering, and in the copious manifestations of the power of God. As the Saints increase in faith, in knowledge, and in holiness, these miraculous gifts will increase in their midst, and all the believers in Christ will realise all the blessings promised, and shall eventually be armed with righteousness, and with the power of God in great glory ; while all liars, and wicked, corrupt, and adulterous sign-seekers hall perish on the earth, and be thrust dovm to bell.

On the fourth page of this Dunfermliiie tract, the author charges one of the Saints in that vicinity of preaching contrary to the doctrines contained in our book but when the candid reader reflects upon his numerous misrepresentations in many other instances, he will know how far to put confidence in this charge.

On the same page, this sage philosopher says, that " it is one of the established laws of optics, that no mortal eye can, by any possibility, see a spirit." Will this very wise Xiuthor be so kind as to inform tihe public by whom this " law of optica " was discoreredp

ajid by what process of reason iind demotistrafipn it beoSime ah" established law?" Have any of our great 'modern optfotans analyzed a spirit, and jlscertained' its inevitabilities of reflecting light, so as to affect the 6ptic nerve 6f the eye? We arelrdld to assert that such a law of opti'cs never was' discovered ; and ho work bn optics, isither o£ ancient or modern times, demonstrates or establishes such a'hiw. Were thosie'tllree personages spirits who took dinner with Abraham, and afterwards walked with him quite a distance towards Sodom, or did Abraham see. thein with his mortal «yes? I£ he did not see tKem with his ihbrtal eyes, we have gbbd reason to sUppbse that he saw. them tKrowgh his mortal ieyfes as instriimfents ; (all parts of the mortal body are bnly instruments by which the spirit 'of man Sees,, hears, feels, &c.) Abraham 'dofesliot appear to halve been in a vision or'a sleep at the time,but apparently enjoyed the exercise of all his senses as at other times, yet one of these'ersbnages vnth'whom he conversed the most, was the Lord, whom Veall iabknowledge to he a spirit. Althoughwe disagree with this author in regard to the spiritual man not being dipable of fidng a spirit through his naturaL eyes, br the ees of his body, yet W believe Ih the'tfetimony of Jesus, that ' No man (ihat'is JiaJwrnZ man) hath Seen God at 'any ""tUup." The spiritual man ihay ' see Gtoi even through the natural byes, bir the eyes of Tiis body, like Abraham — like Jacob — hke Mbses. "While the hattiifal .man, br the'riiatt who is not bom of God, has nbt this privilege, not thAt it is impoSible and contrary tb-the " laws of optics," but that it is contrary to the mind of God that such' iainaii should see him and,live. This deceptive Writer says, the bookbf Nfephi (chapter sSi.) speaks of *line -persbns being caught up ihto heaven ; but iif he will read the chajlter 'kgain, he' will' find that it speaks of but 'tAj-ee instead of nine, who were so caught up.

On the fifth page of the "Rfemarks,"'the author seems tb think that it is contrary to scripture for G-od to authorise his servants to (Jitrse, br for himto av'bngte his'ehemies thrbugh his servants. But, we inquire, will not the Ldrd cause all his'-ehemies, and those who reject his servants, to be cursed ? Did he not anciently give his sei'vants power, that " whatsoever they bound upon the earth should be bound in the heavehs ? " bid notTaul eiirse those who loved nbt the Lord Jesus Christ? (1 Cor. xvi. 22,) Did'he not curse, not only man, but even "an angel from heaven," if he should preach any other gospel than the one the Apostles preached? (Gal. i. 8, 9.) When Paul Was smitten lipon the mouth, did 'Ke not say to the high pWest which caused it'tb be done, " God shall skhite thee thou WHited wall?" (Acts xxiii. 3.) 'If An'dnias!'and. Sapphira were smitten dead for telling a falsehood in the presence of Peter, and Elymas for his wicked opposition to the truth, was smitten with "blindhess in the pre- 'sence of Paul, who can say that the Lord will not show'fAtth like pbwer in the 'last days, and acknowledge the"blessihgs and curses that Shall be pronounced thrbugh his servants, by his authority, in his name, and according to Ms will? Will not the two witnesses, mentioned in the 11th chapter of the Apocalypse, have power to smite and kill their enemies who shall seek tohurt them during the days of their prophecy? Will they not "Have power to khut heaven, that it rain not in the daysofHiheir prophecy ; and have power over waters tb turn them to blood, and to Smite the eaVth with all plagues as often as they will," until "they shall' haiefinied their testimony," and be killed in the streets of Jerusalem? That GbdVill execute' vengeance upon the wicked through the medium of his Saints, is clearly' predicted in the PsSJm cjflix. The Psalmist says, "Let the Saints be joyful in glory ; let them sing aloiid upon their beds ; let the'high praises of God be in their mouth, dMd a two-edged sword in tKeir %md ; to execute' vengeance upon the heathen, and punishments upon the people; io hind their kings with chains, and their nobles with fetters of iron; to execute tipore ihem the judgments written: this honour have ael 'hIs 'Faints. PrMse'e the Lord." , V ,

This author supposes that the Book of'Mormbn cannot, by any possibility.' be the hew covenant, 'as IS Stated in a revelation given through Mr. Smith, an'd tefera to several passages of scripture, which he supposes to be contradictory to that idea. In reply we say, t%at there fc many covenants whifch God has made with individuals in different ages of the world ; as, for instance, the covenant with Noahj concerting seed time ahd harvest — the covenant of circumcision, made with Abraham and his seed-the coven?int df the law upon Mbiint Sinai— e' covenant made with'Isi'ael ■forty years &,fter in' the plains of Moab. (Deut. isix.>l.) — the cbvehdnt made With

David. and the Levites, concerning their posterity — the covenant of the Gospel,- &c. Among these various covenants, there are two designated by the terms " Old" and "New." TJhe old covenantof the law was done away in Christ, and by him the new covenant of th Gospel waf ijitrpdupei in its stead. The Jews, having rejected this, new covenant, weye broken off.j the Gentiles, haying received it, were grafted in. But soon aftpr the Apostles' death, the Gentiles also "transgi-eased the laws, changed the ordinance, and broke the evertasting covenant," (Isaiah xxiv.) and haye corrupted the. earth with their abominations, haying, lost the auibority, powers, and blessings of said, covenant. But,np>v, in the dispensation of the fulness of times, God hath renevijeij, the everlasilang, covenant as made manifestin the Book of Mormon. This covenant,., now renewed for the last; time, is tlhe same as in;i;oduced by Christ and his. Apptles; apd; Paul testifies in. Hebrews viii., that the gospel covenant is the iVew CovW"?' Pedicted by tlje proptiets. Therefore, unless the Book of Mormon can be proved not to contain the gospel covenant, there is, nothing unreasonable nor unscriptur%J|in the Lord's calling it the " New Covenant." Now ever one knows that the navy. cgyenant of the gospel, as revealed anciently, did not prochice th? results upon, " thft bouse of Israel and the house of Judah" that Jeremiah predicted ; for that covenant was. to cause all Israel and Judnhto " know the Lord, from the least of' them to the greatest of them." That same covenant renewed in the last days will produce the results predicted. The time for the gospel covenant to take effect among Israel was placed in tlje future by Paul, (Rom. xi., 26, 26 and 27.) He says, " that blindness in part is, happened to Israel until the fulness of the Gentiles be come in, and so all Israel shall be saved : as it is written, there shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob ; for this is my covenant unto them, when I shall tale aTay tlitT. sins." Here, we see, that the fulness of the Gentiles mnt first come m befoje the gpspel, covenant will save all Israel and take away their, sins. To this end, and for this purpose the Lord has renewed it, and sent it forth by his, angel to be preached to every, nation, kindred, and tongue of the Gentiles ; first to, bripg in their fulness, after yyhich it will prciiuoe all the results predicted upon both Israel andi Judah.

On page sixth, this author quotes a clause from a revelation, given January 19th, 1841, commanding the Saints to build the Nauvoo House, and let Mr. Smith and his heirs fof ever afterwards occupy a certain portion of the same. (For be it remembered thait Mr. Smith Ijimself furnished a larger amount of capital tpwards its erection than any other person.) " In the same generation," this author exclaims, " in which he uttered his pi'edictions,'' he was "slain with impunity." "The establishment t Nauvoo is overthrown. The Saints are utterly exterminated from their Nauvoo Zion. Yea, thir very , tepiple became a, college in the Ijiands of their enemies, and was ultimately C09sw?d by re !" If the author had read a little further in the same revelatiop, he wo.uld haye fouijd a, very plain intiniation tlat the Saints would be hindred from doing the work assigned to them. It reads thus : — " Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might, and with all they have, to perform that work, and cease hot their diligence, and their enemies come upon them and hinder them from performing that work ; behold, it bhoveth me to require that worh no more at the haftds of those sons of men, but to accept of their offerings; and the iniquity and transgi;ession of my holy laws and commandpients, I will visit upon the heds of those who hindred my work, iinto the third and fourth generation, so long as they repent not and hate me, saith the Lord God. * * ' And this I make, an example unto you, for your consolation, copcerning all the.se who have been commanded to do a work, apd have been hindred by the hands of their enemies, and by oppjesion saith the Lord your God." Sope five or si;x years after this prediction, the Saints weip hindred by their enemif from completing that house. This was nothing more than what might have been anticipated from the intimation given in the revelation. Previous to the period in which this revelation was given, and for song time afterwards, the SMnt? epjoypd peace and tranquility in Nauvoo, . and in the region , roid about, and to all human apperance there were no fears to be gntertaiqed tfet th would be hin4];eid fiona building until the Lord indicated it by reyelfttion. Therefore the njar(;yr4om pf Josh Smith, and thepprsepntions of- the SaJntg, instead of-

weakening the evidence of the truth of the revelation, axe confirmatory of its divineauthenticity.

The author of the " Bemarks" seems to exert every power of his nund in misrepre- - senting our doctrine, in order to deceive the public. He says, that in the Doctrine and ' Covenants, sec. ciii. , par. 35, " indisputable evidence is given of a fact which the Mormons uniformly deny, viz., t the Scriptures are of no estimation in the opinion o£ a true Mormon."

The clause from the revelation reads thus : — " And again, verily I say unto you, let no man pay stock to the quorum of the Nauvoo House, unless he shaU be a believer in the Book of Mormon, and the revelations I have given unto you, saith the Lord youc God ; for that which is more or less than tMs cometh of evil, and shall be attended ■wi cursings and not blessings saith the Lord your God." We see nothing in this passage to prohibit the Saints from beUeving in the Scriptures, but directly the reverse, they are, in this very quotation, required to believe not only in the Book of Mormon, but " in the rsvelaiions which did had given them." Now what " revelations" has the Lord given unto his Saints ? I answer, the Scriptures, together with the Book of Mormon and many other revelations. As a proof that the Scriptures are included' among the revelations which God has venfor the government of the Saints, wefiirther quote — " Thou shalt take the things which thou hast received, which have been given unto thee in my Scriptures for a law, to be my law to govern my church.'*" (Doctrine and Covenants, sec. xiii., 16.) Hence, " that which is more or less" than a belief in the Scriptures, and m all other revelations which God has ven to the Saints, , « cometh of evil and shall be attended with cursings and not blessings."

The death of Mr. Smith is next referred to by tins author. The cruel, cold-blooded martyrdom of Mr. Smith and his brother, by an armed mob, who had painted themselves black for the occasion, is a circumstance too well known to need any comment ; here. Joseph Smith died a noble martyr for his religion — innocent of any crimes against the laws of his country; and in all cases, where he received a trial before the courts of his country, he was honorably acquitted. The various crimes alleged against him by his murderous persecutors were never sustained. His murderers, knowing - him to be innocent, had not the most distant hope of condemning him by the law, — they merely issued their pequred vmts against him for the purpose of dragging him into the midst of his enemies, where they could murder him with impunity, and where he had no friends to protect him. Mr. Smith never escaped from any former prison, as this author pretends ; he was taken by a band of heartless murderers in Missouri, who hadgust imbrued their hands in the blood of many of the Saints, and who had dragged little children from their hiding places, and murdered them, with the most horridoaths. By this fiendish band, he, with many others, were thrust into prison, where they were kept many days, and were offered "hiunan flesh" to eat, and'- threatened with death constantly. At length, however, they took them from prison and escorted them several days' journey over the country, still saying that they intended murdering them. The most of the guards became beastly dnink, while the balance, being a little more humane, were unwilling to have them murdered, therefore they advised the prisoners to leave for the State of Illinois. Thus Mr. Smith escapedfrom this blood-thirsty banditti. Mr. Smith was not endeavouring to escape from Oari thage prison, as this author insinuates, at the time this painted mob first made thdstpearance in the distance. They had rushed upon the building — burst open the dooc — shot dead liis brother Hyrum, and severely wounded elder Taylor, one of the twelve, before he (Mr. Smith) went to the vrindow, where he leaned partially out, as if to shield himself from the shower of balls which were pouring through the door ; in which' position he was shot by the mob without, and his body fell to the ground. Before he expired he was taken by the mob and placed against a well-curb, after which four o£ the gang simultaneously raised theur guns and shot him dead. This i||according to iiie testimony of eye witnesses to the whole scene.

This author proceeds to quote the words of our Saviour : — " It cannot be that a prophet perish out of Jerusalem." And concludes that Mr. Smith could not be a prophet because he perished out of Jerusalem. But we ask, where did Peter and Paul perish ? At Rome. Were th prophets ? Yes. Paul declares, Ephesians iii. tAat God nad made £down to bun a certain mystery, by revelation, " which in Otntaf

ages was not made known unto the sons of men, as it is now revealed unto his holy stles and prophets by the Spirit." Christ promised all of his apostles the spirit ' of prophecy, and expressly told them that the Holy Ghost should show them things to come. Look at the numerous prophecies contained in the writings of the apostles, all of which prove to a demonstration that they were great prophets, and yet the most of them perished out of Jerusalem t It is vei evident from the adjoining passages that our Saviour only intended to convey the idea of the wickedness of Jerusalem, compared with other cities, and not that no prophets should, in a time to come, perish out of Jerusalem. We do not wonder at this author using such flimsyj ignorant, and foolish arguments, for there are none other that can be used against the truth. Gross slanders, foul misrepresentations, and persecutions, are the only weapons that the devil or any of his emissaries ever used to overthrow the work of God.

The next effort of this unknown author is, to quote a sentence from my tract (" Divine Authority,") and then, with all the cunning that he possessed, endeavour to misrepresent its meaning. .

The sentence which he denounces, reads thus : — " How could an impostor so far surpass the combined wisdom of seventeen centuries as to originate a system diverse from every other system under heaven, and yet harmonise with the system of Jesus and his apostles in every particular ? What ! an impostor discover the gross darkness of ages, and publish a doctrine perfect in every respect, against which not one icriptursd argument can be adduced 1 The idea is preposterous 1 The purity and infallibility of the doctrine of this great modem prophet is a presumptive evidence of no small moment in favor of his divine mission." " What does this amount to," inquires this deceptive author, " but that Smith has invented a more perfect system than that of Jesus Christ?" And further, this author assumes thati " the system introduced by Christ hats been on the earth under heaven these eighteen hundred years." But this is his own assumption without proof? Indeed, it is a false assumption ; for the system of Jesus Christ includes inspired apostles and prophets, and all the miraculous gifts of the Holy Ghost which Christ promised. Now we ask this author if all these have been on the earth during " these eighteen hundred years ? If not, then the system of Christ has not been on the earth during that time. It is true, we have the history of that system as it once existed on the earth. But where is the system now ? Fled from under heaven, leaving only a history by which mankind understand that it once had place on the earth. The system introduced through Joseph Smith Tvhich embraces inspired apostles and prophets, and all other powers, gifts, and blessings, is diverse from every system under heaven, and yet it harmonises and agrees in every particular with that system which Jesus once had on earth, but which has not, because of wickedness existed among men for many centuries past. Indeed, it is the same system renewed — the same offices, gifts, and powers restored, that Mankind may Mice more have the system of Jesus among them preparatory to the second advent.

On page eighth of the " Remarks " the author pretends to quote a revelation con- , tinned m the fourth section of the Book of Covenants, purporting as he falsely pretends, that the New Jerusalem should be built in this generation, and that it should be dedicated by the hands of Joseph Smith, jun. Now, every one who has read the Book of Covenants, knows that there is no such declaration in the book, and that this author has quoted falsely to deceive. Mr. Smith, in the year 1831, dedicated by commandment the temple lot ; but there is no revelation that says he shall dedicate the New Jerusalem ; neither is there any intimation in the revelation that the New Jerusalem should be built in this generation. These are falsehoods of this wicked author's own invention, which he has endeavored to palm off upon the public as though they were in our books. It is difficult to conceive how " clergymen of different denominations " could approbate such wilful and barefaced falsehoods as are contained . on almost every page of the " Bema]:ks," unless they were of the same spirit as its author. With regard to the New Jerusalem, we believe that there will be such a citjy bi;ult by the direction of the Almighty, in the place that he has appointed, and that i* wll be built between this and the sxpiration of the Millennium — that ib win oe preserved when the earth passes avHiy — that it will aftervsBrds come down out of heaveH' upon the iV«ii» Earth, and that it will be the abode for ever of immortal and glorifi b|ings. We also believe that the old Jerusalem will be built upon the land of Palestine

— that it will never afterwards " be plilcked up nor thrown down," (Jer. socd. 38, 39, and 40,) but will be preserved when the earth passes awscy, and will also come, down upon the New Earth after the New Jerusalem has descended, and that both cities will be occupied from thenceforth with glorified and immortal beings, who will ■ inherit the earth for ever alnd ever.

The dimensions of this last city that John saw descending, are given in the twentyfirst chapter of bis book. John says, (verse 16,) "And the city lieth four.square, and the length is as large as the breadth : and he measured the city; with the reed, twelve thousand fm-longs," which is 1500 miles J now it is rather improbable that the city should be 1500 miles in length and breadth, but it is not improbable that it should contain 1500 squat-e miles ; for 1500 square miles could all be contained in a city less than thirty-nine miles in length and breadth. Therefore, the measurement of the angel, no doubt, had reference to the superficial contents. John further says, " The letigth and the breadth, and the height of it ate eqiial." Does this mean that the height of the cit is to be nearly 39 miles, or equal to the length and breadth, or as oiir Scottish author says, " a perfect cube ?' We think not. The expression was, no doubt, used to represent the great equality that existed in all parts of the city as i for instance, the length of parallel lines running in one direction (as north and south) ' should all be equal ; and parallel lines running at right angles (as east and west) through any part of the city should also all be equal ; while me height of the buU ings in one part of the city should be equal to the height of the buildings in airy other part of the city. A perfect equality seems to characterise every part of the city, that is, the length in one place is equal to the lengdi measured in parallel directions through any other place: the same equality characterises the breadth, and the same equality characterises the buildings. We have no idea that the buildings will be 39 miles in height, so as to form " a perfect cube." Indeed, we very much- doubt whei' ther the buildings will be as high as the wall ; for John says, the city " had a wall great and high." How great and high was this wall ? Only " an hundred and forty ' and four cubits." Now if the height of this city was to extend up 1500 miles, or even 39 miles, this wall could not be called " great and high," when compared with such huge buildings. The wall would be immensely lower than the houses, and therefore. would be very ill-proportioned to the city ; but from the fact that the wall is called " great and high " we may draw the conclusion that these splendid mansions were lower than the high wall with which they were surrounded.

As this Scottish author has for reasons best known to himself, kept his name in the dark, in the remainder of our reply we shall, for the sake of convenience in reference, call him Joseph Paton . We do not pretend that this is the author's real name, but only assumed a convenience for the time being.

Mr. Paton finds fault with a revelation which speaks of a priesthood conferred " upon Aaron and his seed throughout all their generations, which priesthood also cdntinueth and abideth for ever with the priesthood which is after the holiest order of God." He supposes it altogether unsoriptural for God to restore again to the earth the Aaronic priesthood. But what says the scripture upon this subject ? God commanded Moses to anoint Aaron and his sons, and he says, expressly, that " their jBSointing shall surely be an everlasting priesthood throughout their generations." (Exodus xl. 15.) The same covenant of an " everlasting priesthood" was made with Phinehas, the grandson of Aaron, " and his seed after him." (Numb. xxv. 13.) The saime priestEood existed among Israel before Aaron and his sons received their anointing, and before the law of Moses was given. (Exod. xix. 22, 24.) The same priesthood administered not only the ordinances of the law, but also the ordinance of " Bap* tism for the remission of sins," which is one of the ordinances of the gospel. For instance, John the Baptist, who was a literal descendant of Aaron, inherited this "everlasting priesthood" by virtue of his' birthright, and the covenant of priesthoo.d made with his fathers; yet he officiated in a gospel ordinance. John, and the seven churches of Asia were not only washed from all their sins by the blood of Christ, bu* were also made here in this hfe " Priests unto God arid his Father." (Rev. i. 6.) That the priesthood of Aaron will .again officiate on the earth is clearly predicted la numerous passages of Scripture. The Lord says, (Isaiah Ixvi.) " that Israd shall be bl'bught as an offering unto the Lord out of all nations, upon horses, and ia chafiot

and in litters, and upon mules, and upon swift beasts, to. his holy mountain Jerusaleji," * * ♦ "Andlwillalsotakeoftiiem for PrtMtsand for 2>mfeg saith the Lord." (Verse 20 and 21). And in the 22nd and 23rd verses he declares that the seed and name of the Levitical priesthood should remain as long as the new heavens and the new earth should remain, and that " from one new moon to another, and from on esabbath to another, all flesh shall come to worship before him." Thus we see thjat theAaronic priesthood will not only exist when Israel is restored from all nations, but will continue to exist after all wickedness is destroyed out of the earth, and under its' administrations " all flesh will come and worship before the Lord." And as the new heavens and earth will have no end, neither will this priesthood have an end, but shall abide forever with the greater priesthood, which is after the order of the Son of God.

We will now proceed to qfipte a few more passages in relation to Priests in the latter times. (Isa. Lxi. 4, 6, 6.) " And they shall buUd the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations." " And strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughmen and your vine-dre;sei;s. But ye shall be named the Priests of the Lord. Msn shall call you the ministers of oiir God : and ye shall eat the riches of the GentUes, and in. their glory shall ye boast yourselves."

.(Jer. xxxi. 8, 12, 13, and 14.) " Behold, I will bring then» from the north country, ana gather them from the coasts of the. earth, and with them the blind and the lame,, the woman with child, and her that travaileth with child together ; a great company shall return thither." * * « Therefore they shall come and sing ijo the height of Zion, and shall flow together to the goodness of the Lord, for wleat, and for wine, and for oil, and for the young of the flock, and of the herd : and their soul shall be as a watered garden : <md they- shall not sorrow any more at all. Then shall the virgin rdoice in the dance, both young men and old together ; for I •wUl turn their mourning into joy, and will comfort tnem, and make them rejoice from their sorrow. And I will satiate the soul of the Priests with fatness, and my people shall be satisfied with my goodness, saith the Lord." Thus it may be seen, after Israel has returned and repjaired" "the desolations of many generations" and then- sorrow has for ever ceased, that stiH they have "Priests" among them. The prophet Malachi (chap. iii. 1, 4.) when beholdmg the glory of the Lord, and the majesty of his second advent, when he should "suddenly come to his temple" exclajms " But who may abide the day of his coming ? and who - shall stand when he appeareth ? for he is like a refiner's fire, and like fuller's soap. And he shall sit as a refiner and purifier of silver ; and he shall purify the sons of Levi, and purge them as gold and silver; that they may offer unto the Lord an offering in righteousness. Then shall the ofiering of J udah and Jerusalem be pleasant unto the Lord, as in the days of old and as in former years."

At the second advent of our Saviour, the " sons of Levi" will be purified and purged as gold and silver. At the first advent, the " sons of Levi" rejected the Messjah, and their offerings were no longer accepted ; but when he " suddenly comes to his temple," then shall that priesthood offer pleasant offerings unto the Lord in righteousness, as in the days of old. For further testimony concerning the existence of the Levitical priesthood and theu: administrations in the temple in the latter tiijies, see Jer. xxxiii., from the 6th to the 26th verses, also Ezek. xx, from the 33d to the 46th — Ezek. from the beginning of the xl. to the end of the xlviii chap. — ZecV 3uv — Joel ii.

The establishment of the Aaronic priesthood again on the earth, preparatory to the second coming of our Lord, is an event so clearly predicted in the scriptures, that had Mr. Joseph Smith failed to incorporate that priesthood with the Melchisedec in his organization of the Latter-day church, it would at once have proved him an impostor. But, sir, the very fact that Mr. Smith has not followed the false traditions of the religious world, but has, in direct opposition to the vast variety of erroneous creeds and doctrines with which he was surrounded, restored, the Aaronic and Melchisedec priesthoods, shows that he was endowed with a wisdom far superior to that of the nuUions «f false teachers who have disgriiced the name of Christianity during the last seveijteen hundred years. The prophets have clearly predicted the existence of the Aaronic priesthood, at the times of the restitution of Israel and the second advent. The Lord, by Mr. Smith, has fulfilled the prediction, and established its existence among men. ■Jniis, tihen, is one more testimony in fevour of Joseph Smith's divine mission.

Mr. Paton next quotes a passage from a revelation in the Book of Covenants virhich .. reads thus — " Verily, verily, I say unto you, they who believe not on your words, and are not baptized by water in my name, for the remission of their sins, that they may ' receive the Holy Ghost, shall be damned, and shall not come into my Father's king- ; dom, where my Father and lam." Mr. Paton considers this very "dogmatic," "pre~ sumptuous," and " at variance with the teaching of scripture." But we ask Mr. ''' Paton and all of our readers to compare the above passage with Jesus's teachings to ' his apostles, (Matthew x. 14, 15,) " And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily, I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city."

On the 10th page Mr. Paton supposes that there is " no infallible standard" but the scriptures. Now nothing can be more absurd than such an idea. Every truth, is an infallible standard, whether it is contained in the Bible or in uny other " book. Wherever truth is found, or by whatever process it is obtained, it is infaUi- _j ble in its nature, and becomes a standard of comparison for certain other truths t, which ai'e closely connected with it ; hence by the aid of truths already known, other "; truths are brought to light, which in their tm-n also become standards of compari-'" son. Thousands of truths in modem times have been discovered by the aid of " reason and observation, which can never be proved true nor false by the scriptures ,, alone. Newton did not establish the truth of his doctrine of universal gravitation by the scriptures — Mr. Paton's only "infallible standard!" neither did he demon- , strata his doctrine of fluxions by the scriptm-es ; neither did Kepler demonstrate his eliptical theory of the planatory orbits by the scriptures. Mr. Paton's only infallible standard never jvould have detected the heresy of the Ptolemaic system of j the universe, which was so successfully overtm-ned by Copernicus and his followers. If there is no infallible standard but the Bible by wluch to judge between truth and , error, and condemn heresy, we hope that Mr. Paton will come forward speedily with his only standard, and by it decide whether the undulatory theory of light, or the corpxiscular theory, be true ; foi' the learned world have for a long time been oscillating between these two theories, not knowing which to condemn' as heresy. ' According to Mr. Paton, there is no way to condemn either as heresy, only by the , scriptures. We ask, could not the antediluvians receive Noah as a prophet or condemn him as a fanatic, without the aid of the scriptinres ? How eomd Jeremiah [ prove to the Jews from any previous revelation that he was sent of God ? What former scripture could prove the truth or falsity of Ezekiel's prophecy ? If scripture is the only guide into truth, will Mr. Paton tell us what part of said volume justifies himself and the " clergymen of different denominations' in doing away as , uimecessary in this age, inspired apostles and prophets, and the miraculous gifts of ' the spirit ? We should like to have chapter and verse upon so important a subject. .' The Holy Ghost is a far more universal standard of truth than the scriptures. The Holy Ghost will guide the servants of God into All, truth; the scriptures with- ' out the Holy Ghost, wiU only guide into a few truths. The Holy Ghost can un- , fold the grandeur, majesty, and glory of heavenly worlds, while Mr. Paton's only j « infallible standard" can give no such visions. The Holy Ghost can waft the servant of God to the third heavens, and show him things not lawful to be uttered by " man, while the sciiptures have no such power and can impart no such knowledge. The Holy Ghost can heal the sick— can speak with tongues, and can perform many other mighty works ; while the scriptures, without the Holy Ghost, can do none of Ihese things. The Holy Ghost -is greater than the scriptures, for by him the scrip- ' , tures were given ; hence the Holy Ghost is an infallible standard as well as the scrip- ', tures. The Holy Ghost being a universal standard of truth, while the scriptures are a very limited standard ; yet both standards agree in one, and never contradict each other. That which contradicts any known truth is not of the spirit of truth, but is false. A false doctrine cannot always be detected by the scriptures; but vhen refer- 1- red to the universal standard — the Holy Spirit it can always be detected; for the '] Holy Spirit deceives no one. "_'

In my remarks upon the evidences in favour of Joseph Snuth's divine mission ("Divine Authority," page 13,) I have, amongst numerous other evidences adduced

referred to the late discoveries of Catherwood and Stephens in Central America, asconfirmatory evidence of the truth of the Book of Mormon. Mr. Paton conader* this as no evidence at all, and refers to the discoveries of Baron Hmnboldt and many other antiquarians, long before Mr. Smith translated that book. Now no one -will dispute the fact that the existence of antique remains in different parts of America wasknown long before Mr. Smith was bom. But every well informed person knows that the most m the discoveries made by Oatherwood and Stephens were original — that the most of the forty-four cities described by him had not been described by previous travellers. Now the Book of Mormon gives us the names and location of great numbers of cities in the very region where Catherwood and Stephens afterwards discovered them. This, therefore, taking into consideration all the circumstances, is an additional evidence, of a very positive nature, in favour of the divine inspiration of this unlearned and inexperienced young man.

With regard to the old Spaulding story concerning the ori of the Book of Mormon, we remark, that it has been exploded by the most incontrovertible testimony years ago, audits lying propagators have been made ashamed of their corrupt glaring falsehoods. (See P. PFratt's Bepfy to the Bev. C. S. Bush ; also Taylor's Answer to the Bev. Bobert Hs.)

Mr. Paton next refers to the 29th chapter of Isaiah, and to my remarks upon it and falsely pretends that the metallic plates of the Book of Mormon are represented inmy tract (" Divine Authority,") as being Ariel, the city were David dwelt. He says, *' If the metallic plates he, as Mr. Pratt pretends, this Ariel," * * then they are, " cursed of Ood." Mr. Pratt, sir, has made no such pretensions : it is only another of your own misrepresentations. Now if our readers will turn to the 29ta chapter of Isaiah, and carefully read the first four verses of that chapter, they will discover that the prophet predicts, first, the distress that should come upon Ariel, and, secondly, predicts another event that should be unto the Lord as Ariel. This last event is expressed in these words, " And it shall be unto me AS Ariel." How was it with Ariel ? Her people was to be distressed and afflicted with " heaviness and sorrow." How was it to be with the people or nation who should be " as Abiix ?" Its distress, of course, was to resemble that of Ariel, or else it could not be " as Ariel." The distress of the nation that the Lord says " shall be as Ariel," is clearly portrayed in the 3rd and 4th verses, "And I will camp against thee round about, and vrill lay siege against thee with a mount, and I will raise forts against thee ; and thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and tiby voice shall be as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust." Now, we ask, "What nation upon the earth has been visited with u distress resembling that of Ariel or Jerusalem ? We answer that the Book of Mormon informs us that the nation of Nephites who were a remnant of Joseph inhabitmg Ancient America, were brought down to the ground by their enemies. Hundreds of thousands were slaughtered in their terrible wars. Their distress truly may be said to be " as Ariel." Ariel was sorely distressed from time to time, and forts and other fortifications raised against her — similar judgments happened to the remnant of Joseph. Isaiah does not say that Ariel shaU speak out of the ground, but he clearly shows that the nation which should be distressed as Ariel, after being brought down, should speak out of the ground. The words of the prophets of Jerusalem or Ariel, never spoke from the ground, their speech was never « low out of the dust." But the words of the prophets among the remnant of Joseph have spoken from the ground, and their written "speech" has whispered out of the dust. Isaiah declares, that it shall be " as the voice of one that hath a familiar spirit." _ It was not to be the voice of a distant, vague, imeertain spirit but " as a familiar spirit," one that could be familiarly understood, and that too, by the most ordinary capacity,. The term familiar does not necessarily imply evil, as Mr. Paton would have the public suppose. There were many corrupt persons in ancient times who had not only a famio liar but constant intercourse with evil spirits, and were possessed by them : and because of the constant familiarity of these spirits with those persons they possessed, they were ' frequently termed "familiar spirits." As was remarked above, the term "familiar" does not always imply evil. Jesus was familiar with his disciples, while to the world ae was more distant and spoke to them in parables. The Holy Ghost is a very familiar

spirit in the tabernacles of his sepanta, soilietiines making familiar to them things that are not lawful to be uttered or written. The voice of the ancient prophets of America, has famildarly whispesed from the dust i» the ears of tiw present generation, simply and faiiiiliad'ly revealing' the ancient history of that continent — and in a very familiar manner portrays the. wonderful works of God amqng a nation whose history was before unknown. What a marked contrast betweea the definite, plain, aiid " faYniliar spirit' in which the Book of Mormon unfolds the ancient history of America, and the wild vague, and distant conjectures of learned aiitiquairiajis ! tt is as the voice of the dead proclaiming repentance to the living. It is.the voice of those whO; have slumbered low in the dust, sounding an important and solemn warning in the ears of a corrupt, wickedj apostate race of Gentiles, who have made "lies their refmge" and ' undtr fahehcioijt Jimie. hid themselves."

Isaiah not only speaks of the overthrow and utter abolishment of " the multitude of all the nations that should fight against Mount Zion," but also very clearly describes the wickedness and gross darkness in which all these nations should be involved. He declares they should " be drunken, but not with wine, — they should stagger, but not with strong drink ;" for (continues he) the Lord hath'poui-ed out upon you the spirit of deep sleep, and hath closed your eyes : the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as" the words of a book that is sealed, which men deliver to one that is learned," &c. Here we perceive that the multitude of all the nations who fight against Zion were to. be so completely enveloped in darkness, that they would be drunken and stagger, their es should be closed, and they should be in a deep sleep ; the prophets and seers were to be covered, or not acknowledged among them : and finally, " the VISION OP, AUti" were to be as the words of a sealed book. The vision of all the prophets and seers who had spoken since the world began, was to be unintelligible — not understood by those corrupt benighted nations. It is true they have multiplied millions of copies of the Bible ; hut so great is their wickedness, that the powers, gifts, and blessings of the Bible are unknown among them. Having closed then' eyes in a profound, deep, and drunken sleep, the vision of all, or the inspired vsritings of all the prophets and seers with which they are acquainted are not understood, — they are not the wqi'ds of a sealed book, but AS the words of a sealed book which are given to a learned man who is unable to read them. So the vision of theseinspired prophets and seers contained in theBible has been presented to the nations, but they are imable to understand it. As Professor Anthon, though a learned man, was not able to comprehend or read the words transcribed from the sesfled Book of Mormon, so the present generation, though learned as to the wisdom of the world, are, in consequence of wickedness, unable to comprehend "the vision of all." As well might Professor Anthon undertake to translate unknovrai Egyptian characters by his learning, as for a wicked generation who are in a " deep sleep": to undertake to imderstand " the vision of all," without the aid of inspired men.

Mr. Paton assei-ts, that " Isaiah, says, the sealed book was given to the learned." We wish Mr. Paton to understand distinctly, that Isaiah says no such thing. Isaiah speaks of the " words" of a book being presented to the learned, and not the book itself. Mr. Paton enquires, " Why did not he (Smith) give the booh, or plates, (to the learned) as he ought to have done, to fulfil the terms of the prophecy f I answer that if he Tiad sent the book to Professor Anthqn, instead of some of the transcribed words, it would not have been a fulfilment of the term? of the prophecy ; for Isaiah expressly says the " words" and not the book, were to be delivered to tW learned. And Isaiah also says, the " book," (not the words of a book), " is dehvered to him that is hot learned. Saying, Read this I pray thee, and he saith, I am not learned." To the learned is presented the " words of a hook : " to the unlearned is delivered the " book " itself. The former says, " I Cannot " read it ; the latter says, " I am not learned." Mr. Paton says, that neither could read it. But Isaiah says that, " In that day, shall the deaf hear the words of the book," consequently, it mjist be read by some one. And as the Lord declares in the same connexion that he would "proceed to do a marvellous work and a wonder," which should " cause the wisdom orthe wise to perish," we have every reason to believe that he causes the unlearned to read it, which would indeed be a marvellous work and a wonder, and a very effectual way of causing the wisdom of the wise tp perish.

Ml'. Patbn thinks it Very straiige, that none of the inspired iriters of the OH or New Testaments should predict imythingabout the Urim and Thummim, bv 'which the Book of Mormon was translated. 'On the same principle, we ask, why d"id none of the inspired Writers predict, that the Eord Jesus Christ should appear to Saul of Tarsus; or that a great vision should be shown to John on Patmos? Why did liot Isaiah or Ezekiel predict that a " white Stone " (not " specs.") should be given to those Vvho overcame with a new n6,me written in it ? (See Rev. ii. 17.) When Mr. Patbn has satisfactorily answered these questions, we presume that he will be per- 'fectly able to understand why the prophets did not inention every minute circumstance connected with the coming forth of iJie Book of Mormon.

On the 7th and 8th pstges of the "Divine Authority," I have referred to the prophecy of Ezekiel, xxxvii., in rdation to the two sticks upon which that prophet was commanded to write. I need not here repeat my remai'ks again ; but ref the reader to what I have there said. Mr. Paton very confidently asserts that "All the viriting that was on the two Sticks, was merely the title of each." But how does Mr. Paton know that it " was merely the title Of each?" Has he ever examined the writing which • Ezekiel inscribed upon them ? If not, by what authority does he make this unfounded ajsertion? The Scriptures have nowhere intimated that the "title" was the onfy thing written upon them. Ezekiel was commanded to write Upon tWo sticks ; upon the one he was to write " for Judah," and upon the other " for ifoseph." Whiit amount Of writing he was to inscribe upon them we are not informed. Neither are we informed of the nature of the writing. Mr. Paton says, it " was the title," but what kind of a title he has not told Us. We ivill suggest to Mr. Paton the following titles until hfe can find something more in accbrdanoe with his views, viz. !

"The sacred wBiTmas for Jddah." "The sacred writings por Joseph." Titles something similar to these would surely be something very interesting, and ■Would naturally excite an inquiring spirit amdngf the Israelites, especially when they saw them united in one, in the hands of Ezekiel. We think, however, that' these inscriptions would be rather short, inasmuch as Ezekiel was comtnianded to include in the two wi'itings for Judah and Joseph, something " for all the house of Israel, Which should be respectively associated With them as "their companions."

Mr. Paton inquires, " How can "two sticks represent t\vo books ? " We answer, that we see no impropriety in two Sticks V?rift6n upon, representing two books. There' Wotild be an impropriety in sticks without vrt-itang representing books. But both the'sticks in EzekieTs hand had writing 'ttpiSn them, Slid thevefore would be a beautifultepresentation of two books. Is Mr. t*aton So ignorant, that he does not know that the Jews anciently vvrote many things Upon parchment, and'roUed the salne upon sticks f This is a practice that is still prevalent lamong modern nations, as is exeft)plifled in jnany maps and large dobumeftts, wliifih, for convenience, fere rolled upon stinks. These rolls of writing Were called books in the dkys of Jeremiah. AH' the prophesies of Jeremiah, from the days of Jdsiah dovifu to the fourth year of Jehoikim were written in one of these ROLliS. (Jeremiah xxxvi. 1, 2.) This "roll" is 'called a "'book" in the 8, 10, 11, and 13 verses ; 'hehee, the tertn 'roW and book are synonymous. Sticks,' containing writing, then, like thel;Wo sticks of Judah and Joseph, w(5uld"not be a bad represehtation of two books ; indeed, they were the plainest and best representations of btaoks of anything that could have been exhibited before the JgWs; ifor they were far better acquairited with books in ths'form of rolls than in ally other form. Mr. Paton says, " two sticks may represent two nations." What authdrity ha's'he for this supposition? There is no example in '6te'ripture,a3 we tecolleet, •tvlfere a nation is repiresented by a stick. Nations are frequently rft)reseflted by trees, branches, and vines; and 'by beasts, birds, and serpents. But sticks, Ve believe, are never used to represent nations. Sticks, ootitaining 'wTitings, are far betterreprestentations of books than of nations.

Mr. Paton carries the idea that the record of Joseph "did not .exist, even in its metalic state, at the time Ezekiel wrote." Nb"sv the last nine ohafiters of Ezekiel were wi'itten twenty-five years ifter the remnant of Joseph left JerUsalran for the'gfreat western continent; heiice many of the'vffitiiigs of Joseph were in existence at the time Ezekiel spoke of the two sticks. (See 'Ezekiel xl. 1 ; also the beginning of the first book of Nephi.) In the interpretation of the two sticks, God says, «' Behoi3, I

-will take the stick of Joseph, which it in the hand of Ephraim, and the tribes of Is« reel his fellows, and will put them with him, 'even with the stick of Judah, and make them one stick, and they shall be one in mine hand." In this quotation, the word •* is," in Italics, is a substitution of the translator according to his own opinion, there (being no word in the Hebrew from which it was translated. The translator would have had the same license to have substituted the words " shall be," placing it in the future tense, as he had to substitute the present tense. The passage would then read thus : " the stick of Joseph, which ihall be in the hand of Ephraim." This we cqnceive to be the true rendering "of the passage. We are not particular, however, whether the present or future tense be used ; for every one knows that many of the prophecies relating to things hundreds of years in the future, were written in the present tense, and others in the imperfect or past tense, as though they had already been fulfilled. (See Isaiah liii. 3, 9.)

This author further remarks, that " Mr. Pratt's assertion as to the two sticks is a positive falsehood; the two sticks spoken of by EzeHel neither are, nor can be the Scriptures and the Book of Mormon." We ask this deceptive author, why he so often falsely accuses Mr. Pratt ? Is it to deceive the public ? The public, who have read Mr. Pratt's tract on " Divine Authority," know that he has not represented the Scriptures and the Book of Mormon to be the two sticks upon which Ezekiel wrote. It is true we have represented these two sacred books to be the two sticks which the Lord has said he would unite together, and has also said that " they shall be one in mine hand," of which the two sticks in Ezekiel's hand were only a representation. After the union of these two important sticks in the Lord's hand, he declares that he will gather all the house of Israel from among the heathen, no more to be scattered, which is yet to be fulfilled, and the time is close at hand.

Mr. Paton next refers to the 6th and 7th verses of the 14th chapter of John's Re- Tclations, which read thus : " And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him : for the hour of his judgment is come : and worship him that made heaven, and earth, and the sea, and the fountains of water." And Mr. Paton intimates that the " everlasting gospel was and is preached to all nations and people ; for God is no respecter of persons: " and whosoever 'fears him shall be excepted of him." But we ask Mr. Paton, was the everlasting gospel, which he says " was and is preached to all nations and people," brought by an angel and preached by an angel, as he asserts that it must be, on the 15th page of his " Remarks ? " The everlasting gospel which " was preached to every creature which is under heaven," in Paul's day, (see Col. i. 23) was not brought from heaven by an angel, but was introduced by the person of Christ himself. The second preaching of the same gospel to all nations was placed in the future by John. It was said to him, " 1 will show thee things which must be hereafter." (Rev. iv. 1.) Mr. Paton cannot point out any time since the prediction of John was uttered, that an angel has brought the gospel from heaven and preached it himself to all nations, declaring that " the hour of Ood's judgment is conie." If no such event has ever taken place, he must admit, according to his own assertions, that it is still in the future. But he says, the gospel which " the angel brought with him and preached" * * * "was and is preached to all nations and people." Now, what does this mean? Does it mean that the clergymen of difFerrait , denominations are the other angel that John saw fly in heaven ? If they are, they have very much perverted their message since they left heaven, and wiU surely come under the curse of Paul for preaching another gospel. The message that they bring us at the present day scarcely bears one feature of the gospel preached anciently. One thing is Certain, that if ever they preached the everlasting gospel, they do not preach it now. It is true, the nations have had the history of the gospel as it was anciently preached, but its powers, fts, blessings, and authority to administer its ordinances and establish the church of Christ, they have not had, neither they, nor their fathers, nor their fathers' fathers, for many generations past. When we say that the nations have been destitute of the everlasting gospel for centuries, we mean, not destitute of its ancient history, but destitute of its powers, gifts, blessings, .authorities and church. Now, the history of hungry men feasting upon loaves and fishes

•anciently, mil not satisfy nor save hungry men in these days : neither will the history •of the ancient church, with its ordinances, gifts, powers, and blessings, satisfy nor save the nations now.

Before the everlasting gospel can be preached in such a manner as to put mankind jn possession of its blessmgs and powers, men must be authorized to admmister its or- 'flinances. If John's angel were himself to preach the everlasting gospel to every nation, it would be of no benefit to any man, until some one was authorized to administer baptism for the remission of sins, and the laying on of the hands for the gift of the Holy Ghost ; for without the remission of sins and the gift of the Holy Ghost) what benefit would the gospel be, though John's angel himself proclaimed it ? Now, it is not to be expected that an angel from heaven is to come down, and go forth upon the earth from multitude to multitude, and from nation to nation, preaching, bap« tizing, confirming, administering the Lord's Supper, and all other ordinances and blessmgs which are included in the everlasting gospel. This angel was to fly, "having the everlasting gospel to preach," not that he himself should preach and administer its ordinances, but he introduces to the knowledge of faithful men that with which he is entrusted, and they, being authorized, carr'y it to all nations. Whether this everlasting gospel, with which the angel was to be entrusted, was to be on parchment, plates, tables of stone, or paper, John has not informed us : he only informs us that he should have such a gospel for the benefit of all nations. Mr. Smith and others, who were eye-witnesses of the angel as well as John, testify that it was recorded on plates. And where is there a man in the present generation that can disprove it ? Can any man prove that Joseph Smith, Oliver Cowdery, David Whitmer, and Martin Harris, did not see the plates in the hands of the angel, and that those plates do not contain the " everlasting gospel f"

There is one grand event connected with the preaching of the " everlasting gospel to all nations," which the angel has not yet fulfilled. He is yet to cry " with a load

VOICE, SAYING, FeAB GoD, AND GIVE OLORT TO HIM ; FOR THE HOnB OP HIS JUDY- MENT IS COME," &c. — (Rev. xiv. 7 ; also see Doctrine and Covenants, sec. vii. par. 31.) This part of his message he will not fulfill until the everlasting gospel, which he has introduced on earth, shall first be preached unto all nations ; after which the " loud voice " of the angel will be heard, proclaiming that the " hour of God's judgment is come," &c., immediately followed by the cry of another angel, saying, " Babylon is fallen," Sec.

Mr. Paton enquires, " How could this (Christ's) Church become extinct f" Wo reply, that it has not become extinct ; for it still exists in heaven with the twelve apostles whom Jesus said he would be with " always, even unto the end of the world." Mr. Paton quotes the words of our Saviour, " upon this rock will I build my church, and the gates of hell shall not prevail against it." But we ask, does this convey the most distant intimation that Christ's Church should always continue on the earth ? No ; for the powers of the earth made war with the saints and overcame them, and destroyed the last vestige of the church from among the nations ; but though they were destroyed and martyred, the gates of hell did not prevail against them : they siu-vived the destruction of the body, and will reign triumphantly in the presence of their Great Redeemer. Since the chm-ch was taken to heaven men have built upon sandy foundations, and the Lord has never promised that the gates of hell should not prevail against such : the promise is only to his church which should be built upon the rock. Those who sUde from the rock by apostacy, or who build upon any other foundation, have no right to cUum protection from the gates of hell. Mr. Paton well knows that Christ has had no church on the earth for many centuries organized according to the New Testament pattern, with inspired apostles, prophets, and other officers, administering all the ordinances of the gospel with its miraculous gifts and blessings. If, then, such a church has not been among the nations for many centuries past, the Church of Christ has not been among them ; and they are in " grosB darkness" " tossed to and fro, and carried about by every wind of doctrine," invented by uninspired men, without revelations, visions, angels, or the Holy Ghost which guides into all truth. Such was to be, and such is, the awful condition of the inhabitants of the earth at the time the angel introduces the " everlasting gospel " 4igaia among men, through the preaching and administering of which the churcn or

kingdom of God ould once more appear on earth;, acooiding to the j)attem of former ages.

Mr. Paton seems to think tfakt MiJToni, who lived as a prttphet in ancient America, about 400 years after Christ, and deposited the sacred records of his nation, could Hot be the angel that John saw while on Patmos ; for he (Moroni) was not then bom. What are we to understand by this assertion of this author ? Are we to understand that John could not see in vision a person until he was born ? John sayS he " Saw the dead, small and great, stand before Ood, and the books were opehed," and the dead were judged, &c. According to Mr. Patoii's ideas, the dead of all future generations could not be seen by John, for they were not yet born. But we think, if John could see the shipmasters and sailors before they were bom, casting dust on their heads, and weeping and wailing over the downfall of Babyltfn, (Eev. xviii. 17, 18, 19,) then it would not be impossible for him to see the anga Moroiii upwards of seventeen hundred years in the 'future, returning again to the earth 'to reveal flie records of Joseph, containing the evterlasting gospel for the benefit of all nations. If Moroni had charge of -those sacred records, when his nation were destroyed, alnd i>y the command of (rod deposited them in the ground, with a promise that they 'i6lUd be revealed in latter times, — why not also be entrusted with the charge of Diicfgibg them forth in the capacity of the ministeriqg angel, of whom John speaks ? Sm'ly there is nothing impossible, unreasonable, nor absurd in all this; neither -is there anything unscriptural.

This pious lover of falsehood says, that "Mr. Pratt also spedously insinuates that thepoung ma», spoken of by Zaehariah, (ii. 4.) is Joseph Smith, whova the angel Moroni was to. speak to." Now Mr. Pratt has never said ai)y such thing, neither in public, nor in private, nor in any of his writings. But what more can be expected from an author like Mr. Paton, who de%hts in falsehoods and mis-representatioris ? "We have followed this fecotrish author through his " Remarks on Mormonism," and have found that he, like many of his contemporaries, is not particular as to the weapons he uses agaiast the docti-ine of this Church. Glaring falsehoods, and the most wilful mis-representations, seem to be the'princij>al weapons of his choice. A setnblance of reason and argument occasionally manifests itself for a moment, but is. of short duration: he discovers that reason arid argument are not the weapons to be used against what he calls " Mormonism." Truth cannot be brought to bear agailist truth. Falsehoods, with a plenty of denunciations, mixed with the old poptilar cry of "delusion," " deeply damnatory doctrines," " Maspheniy," and a host of other eJvil epithets, are considered the most successful means of blindiig the eyes of the public, and covering up the ti'uth from their, gaze for a season. .And then this is the most popular way of.protecting.priestcraft. " Cfergymen-of different denominations " •will lend their influence, and will approbate anything that will save -their rotten ."cfuiifibling systems from speedy ruin. But poor Mr. Josq>h Paton! what could he do more ? It was in vain to attack the Saints with truth. He has done the best he could, considering the hard task he has undertaken. But Mr. Paton will find" Trflth is mighty and must; prevail," notwithstanding the mighty efforts of himself and associate clergymen to hinder its progress.

"TrUth'is eternal — trflthis divine. Truth like the Sun iil 'splendor shidUshine, Truth is the brmonr — ti'uth is the shield. Truth is the weapon — error share

IB, WHton -Street, Liverpool,' April S(Slh,'lSi9.

[Footnote: B.' AKIiS, PSllTTEB, 39 B, BOUIS ISASTLB SZBEET, LIVSBPOOL.]