Footnotes:

In declaring that baptism for the dead was a "permissive rite" he shows a willful lack of understanding pertaining to the great eternal plan of salvation which was revealed through his Prophet father. In declaring that baptism was a local commandment to the Saints at Nauvoo,not binding on the members of the "Reorganization" the members of his church acknowledge that the hand of Jehovah is not guiding them; that they are floundering in the mire of unbelief and ignorance. They make light of one of the "most glorious subjects belonging to the everlasting Gospel."

Yes, the authorities of the "Reorganized" church have declared by conference resolution that baptism for the deadisnot bindingon them because it was alocal commandment, and "has never been reiterated nor referred to as a commandment!"

Judged by the Reorganite standards of faith and doctrine will this statement bear the light of investigation? Baptism alocal commandment, not binding on the Saints! "To the law and the testimony," said Isaiah, "if they speak not according to this word, it is because there is no light in them."

In section 128 of the Doctrine and Covenants (sec. CX Reorganite edition), verse 17, in a revelation[7]to the Prophet Joseph Smith, we read the following:

"I will give you a quotation from one of the Prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner thismost glorious of all subjects belonging to the everlasting gospel, viz.: the baptism for the dead; for Malachi says, last chapter, verses 5, 6, 'Behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.'"

Not only is the Priesthood which was revealed by Elijah the Prophet, pertaining to the "most glorious of all subjects belonging to the everlasting Gospel," but it is of the most importance, for the Prophet Joseph says:

"Thegreatest responsibilityin this world that God has laid upon us, is toseek after our dead. The apostle says they without us cannot be made perfect. Now I will speak of them: I say to you, Paul, you cannot be perfect without us; It is necessary that those who have gone before, and those who come after us should have salvation in common with us, and thus hath God made itobligatoryto man. Hence God said he would send Elijah." (Times and Seasons, 6: 616.)

Moreover, at the conference of the Church held October 3, 1841, he presented,

"Baptism for the dead as the only way that men can appear as saviors on Mount Zion. The proclamation of the first principles of the Gospel was a means of salvation to men individually, and it was the truth, not men, that saved them; but men by actively engaging in rites of salvationsubstitutionally, become instrumental in bringingmultitudes of their kininto the kingdom of God. * * * There isa way to release the spirit of the dead; that is by the power and authority of the Priesthood—by binding and loosing on earth."This doctrine appears glorious inasmuch as it exhibits the greatness of divine compassion, and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. * * *"This doctrine, he said, presents in a clear light the wisdom and mercy of God, in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body.This doctrine was the burden of the Scriptures. Those Saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation." (Times and Seasons, Vol. 2, pages 577-578, also History of "Reorganized" Church, Vol. 2, pages 545-546.)

"This doctrine appears glorious inasmuch as it exhibits the greatness of divine compassion, and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. * * *

"This doctrine, he said, presents in a clear light the wisdom and mercy of God, in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body.This doctrine was the burden of the Scriptures. Those Saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation." (Times and Seasons, Vol. 2, pages 577-578, also History of "Reorganized" Church, Vol. 2, pages 545-546.)

Now, whom shall we believe? The "Reorganized" church that has rejected baptism for the dead, declaring it to be alocal commandment not binding on them, or the Prophet Joseph Smith who declares that it is the burden of the Scriptures, and that if we neglect it it is at the peril of our own salvation?

The significance of this principle is even more emphatically expressed in section 128 of the Doctrine and Covenants (CX Reorganite edition). Let me quote:

Verse 5. "You may think this order of things to be very particular, but let me tell you, that they are only to answer the will of God, by conforming to the ordinance and preparation that the Lord ordained and prepared before the foundation of the world, for the salvation of the dead,who should die without a knowledge of the Gospel."Verse 8. "For out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their ownpropria personaor by means of their own agents, according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead."Verse 15. "And now, my dearly beloved brethren and sisters, let me assure you that these are principles, in relation to the dead and the living, that cannot be lightly passed over, as pertaining to our salvation, for their salvation is necessary and essential to our salvation, as Paul says concerning the fathers, 'that they without us cannot be made perfect, neither can we without our dead be made perfect.'"Verse 18. "It is sufficient to know * * * that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the Gospel also; for it is necessary in the ushering in of the dispensation of the fullness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time; and notonly this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent shall be revealed unto babes and sucklings in this the dispensation of the fullness of times."

Verse 8. "For out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their ownpropria personaor by means of their own agents, according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead."

Verse 15. "And now, my dearly beloved brethren and sisters, let me assure you that these are principles, in relation to the dead and the living, that cannot be lightly passed over, as pertaining to our salvation, for their salvation is necessary and essential to our salvation, as Paul says concerning the fathers, 'that they without us cannot be made perfect, neither can we without our dead be made perfect.'"

Verse 18. "It is sufficient to know * * * that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the Gospel also; for it is necessary in the ushering in of the dispensation of the fullness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time; and notonly this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent shall be revealed unto babes and sucklings in this the dispensation of the fullness of times."

From the original manuscript history of the Prophet Joseph Smith, now in the Historian's office, Salt Lake City, I obtain the following under date of January 20, 1844:

"Preached at the southwest corner of the Temple to several thousand people, although the weather was somewhat unpleasant. My subject was the sealing of the hearts of the fathers to the children, and the hearts of the children to the fathers."

Of this discourse a synopsis was reported by Elder Wilford Woodruff, from which the Prophet Joseph records the following in that history:

"The Bible says, 'I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and smite the earth with a curse.'"Now, the wordturnhere should be translatedbind, or seal. But what is the object of this important mission? or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the Gospel to be established, the Saints of God to be gathered, Zion built up, and the Saints to come up as saviors on Mount Zion."But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations, and sealing powers upon their head, in behalf of all their progenitors, who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. And I would to God that this Temple was now done, that we might go into it, and go to work and improve our time, and make use of the seals while they are on earth."The Saints have not too much time to save and redeem their dead, and gather together their living relatives, that they may be saved also,before the earth will be smitten, and the consummation decreed falls upon the world."I would advise all the Saints to go to with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth; and if thewhole Churchshould go towith all their might to save their dead, seal their posterity, and gather their living friends, and spend none of their time in behalf of the world,they would hardly get through before night would come when no man can work."

"Now, the wordturnhere should be translatedbind, or seal. But what is the object of this important mission? or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the Gospel to be established, the Saints of God to be gathered, Zion built up, and the Saints to come up as saviors on Mount Zion.

"But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations, and sealing powers upon their head, in behalf of all their progenitors, who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. And I would to God that this Temple was now done, that we might go into it, and go to work and improve our time, and make use of the seals while they are on earth.

"The Saints have not too much time to save and redeem their dead, and gather together their living relatives, that they may be saved also,before the earth will be smitten, and the consummation decreed falls upon the world.

"I would advise all the Saints to go to with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth; and if thewhole Churchshould go towith all their might to save their dead, seal their posterity, and gather their living friends, and spend none of their time in behalf of the world,they would hardly get through before night would come when no man can work."

On the 12th of May, 1844, the Prophet Joseph said:

"It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, same as you have gone through to save yourselves. There will be 144,000saviors on Mount Zion, and with them an innumerable host that no man can count."

We learn from the foregoing quotations the following important facts pertaining to the salvation of the dead:

1. Salvation in behalf of the dead is the binding or sealing of the hearts of the fathers and the children, the welding link. (Doc. and Cov., 128: 18, Reorganite edition CX: 18.)2. It is the most glorious subject belonging to the everlasting Gospel. (Doc. and Cov., 128: 17, Reorganite edition CX: 17.)3. It is the greatest responsibility in this world that God has laid upon us—to seek after our dead. (Times and Seasons, Vol. 6, page 616.)4. It is obligatory to man. (Times and Seasons, Vol. 6, page 616.)5. Without it the whole earth and its inhabitants would be smitten with a curse. (Malachi 4: 6. Doc. and Cov. 128: 18, Reorganite edition, CX: 18.)6. It is an eternal doctrine prepared before the foundation of the world. (Doc. and Cov. 128: 5, 8, 18, Reorganite edition CX: 5, 8, 18.)7. It is the burden of the Scriptures. (Times and Seasons, Vol. 2, page 578, Reorganite church history, Vol. 2, page 546.)8. If we neglect it it is at the peril of our own salvation. (Times and Seasons, Vol. 2, page 578, Reorganite church history, Vol. 2, page 546.)9. Through it we become saviors on Mount Zion, and may save multitudes of our kin. (Times and Seasons, Vol. 2, page 577, Reorganite church history, Vol. 2, page 545.)10. We without our dead and our dead without us cannot be saved with a perfect salvation. (Doc. and Cov. 128: 18, Reorganite edition CX: 18.)11. We cannot lightly pass this doctrine over as pertaining to our salvation. (Doc and Cov. 128: 15, Reorganite edition CX: 15.)12. The time granted to the Saints to redeem their dead and gather and seal their living relatives before the earth shall be smitten with a curse, is none too long." (History of Joseph Smith, January 20, 1844.)

1. Salvation in behalf of the dead is the binding or sealing of the hearts of the fathers and the children, the welding link. (Doc. and Cov., 128: 18, Reorganite edition CX: 18.)

2. It is the most glorious subject belonging to the everlasting Gospel. (Doc. and Cov., 128: 17, Reorganite edition CX: 17.)

3. It is the greatest responsibility in this world that God has laid upon us—to seek after our dead. (Times and Seasons, Vol. 6, page 616.)

4. It is obligatory to man. (Times and Seasons, Vol. 6, page 616.)

5. Without it the whole earth and its inhabitants would be smitten with a curse. (Malachi 4: 6. Doc. and Cov. 128: 18, Reorganite edition, CX: 18.)

6. It is an eternal doctrine prepared before the foundation of the world. (Doc. and Cov. 128: 5, 8, 18, Reorganite edition CX: 5, 8, 18.)

7. It is the burden of the Scriptures. (Times and Seasons, Vol. 2, page 578, Reorganite church history, Vol. 2, page 546.)

8. If we neglect it it is at the peril of our own salvation. (Times and Seasons, Vol. 2, page 578, Reorganite church history, Vol. 2, page 546.)

9. Through it we become saviors on Mount Zion, and may save multitudes of our kin. (Times and Seasons, Vol. 2, page 577, Reorganite church history, Vol. 2, page 545.)

10. We without our dead and our dead without us cannot be saved with a perfect salvation. (Doc. and Cov. 128: 18, Reorganite edition CX: 18.)

11. We cannot lightly pass this doctrine over as pertaining to our salvation. (Doc and Cov. 128: 15, Reorganite edition CX: 15.)

12. The time granted to the Saints to redeem their dead and gather and seal their living relatives before the earth shall be smitten with a curse, is none too long." (History of Joseph Smith, January 20, 1844.)

Now, my Reorganite friends, in the face of this how dare you presume to circumscribe, limit and profane this doctrine of salvation for the dead? Why do you call this eternal and most glorious principle a "permissive rite," a "local commandment?" and declare before God thatit is not binding on you? God has declared it to be ordained before the foundations of the world were laid for the salvation of the dead who die without a knowledge of the Gospel—an eternal principle, the burden of the Scriptures, obligatory to man. Are you in harmony with the word of God? Were your leaders inspired to declare in the face of Jehovah's commands that this eternal principle was a "local commandment" not given tothemas acommandment? Binding only on the Saints at Nauvoo? Do you not fear and tremble for your own salvation in neglectingthe salvation of your dead? If the Jews who lived in the days of Christ will have to answer for "all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias, son of Barachias," because they neglected the salvation of their dead as well as their own salvation, pray tell, what will your punishment be? (See Times and Seasons, Vol. 3, pages 760-761.) Remember thatyouwithoutyour deadcannot be made perfect.

Confronted by this evidence, for you to declare that your leaders are inspired and that yours is the Church of Christ, is most preposterous!

That the salvation of the dead is a Bible doctrine practiced by the ancient Saints, we learn from the writings of Peter (I Peter 3: 18-20) and Paul (I Cor. 15: 29), and the Revelator John (Rev. 22: 12). Isaiah prophesied of it (Is. 42: 6, 7 and 61: 1, 2), and our Redeemer taught it to the Jews (John 5: 28, 29), not as alocal commandment, but as an eternal Truth and a principle of the greatest importance to the whole human family. And for that reason "Christ also hath suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit, by which also he went and preached (not in vain) unto the spirits in prison."

The keys of the Priesthood belong to the presiding officer of the Church and must be held in order that the ordinances of a perfect salvation may be administered to the Saints and in behalf of the dead. The keys of the Priesthood could only be received from the one who held them, the Prophet Joseph Smith, who received them from the heavens. Any man claiming to be the President of the High Priesthood without these keys is an imposter. We have been given a key by which the impostor may be detected, for we have the word of the Lord that,

"The great and grand secret of the whole matter, and thesummum bonumof the whole subject that is lying before us, consists in obtaining the power of the Holy Priesthood. For him to whom these keys are given there isno difficultyin obtaining a knowledge of facts in relation to the salvation of the children of men, both as well for the dead as for the living." (Doc. and Cov. 128: 11, Reorganite edition CX: 11.)

This declaration from the Lord through the Prophet Joseph Smith is most explicit. We may ask: Has the president of the 'Reorganized' church obtained this Priesthood? No, he has not! Then there is no wonder that he cannot obtain "knowledge of the factsin relation to the salvation of the children of men, both as well for the dead as for the living."If he had obtained the keys would it be possible for him to lead his people for more than forty-five years without aknowledgeof this power which the Lord through the Prophet declaresis not difficult for him who holds the keys and the powers of the Holy Priesthood, and which is the "sealing and binding power, and in one sense of the word the keys of the kingdom which consists in the keys of knowledge?" If he held these keys would it be possible that this grand and glorious principle would have been neglected for so long a time when his father the Prophet declared that in this day there was "not too much time to save and redeem" the dead and gather the living relatives that they also may be saved, before the consummation decreed falls upon the world? Would it be possible, if he held these keys, for him to declare that this doctrine was alocal commandment, apermissive rite, not binding on the Saints? Verily No!

The Lord declared in 1842, that He was about to restore to earth many things pertaining to the Priesthood (Doc. and Cov. 127: 5, Reorganite edition CIX: 5), and that only in Temples could the fullness of the Priesthood be restored (Doc. and Cov. 124: 28, Reorganite edition CVII: 10). Did the word of the Lord fail? Did the Lord make a mistake? If the contention of the "Reorganized" church is true, He did. But Latter-day Saints know better. On our part we will accept the word of the Lord.

Since the "Reorganized" church does not build Temples, and knows of "no temple building except as edifices wherein to worship God and no endowment except the endowment of the Holy Spirit of the kind experienced by the early Saints on Pentecost day," it is to be expected that their president should be ignorant of the "fullness of the Priesthood" and therefore experience great "difficultyin obtaining knowledge." If the elders of that church had read in the CVII section of their Doctrine and Covenants (L. D. S. edition 124: 39-42) they would have discovered that the doctrine of "ceremonial endowments" is there taught most plainly:

"Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor and endowment of all her municipals, are ordained by the ordinances of my holy house, which my people are always commanded to build unto my holy name."And verily I say unto you, let this house (Nauvoo Temple) bebuilt unto my name, that I mayreveal mine ordinances therein, unto my people; for I deign to reveal unto my Church, things which have been kept hid from before the foundation of the world; things that pertain to the dispensation of the fullness of times; andI will show unto my servant Joseph all thingspertaining to this house andthe Priesthood thereof."

"And verily I say unto you, let this house (Nauvoo Temple) bebuilt unto my name, that I mayreveal mine ordinances therein, unto my people; for I deign to reveal unto my Church, things which have been kept hid from before the foundation of the world; things that pertain to the dispensation of the fullness of times; andI will show unto my servant Joseph all thingspertaining to this house andthe Priesthood thereof."

Now, if all the foregoing passages are true—and they must be if Joseph Smith was a Prophet of God, which he was—then these things pertaining to the Priesthood were revealed to him; and salvation for the dead is just as binding on us and just as important as salvation for the living. One depends upon the other, and they are binding on all the children of men. The Church of Jesus Christ of Latter-day Saints cannot teach one without the other, for they are inseparable. A house divided against itself cannot stand.

Repent, therefore, and receive the Gospel, save yourselves with your dead by becoming saviors on Mount Zion, before the consummation decreed falls upon the earth; and by hearkening to these things, you will not be "smitten with a curse", nor "utterly wasted" when the dreadful day of the Lord does come.

"Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice and be exceedingly glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prison; for the prisoner shall go free!" (Doc and Cov. 128: 22, Reorganite Doc. and Cov. 110: 22.)

The great designs of God in relation to the salvation of the human family are very little understood by the professedly wise and intelligent generation in which we live; various and conflicting are the opinions of men concerning the plan of salvation; the requisitions of the Almighty; the necessary preparations for heaven; the state and condition of departed spirits; and the happiness, or misery that is consequent upon the practice of righteousness and iniquity according to their several notions of virtue, and vice. The Mussulman condemns the heathen, the Jew and the Christian, and the whole world of mankind that rejects his Koran as infidels, and consigns the whole of them to perdition. The Jew believes that the whole world that rejects his faith, and are not circumcised are Gentile dogs, and will be damned. The heathen are equally as tenacious about theirprinciples, and the Christian consigns all to perdition who cannot bow to his creed and submit to hisipse dixit. But while one portion of the human race are judging and condemning the other without mercy, the great Parent of the universe looks upon the whole of the human family with a fatherly care, and paternal regard. He views them as His offspring; and without any of those contracted feelings that influence the children of men, causes "His sunto rise on the evil and the good, and sendsHis rainon the just and the unjust." He holds the reins of judgment in His hands; He is a wise lawgiver, and will judge all men not according to the narrow contracted notions of men, but "according to the deeds done in the body whether they be good or evil;" or whether those deeds were done in England, America, Spain, Turkey, India: He will judge them "not according to what they have not, but according to what they have;" those who have lived without law will be judged without law, and those who have a law will be judged by that law; we need not doubt the wisdom and intelligence of the great Jehovah. He will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed; the facilities afforded them of obtaining correct information; and His inscrutable designs in relation to the human family; and when the designs of God shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess, that the Judge of all the earth has done right.The situation of the Christian nations after death is a subject that has called forth all the wisdom and talent of the philosopher and the divine; and it is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death; and that he is made either eternally happy, or eternally miserable,—that if a man dies without a knowledge of God, he must be eternally damned, without any mitigation of his punishment, alleviation of his pain or the most latent hope of a deliverance while endless ages shall roll along. However orthodox this principle may be, we shall find that it is at variance with the testimony of holy writ; for our Savior says that all manner of sin, and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the Holy Ghost shall not be forgiven, neither inthis world, nor in theworld to come; evidently showing that there are sins which may be forgiven in theworld to come; although the sin of blasphemy cannot be forgiven.Peter also in speaking concerning our Savior says that "He went and preached unto spirits in prison, which sometime were disobedient, when once the long suffering of God waited in the days of Noah." I Pet. iii: 19, 20. Here then, we have an account of our Savior preaching to the spirits in prison; to spirits that had been imprisoned from the days of Noah; and what did He preach to them? that they were to stay there? Certainly not; let His own declaration testify: 'He hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." Luke iv: 18. Isaiah has it: "To bring out the prisoner from the prison, and them that sit in darknessfrom the prison house." Is. xlii: 7. It is very evident from this that He not only went to preach to them, but to deliver, or bringthem out of the prison house. Isaiah in testifying concerning the calamities that will overtake the inhabitants of the earth says: "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgressions thereof shall be heavy upon it; and it shall fall and notrise again. And it shall come to pass in that day, that the Lord shall punish the hosts of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall beshut up in prison, and after many daysshall they be visited." Thus we find that God will deal with all the human family equally; and that as the antediluvians had their day of visitation, so will those characters referred to by Isaiah, have their time of visitation and deliverance, after having been many days in prison.The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or ever the "morning stars sung together for joy," the past, the present and the future, were, and are with Him one eternal now; He knew of the fall of Adam, the iniquities of the antediluvians, of the depth of iniquity that would be connected with the human family; their weakness and strength, their power and glory, apostasies, their crimes, their righteousness and iniquity; He comprehended the fall of man and their redemption; He knew the plan of salvation and pointed it out; He was acquainted with the situation of all nations and with their destiny; He ordered all things according to the counsel of Hisownwill, He knows the situation of both the living and the dead, and has made ample provision for their redemption according to their several circumstances and the laws of the Kingdom of God, whether in this world, or in the world to come. The idea that some men form of the justice and mercy of God, is too foolish for an intelligent man to think of; for instance it is common for many of our orthodox preachers to suppose that if a man is not what they call converted, if he dies in that state, he must remain eternally in hell without any hope:—

The situation of the Christian nations after death is a subject that has called forth all the wisdom and talent of the philosopher and the divine; and it is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death; and that he is made either eternally happy, or eternally miserable,—that if a man dies without a knowledge of God, he must be eternally damned, without any mitigation of his punishment, alleviation of his pain or the most latent hope of a deliverance while endless ages shall roll along. However orthodox this principle may be, we shall find that it is at variance with the testimony of holy writ; for our Savior says that all manner of sin, and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the Holy Ghost shall not be forgiven, neither inthis world, nor in theworld to come; evidently showing that there are sins which may be forgiven in theworld to come; although the sin of blasphemy cannot be forgiven.

Peter also in speaking concerning our Savior says that "He went and preached unto spirits in prison, which sometime were disobedient, when once the long suffering of God waited in the days of Noah." I Pet. iii: 19, 20. Here then, we have an account of our Savior preaching to the spirits in prison; to spirits that had been imprisoned from the days of Noah; and what did He preach to them? that they were to stay there? Certainly not; let His own declaration testify: 'He hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." Luke iv: 18. Isaiah has it: "To bring out the prisoner from the prison, and them that sit in darknessfrom the prison house." Is. xlii: 7. It is very evident from this that He not only went to preach to them, but to deliver, or bringthem out of the prison house. Isaiah in testifying concerning the calamities that will overtake the inhabitants of the earth says: "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgressions thereof shall be heavy upon it; and it shall fall and notrise again. And it shall come to pass in that day, that the Lord shall punish the hosts of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall beshut up in prison, and after many daysshall they be visited." Thus we find that God will deal with all the human family equally; and that as the antediluvians had their day of visitation, so will those characters referred to by Isaiah, have their time of visitation and deliverance, after having been many days in prison.

The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or ever the "morning stars sung together for joy," the past, the present and the future, were, and are with Him one eternal now; He knew of the fall of Adam, the iniquities of the antediluvians, of the depth of iniquity that would be connected with the human family; their weakness and strength, their power and glory, apostasies, their crimes, their righteousness and iniquity; He comprehended the fall of man and their redemption; He knew the plan of salvation and pointed it out; He was acquainted with the situation of all nations and with their destiny; He ordered all things according to the counsel of Hisownwill, He knows the situation of both the living and the dead, and has made ample provision for their redemption according to their several circumstances and the laws of the Kingdom of God, whether in this world, or in the world to come. The idea that some men form of the justice and mercy of God, is too foolish for an intelligent man to think of; for instance it is common for many of our orthodox preachers to suppose that if a man is not what they call converted, if he dies in that state, he must remain eternally in hell without any hope:—

"Infinite years in torment must he spendAnd never, never, never, have an end."

And yet this eternal misery is made frequently to rest upon the merest casualty,—the breaking of a shoe-string, the tearing of a coat of those officiating, or the peculiar location in which a person lives may be the means indirectly of his damnation, or the cause of his not being saved. I will suppose a case which is not extraordinary: Two men who have been equally wicked, who have neglected religion, are both of them taken sick at the same time; one of them has the good fortune to be visited by a praying man, and he gets converted a few minutes before he dies; the other sends for three different praying men, a tailor, a shoemaker and a tinman. The tinman has a handle to solder on to a can; the tailor a button-hole to work on some coat that is needed in a hurry; and the shoemaker has a patch to put on somebody's boot; they none of them can go in time, the man dies and goes to hell; one of these is exalted to Abraham's bosom; he sits down in the presence of God, and enjoys eternal, uninterrupted happiness, while the other who was equally as good as he, sinks to eternal damnation, irretrievable misery and hopeless despair; because a man had a boot to mend, the button-hole of a coat to work, or a handle to solder on to a saucepan. The plans of Jehovah are not so unjust; the statements of holy writ so visionary; nor the plan of salvation for the human family so incompatible with common sense; at such proceedings God would frown with indignation, angels would hide their heads in shame; and every virtuous, intelligent man would recoil. If human laws award to each man his deserts, and punish alldelinquents according to their several crimes; surely the Lord will not be more cruel than man, for He is a wise Legislator and His laws are equitable, His enactments more just and His decisions more perfect than those of man; and as man judges his fellow man by law, and punishes him according to the penalty of that law, so does the God of heaven judge "according to the deeds done in the body." To say that the heathen would be damned because they did not believe the gospel would be preposterous; and to say that the Jews would all be damned that do not believe in Jesus, would be equally absurd; for "how can they believe on him of whom they have not heard; and how can they hear without a preacher; andhow can he preach except he be sent;" consequently neither Jew nor heathen can be culpable for rejecting the conflicting opinions of sectarianism, nor for rejecting any testimony but that which is sent of God, for as the preacher cannot preach except he be sent, so the hearer cannot believe without he hears a sent preacher; and cannot be condemned for what he has not heard; and being without law will have to be judged without law.When speaking about the blessings pertaining to the gospel, and the consequences connected with disobedience to its requirements, we are frequently asked the question, What has become of our fathers? Will they all be damned for not obeying the gospel, when they never heard it? Certainly not. But they will possess the same privilege that we here enjoy, through the medium of theeverlastingPriesthood, which not only administers on earth but in heaven, and the wise dispensations of the great Jehovah; hence those characters referred to by Isaiah will be visited by this Priesthood, and come out of their prison, upon the same principle as those who were disobedient in the days of Noah, were visited by our Savior (who possessed the everlasting Melchisedek Priesthood) and had the gospel preached to them by Him in prison; and in order that they might fulfill all the requisitions of God, their living friends were baptized for their dead friends, and thus fulfilled the requirement of God which says: "Except a man be born again of water, and of the spirit he can in no wise enter into the kingdom of heaven;" they were baptized of course, not for themselves, but for their dead. Crysostum says that the Marchionites practiced baptism for the dead, "after a catachumen was dead they hid a living man under the bed of the deceased; then coming to the dead man they asked him whether he would receive baptism, and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead."The church of course at that time was degenerate, and that particular form might be incorrect, but the thing is sufficiently plain in the Scriptures, hence Paul, in speaking of the doctrine, says, "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" I Cor. 15: 29.Hence it was that so great a responsibility rested upon the generation in which our Savior lived; for, said He, "That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation." Matt, xxiii: 35, 36.Hence as they possessed greater privileges than any other generation, not only pertaining to themselves but to their dead, their sin was greater, as they not only neglected their own salvation but thatof their progenitors, and hence their blood was required at their hands. And now as the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the Kingdom of God is established on the earth, and the ancient order of things restored, the Lord has manifested to us this duty and privilege, and we are commanded to be baptized for our dead, thus fulfilling the words of Obadiah when speaking of the glory of the latter day. "And saviors shall come up on Mount Zion to judge the remnant of Esau; and the kingdom shall be the Lord's." A view of these things reconciles the Scriptures of truth, justifies the ways of God to man, places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice and truth. We will conclude with the words of Peter: "For the time past of our life may suffice us to have wrought the will of the Gentiles. * * * For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."—Times and Seasons, Vol. 3, pages 759-761."That moment that men seek to build up themselves, in preference to the kingdom of God, and seek to hoard up riches, while the widow and the fatherless, the sick and afflicted around they are in poverty and want, it proves that their hearts are weaned from their God."—Brigham Young."We glory in our tribulation, because we know that God is with us, that He is our friend, and that He will save our souls. We do not care for them that can kill the body; they cannot harm our souls."—Joseph Smith, December 16, 1818.

When speaking about the blessings pertaining to the gospel, and the consequences connected with disobedience to its requirements, we are frequently asked the question, What has become of our fathers? Will they all be damned for not obeying the gospel, when they never heard it? Certainly not. But they will possess the same privilege that we here enjoy, through the medium of theeverlastingPriesthood, which not only administers on earth but in heaven, and the wise dispensations of the great Jehovah; hence those characters referred to by Isaiah will be visited by this Priesthood, and come out of their prison, upon the same principle as those who were disobedient in the days of Noah, were visited by our Savior (who possessed the everlasting Melchisedek Priesthood) and had the gospel preached to them by Him in prison; and in order that they might fulfill all the requisitions of God, their living friends were baptized for their dead friends, and thus fulfilled the requirement of God which says: "Except a man be born again of water, and of the spirit he can in no wise enter into the kingdom of heaven;" they were baptized of course, not for themselves, but for their dead. Crysostum says that the Marchionites practiced baptism for the dead, "after a catachumen was dead they hid a living man under the bed of the deceased; then coming to the dead man they asked him whether he would receive baptism, and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead."

The church of course at that time was degenerate, and that particular form might be incorrect, but the thing is sufficiently plain in the Scriptures, hence Paul, in speaking of the doctrine, says, "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" I Cor. 15: 29.

Hence it was that so great a responsibility rested upon the generation in which our Savior lived; for, said He, "That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation." Matt, xxiii: 35, 36.

Hence as they possessed greater privileges than any other generation, not only pertaining to themselves but to their dead, their sin was greater, as they not only neglected their own salvation but thatof their progenitors, and hence their blood was required at their hands. And now as the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the Kingdom of God is established on the earth, and the ancient order of things restored, the Lord has manifested to us this duty and privilege, and we are commanded to be baptized for our dead, thus fulfilling the words of Obadiah when speaking of the glory of the latter day. "And saviors shall come up on Mount Zion to judge the remnant of Esau; and the kingdom shall be the Lord's." A view of these things reconciles the Scriptures of truth, justifies the ways of God to man, places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice and truth. We will conclude with the words of Peter: "For the time past of our life may suffice us to have wrought the will of the Gentiles. * * * For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."—Times and Seasons, Vol. 3, pages 759-761.

"That moment that men seek to build up themselves, in preference to the kingdom of God, and seek to hoard up riches, while the widow and the fatherless, the sick and afflicted around they are in poverty and want, it proves that their hearts are weaned from their God."

—Brigham Young.

"We glory in our tribulation, because we know that God is with us, that He is our friend, and that He will save our souls. We do not care for them that can kill the body; they cannot harm our souls."

—Joseph Smith, December 16, 1818.

1. In a number of articles by Zenas H. Gurley, one of the founders of the "Reorganized" church, in theSaints Herald, Vol. I, the "Reorganization" is referred to as "a new organization of the Church." This agrees with the statement of the president of that church, in theSaints Herald, Feb. 17, 1904. Said he: "The Church, using the word to mean the Church rejected, has not been again received."

2. The font was dedicated November 8, 1841, by President Brigham Young in the presence of and under the direction of the Prophet Joseph Smith. Millennial Star 18: 744-745.

3. History of "Reorganized" church, Vol. 3, page 245.

4. Conference resolutions pamphlet of "Reorganized" church, page 82.

5. Editorial in "Saints Herald," Feb. 17, 1904.

6. In his testimony before the Circuit Court, at Kansas City, in the "Temple Lot" suit, he said: "No, sir, I did not state that I was ordained by my father; I did not make the statement. I was not ordained by my father as his successor; according to my understanding of the wordordain, I was not." Plaintiff's Abstract, page 79, paragraph 126.

7. In a communication from the president of the "Reorganized" church, which is now in the hands of the writer, the statement is made that there is nothing in sections 127 and 128 (CIX and CX "Reorganite" edition) of the Doctrine and Covenants, "to indicate that they are revelations. These articles refer only to the baptism for the dead." The Prophet Joseph, however, in these articles on baptism for the dead declares that theyarerevelations. See sec. 127, verses 4, 6, 8 and 10; also 128, verse 2.

By Elder Orson F. Whitney in Millennial Star, 1882.

"He that humbleth himself shall be exaulted."—Jesus.

If there is one thing more than another in the character of a great man which challenges respect and admiration, and proves most conclusively his worthiness to the title, it is the readiness with which he acknowledges a fault, confesses an error, and manifests sincere repentance for wrong-doing. We would not be understood as affirming that none are great but those who evince this disposition, for that would be to the exclusion of many whose virtues well merit consideration and esteem; but we do feel confident in asserting that among the great they are the greatest, among the noble the noblest, and among the admired, most deserving of admiration.

Many people consider it an evidence of weakness to acknowledge a mistake or to own that they are ever in the wrong, and flatter themselves with the idea that they display true courage and heroic firmness by refusing to repent of an evil act, by declining to concede a personal imperfection, or persisting in a mistaken belief or practice after having been convinced of the error of their course. A more egregious blunder could scarcely be committed. The facts are exactly to the contrary. It is weakness which induces anyone, after having been persuaded of an error, to still cling to that error. It is not courage, it is cowardice, not firmness, but stubbornness, which prevents a person from acknowledging a fault, or repenting of an evil deed. The man of genuine courage is he who dares confess his follies and imperfections; the soul of strength and firmness, which everybody must honor and admire, is the one which forsakes and resists the allurements of evil, and stands up for the right in the face of every opposing power or influence.

Various opinions are entertained as to what constitutes greatness of character. With the ignorant masses it would be aristocratic rank, high official station, or the possession of unlimited wealth; with the more enlightened classes, military prowess or great intellectual achievements; but to the true Christian there is but one idea worthy to be accepted as acriterion of guidance in the carving out and formation of a perfect character. The noblest Being that ever walked the earth, could claim no worldly rank or aristocratic title; the mightest character the world has ever seen came neither to dazzle by intellectual brilliance nor to devastate with fire and sword; the wealthiest and greatest of all the sons of God had not bread to eat nor where to lay his aching head. He was one who preached purity of mind and lowliness of heart, and practiced what he preached with all consistency. He taught his followers that moral worth was superior to mental endowment; that humility, not haughtiness, was characteristic of nobility on high; that all who would be masters hereafter, must expect to be servants in this probation; that it was far more heroic to save than to slaughter mankind, and that the chief lesson of life was to learn to sacrifice earthly things in order to lay up treasures in heaven. He taught that repentance of sins must necessarily precede redemption therefrom, since it was impossible for sin to inherit His holy kingdom. He exhorted to beware of self-righteousness, and declared that the publican, who with bended head and humility of heart cried out, "God be merciful unto me a sinner," was more to be justified than the proud and boastful Pharisee, who, instead of confessing his sins and humbly suing for forgiveness, stood erect in self-righteous conceit, thanking the Lord that he had no sins, and congratulating himself that he was pure and holy in the eyes of that being whose voice calls all men to repentance, and declares that all who say they are without sin deceive themselves and the truth is not in them.

Two classes of Pharisees abound in modern society; those who actually imagine they are without fault, and those who, though conscious of defects, stubbornly refuse to acknowledge them. The former, enveloped in pious vanity and lulled into fancied security by the delusive hope that their souls are already "saved," sit down in the very midst of the fight, take off their armor and lay aside their weapons, as complacently as if the battle was already won; while the others, like the inmates of a beleaguered city, conscious of weakness and certain of eventual defeat, but wilfully preferring death and dishonor to the merciful alternative of an honorable surrender, entrench themselves behind the weak walls of arrogance and pride, and await the onslaught of the all-conquering foe. Poor dupes of priestcraft and iniquity! The blind worshipper of self, however rapt in the ecstasies of sanctified egotism, will find too late that the warfare against sin ends only with life itself, and that "hopes of salvation," without truth for abasis and reason for a guide, are as ineffectual as faith without works or zeal without judgment. As for those who knowingly wed themselves to error, loving darkness rather than light, and choosing the paths of sin to the ways of righteousness, the day of their disaster is near. The battering rams of eternal truth will soon be leveled at their crumbling walls, the refuge of lies will be swept away, and the acts of folly and wickedness they were once ashamed to confess, proclaimed in a voice of thunder from the house tops. It is a great mistake to suppose anything is to be lost by acknowledging sin, and covenanting to forsake it forever. On the contrary, everything is to be gained. God has declared that he cannot look upon sin with the least degree of allowance. How then can a man please God if he will not repent of his sins? How can he repent if he will not acknowledge that he has sins? And how can he claim that he has no sins without branding himself as a liar and consequently as a sinner in the sight of heaven?

It is the act of a hero to acknowledge an error. It is the act of a coward to deny or resent a righteous accusation. Herod was a coward when he imprisoned and beheaded John the Baptist for reprimanding him for committing the crime of adultery. David was never more a hero than when, on being accused of a similar misdeed, he humbly acknowledged his transgression. The contrast is sublime. Herod, the petty tetrarch, with the instincts of a guilty coward, resenting the imputation and wreaking vengeance upon his accuser; David, the illustrious monarch, with a thousand fold his power and prestige, bending from his throne before one of the meanest of his subjects, and humbly confessing the crime of which he was accused. David before Goliath was not so brave a man as David before Nathan the Prophet. Deprive him of one dark stain upon his life, and the royal son of Jesse stands out as one of the grandest characters in the history of the world. A king, wealthy and powerful, a warrior, mighty and renowned, a poet whose genius was the literary splendor of his age; but as a king he was never greater, as a warrior never mightier, as a poet never grander or more sublimely pathetic, than when he bowed his head and wept, exclaiming, "I have sinned against the Lord."

With Ben. E. Rich, of

The Church of Jesus Christ of Latter Day Saints.

(From the Atlanta Constitution, March 26, 1899.)

The Mormon conference held in Atlanta during the past week was fairly well attended, and the elders were assigned to their new fields of labor, and have left the city in pairs. It is the policy of the Mormon church to send their elders out two by two, traveling without purse or scrip; they receive no remuneration, so far as earthly reward is concerned, for the labor performed in the missionary field. They are called from the farm, from the store and other avocations of life to go to the various parts of the earth and proclaim the gospel as they understand it; remaining from two to three years, or until they are honorably released to return to their homes.

Elder Ben. E. Rich is President of the Southern States Mission, and has charge of the elders traveling in the states of Virginia, Tennessee, Kentucky, Alabama, Louisiana, Mississippi, Florida, South Carolina, North Carolina and Georgia. He was present at the conference just closed, and gave The Constitution the following interview concerning the doctrines of the Mormon faith. We present the same to our readers, as Mormonism from a Mormon standpoint:

Reporter—"Mr. Rich, I understand you are an Elder in the Mormon Church. Why is it called by that name?"

Elder Ben. E. Rich—"I am an Elder in the Church of Jesus Christ of Latter Day Saints. That is its proper title, as recognized by all its members. The word 'Mormon' is taken fromthe Book of Mormon. It is the name of a prophet of God who lived on the American continent several hundred years ago, and who compiled and abridged the writings of other prophets who preceded him, and left his record, which was buried in a hill and was obtained by the Prophet Joseph Smith in this century and translated by him, through the gift and power of God."

"Oh, that I suppose is the Mormon Bible?"

"No, sir; the 'Mormon' Bible is the same as that which is received throughout Christendom, commonly known as the King James translation. We use no other Bible. The Book of Mormon is a record of the history and revelations of God to the people who formerly inhabited the Western Hemisphere, while the Bible records the history and revelations given upon the Eastern continent. They both run together and harmonize, being inspired with the same spirit, but they are separate and distinct, and the Book of Mormon is not called the Bible by the Latter Day Saints."

"Well, is not the Book of Mormon an addition to the Bible, and is it not in violation of the last chapter in the Bible, which says, 'If any man shall add unto these things, God shall add unto him the plagues that are written in this book?'" (Rev. xxii: 18.)

"It is an addition to the Bible in one sense of the term, but not in the sense of the prohibition which you have cited. Man is forbidden to add to the words of the book which John the Beloved wrote by divine command, and is called the Apocalypse, or Book of Revelation. Compilers place that book last in the canon of scripture, but scholars state that the epistles of John were written later than the Revelation. Be that as it may, John himself must proclaim further revelation after writing the book, for he was told while in the vision, 'Thou must prophesy again before many peoples and nations and tongues and kings.' (Rev. x: 11.) There is no contradiction in this, because God, through His servants, or in any way He pleases, may reveal His will, give commandments and manifest light and truth. It is preposterous to think that God sealed up His own lips when He merely forbade man to add to what He reveals. That is a standing commandment, as it was embodied in the Mosaic law. 'Ye shall not add unto the word which I command you, neither shall ye diminish aught from it.' (Deut. iv: 2.) The common rendering of the words in the Book of Revelation when applied to the law given thousands of years before, would make all the prophets and apostles and Jesus Christ Himself transgressors of the commandment. Itsimply means that when God reveals anything, man shall not add to or take from that which He communicates."

"But, seeing that we have the word of God, the Bible, and Christian churches teaching what is in the Bible, what need is there of another church and another revelation?"

"The very fact that there are so many conflicting churches, all professing to establish their opposing creeds upon the Bible, is evidence of itself that something more is needed, to set mankind right on the doctrine of Christ and make the word of God plain to the common understanding. No two churches or religious organizations understand the Scriptures alike. Even preachers of the same denomination disagree as to the meaning of certain passages, and Christendom, so-called, is therefore a very Babel of confusion. 'God is not the author of confusion.'" (I. Cor. xiv: 33.)

"But, do you mean to say that the Book of Mormon will set these matters right and clear up all that is obscure in the Bible?"

"No, we do not make any such claim as that. The Book of Mormon merely discloses what was taught on this land centuries ago by divine commandment and revelation, as the Bible relates what was taught ages ago in Palestine, except that the Book of Mormon is very much plainer and couched in much simpler language. But it is valuable as casting light on the Jewish scriptures and in being the record of God's dealings with a large portion of the human family, who could not be reached by the prophets and apostles who ministered on the Eastern Hemisphere. It gives an account of a visit made by Jesus Christ after His resurrection, to the people on this land, and the establishment among them of His church, organized on the same pattern as the church in Palestine, with the same doctrines, ordinances, gifts and blessings. All this being made much more definite than it is in the Jewish scriptures, the Book of Mormon is therefore a great aid to the understanding of Christian truth. But we do not depend upon any book for the gospel which we preach or the order of the church to which we belong."

"Do you not, then, take your doctrines, authority and church discipline from either the Book of Mormon, or the Bible or both?"

"No, sir. Everything in our church organization, its principles, ordinances, authority and administrations, has been revealed directly from Heaven in the nineteenth century. We refer to the Bible and the Book of Mormon to show that our church and all pertaining to it are exactly similar to whatChrist set up and organized when He was on earth in both hemispheres and that He is 'the same yesterday, today and forever.'"

"How is your church organized, and wherein does it differ from other Christian churches?"

"It is actually and really the Church of Jesus Christ, because it is organized under Christ's direct supervision and commandment, He having revealed Himself to Joseph Smith, the Prophet, and having continued to communicate the will of the Father by revelation down to the present time. The church is composed of persons who, having come to the years of accountability, have been led to believe in God the Father, in His Son Jesus Christ, and in the Holy Spirit, have repented of their sins and have been baptized or buried in water by immersion for the remission of sins, and have received the gift of the Holy Ghost by the laying on of the hands of persons divinely authorized to administer in the name of Jesus Christ. They are entitled through faith and obedience to these ordinances to the enjoyment of all the gifts, manifestations, revelations, signs, healings and other blessings which belonged to the primitive Christian church, the members of which were called Saints. Those disciples of the Savior were called 'Christians' in derision by their enemies, just as the Latter Day Saints are nicknamed 'Mormons' in these times."

"But, do they really have these gifts, and were they not all done away with after the days of the apostles?"

"They do enjoy all those gifts and manifestations according to their faith and fidelity, the Lord, through His spirit dividing to every one severally as He wills." (See I Cor. xii.)

"If those gifts were done away after the days of the apostles it was because living faith had departed and a dead form had taken its place. In support of the 'done away' idea the words of Paul in I Corinthians xiii: 8, are quoted: 'Charity never faileth, but whether there be prophecies they shall fail, whether there be tongues they shall cease, whether there be knowledge it shall vanish away,' but they neglect to add verses 9 and 10, which are part of the Apostle's statement. He says: 'For we know in part, and we prophesy in part, but when that which is perfect is come then that which is in part shall be done away.' So then it is not until that which is perfect is come that these gifts are to be done away. To emphasize this the Apostle adds (xiii: 12): 'Now I know in part, but then shall I know even as also I am known.' He follows this up by saying: 'Follow after charity and desire spiritual gifts, but rather that we may prophesy.' And again he says:'Wherefore brethren covet to prophesy and forbid not to speak with tongues' (xiv: 1-39). That which is perfect is not yet come, unless it be perfect confusion, and instead of advancing toward the perfection of which the Apostle spoke, modern Christianity has lost the gifts which he exhorted them to desire and strive for. The Church of Jesus Christ of Latter Day Saints seeks after the gifts and enjoys them, and in that respect differs from orthodoxy, so-called Christianity."

"Is there any other difference between your church and others?"

"Yes, there is this essential difference—for one thing, the authority to preach and administer the ordinances of the gospel held by the early apostles and others has been restored and is now held by the apostles and elders and other ministers in the Church of Jesus Christ of Latter Day Saints, and that church has in it apostles, and prophets, evangelists, pastors, teachers, bishops, elders, deacons, and all the officers which we read about in the New Testament. (See I Corinthians xii: 28; Ephesians iv: 11-12; I Timothy iii: 1-8; Titus i: 5.)

"But did not Jesus give authority to all His ministers when He said, 'Go ye into all the world and preach the gospel to every creature?'"

"If you will read the chapter from which you quote, you will see that this authority given by the Savior was only to the eleven apostles—one of the twelve having betrayed Him—whom he had called and ordained for the work of the ministry and whom he afterwards endowed with power from on high. They had authority when so directed by the Holy Ghost to ordain others to assist them in the work of the ministry, but, as commanded in Hebrews v: 5, 'No man taketh this honor unto himself, but he that is called of God as was Aaron.' It is only by revelation and commandment of God that men are authorized to minister in His name. Modern ministers repudiate the doctrine of immediate revelation, and declare that there has been no divine communication by revelation since John received his vision on the island, Patmos. They, therefore, cut themselves off from divine authority and proclaim themselves man-made ministers, teaching by their own learning and destitute of that divine inspiration which is essential to an authorized minister of Christ. In this you will see a wide difference between the organization and authority of the 'Mormon' church and the churches of discordant Christendom."

"You say that the authority of the apostleship andministry has been restored. That implies that it had been lost or taken away?"

"Certainly. The early apostles predicted an apostacy and departure from the true faith and the introduction of heresies by false teachers, and their prophecies were literally fulfilled. (See Acts xx: 29-30; Galatians i: 6-9; II. Thessalonians ii: 1-12; I. Timothy iv: 1-3; II. Timothy iii: 1-7; II. Peter ii: 1-3; Revelation xii: 1-6; Revelation xiv: 8.) After the apostles were slain and other men holding authority departed from the earth, darkness came in upon the churches, persecution had its influence in driving many persons into the beggarly elements of the world, paganism began to be mingled with the remnant of true Christianity, the Roman state, which had fought the church, became amalgamated with what was left of it, and priestly power foreign to the spirit of Christ was exalted, clothed with purple and fine linen, the ordinances were changed, the pure spirit of the gospel departed, human authority took the place of the divine, the apostacy became general and finally universal. Papal power held sway everywhere until the Reformation, when schisms and new theories divided Christendom, and sects have multiplied from that time until the present, none of the leaders of these movements claiming to have received revelations from God, but all giving their own interpretations to the dead letter of former divine communications, and thus while there have been hosts of good people and many learned and pious preachers, the authority of the apostleship and priesthood of the primitive Christian church has not been had among men, and so 'confusion worse confounded' has come upon the world, and heathen and professing Christian are alike, without divine authority."

"In what way do you claim this authority has been restored?"

"In the first place, the angel whom John saw in the vision, as recorded in Revelation xiv: 6-7, came to Joseph Smith and revealed 'the everlasting gospel to be preached to every nation, kindred, tongue and people.' The first principles of the Gospel are, faith in God, and in Jesus Christ His Son, repentance of all sin, baptism by immersion in water for the remission of sins, and the gift of the Holy Ghost by the laying on of hands. Baptism and the laying on of hands, to be effectual, must be administered by divine authority. This having been withdrawn from the earth centuries ago, it could only be restored by divine communication. Therefore, in the next place, John the Baptist, who was beheaded after acting as theforerunner of Christ, was sent from heaven as the forerunner of Christ's second advent, and ordained Joseph Smith and Oliver Cowdery (May 15, 1829), to the authority and priesthood which He held when on earth. They were thus commissioned to baptize each other. They could also preach repentance and baptize all who received their word, but they could not confirm them by the laying on of hands. Subsequently, however, they were visited by the apostles Peter, James and John, who were pillars of the early Christian church, holding the keys of the kingdom, and they ordained Joseph and Oliver to the Holy apostleship—the higher or Melchisedek priesthood, with power to confer the Holy Ghost upon baptized believers, and to usher in the last dispensation, 'the dispensation of the fullness of time,' spoken of in Ephesians i: 10.

"Under this authority the Church of Jesus Christ of Latter Day Saints was organized in the state of New York, April 6, 1830, six members conforming to the laws of the state in signing papers for its incorporation. The gospel was preached, repentant believers were baptized, the Holy Ghost was poured out upon them, the sick were healed, the heavens were opened, visions and dreams and divine manifestations, with the gift of tongues, interpretations, prophecy, wisdom, knowledge, discerning of spirits and numerous revelations, were the consequence, and the union thus promoted became a marvel to unbelievers. As the work progressed elders were ordained under the same authority who went out without purse and scrip, as did the servants of God of old, meeting with the same kind of success and the same sort of persecution. Thus the church was built up, and under divine direction was set in order on the same pattern as the church which Christ and His apostles organized in person."

"Will you explain the order of that organization as it now exists in your church?"

"Yes, sir. The apostleship is the highest office in the church. It holds the keys of the priesthood after the order of Melchisedek and includes all the lesser offices in the church. Three apostles stand at the head and are called the first presidency, that is to say one man is the president of the whole church, having the power and the right to receive revelations from God for its guidance and to regulate its affairs in all the world. He has two counselors, and this trinity is the highest presiding authority in the church on earth. Next are the twelve apostles, or special witnesses of Jesus Christ,holding authority to open the door of the gospel to all nations, and under the direction of the first presidency, to regulate its affairs in all nations. They have the same authority, power and spirit as the apostles of old and act in a similar capacity in the latter days. Next to them are the seventies, seventy elders ordained and appointed for the purpose are organized into a quorum or council, seven of their number being their presidents. There are a large number of these quorums of seventy in the church, each quorum having seven presidents of its own, but all being under the supervision of the first seven presidents of the seventies. They form an appendage to the apostleship and act under the direction of the twelve apostles, as missionaries in all the world. They are expected to be minute men and to go when called and preach the gospel, without salary or any earthly reward. The high priests are a body of church officers to minister in the organized branches of the church, as presiding officers or standing ministers among the saints, the elders who are not of the seventies are also standing ministers, appendages to the high priesthood and are organized into quorums, each numbering ninety-six and presided over by three of their number, a president and two counselors. All these orders which I have named are included in the higher or Melchisedek priesthood.

"Next in order come the priests after the order of Aaron, having authority to baptize, administer the Lord's supper, preach, teach, expound, exhort and invite all to come unto Christ; also to visit the members of the church and instruct them in church duties. Forty-eight of these priests form a quorum, presided over by three of their number. As appendages to their office, there are the teachers and the deacons. Twenty-four of the teachers form a quorum, presided over by three of the number. They are to watch over the church, see that there is no iniquity in it and assist the priests in their duties, but they cannot administer ordinances. Twelve deacons form a quorum, presided over by three of their number. Their duty is to attend to the smaller temporalities of the branches of the church where they reside. The offices of priest, teacher and deacon are in the lesser or Aaronic priesthood, the chief officer of which is the bishop. A bishop should be a lineal descendant of Aaron, but in the absence of such a descendant a high priest in the Melchisedek order may be set apart and appointed to act in that capacity.

"The church in Zion, that is, the place where saints are gathered, is organized in this way. Each settlement of the saints form a bishop's ward, over which a bishop and twocounselors, who are also high priests set apart for that position, are appointed to take charge. They take care of the temporal affairs of the church in their ward, look after the poor, give advice to all that seek for it, and as high priest preside over public meetings and have the oversight of church affairs in their locality generally. They also form a spiritual court to hear charges against accused members and decide upon them after hearing evidence on both sides. In cases of dispute between church members which cannot be settled by the parties or with the aid of the visiting teachers, the bishopric try the case and render a decision which must be according to justice and equity. If either of the parties is dissatisfied an appeal can be taken to the high council of the stake of which the ward forms a part. Usually all the wards in a county are organized into what is called a stake of Zion. This is presided over by a high priest with two counselors appointed and set apart for the purpose. The high council which is also organized in each stake of Zion is composed of twelve high priests set apart to that office and with the stake presidency, forming a court of appeal, to which cases from the bishops' courts may be taken and where justice may be secured. They are also original tribunals for decisions in doctrines and discipline. The decisions of the high council are final, unless on revision by the first presidency error is discovered when the case may be remanded for a new trial. The benefits of these church tribunals are had without cost to any of the parties, all these church officers serving without remuneration.

"All the stakes of Zion are under the direction of the presidency of the church and are visited by them or by the apostles, and quarterly conferences are held in each of them for general instruction and for making such changes as many be necessary to their proper management. The officers named are also presented before the people in conference assembled for their votes, every member, male and female, having a voice in church affairs, and they vote upon the acceptance or rejection of those officers. At the general conferences, held semiannually, the first presidency, apostles and all leading officials of the church are also presented for the approval or disapproval of the body of the church.

"Outside of Zion each mission has a president who takes charge of all its affairs, and each branch of the mission has a branch president, amenable to a conference president, and he to the president of the mission, who also directs the labors of the traveling elders, missionaries sent to labor in the field. Thus the whole church is so organized that each officer has hisdefined place and sphere of authority and the whole system inspired by one spirit moves like a well regulated living body, the president or head of the whole church, who is a prophet, a seer and a revelator, directing it under divine authority and inspiration."

"What is the attitude of your church in regard to other Christian denominations?"

"It recognizes truth wherever it is found. It regards all human effort for the development and promulgation of truth as good and blessed of Deity. It recognizes the benefits which have come to mankind through the labors of good men and women everywhere, no matter what sect they belong to or what language they speak. But it has no affiliation with error. Truth and error will not combine. There can be but one Church of Jesus Christ, no matter how many branches it may have nor how many members. It is unreasonable and also unscriptural to say that the one living and true God, and Jesus Christ whom He has sent, would establish a number of discordant contending religions. The good intentions, sincerity of motives and pious acts of men and women are no proof of themselves that they are divinely authorized. They are to be admired and respected for what they are, but this should not deceive any one as to what they are not. Heathendom as well as Christendom furnishes striking illustrations of purity of conduct and sincerity, but in neither instance does this prove correctness of principle or divinity in organization. Christ when on earth established but one church. All others were outside of its pale. It is the same today. There is only one true Church of Christ, and it is that which He Himself has established and which He recognizes and directs. All others are the institutions of men, to be valued for what they are worth, but not to be viewed as divinely established. The Church of Jesus Christ of Latter Day Saints has no quarrel with any of them; it does not attempt to deprive them of any light they may have, but only endeavors to correct their errors and bring them into greater light, that they may receive greater blessings, with full and complete salvation in the kingdom of God."

"Is it necessary for preachers and members of other churches to be baptized anew in order to enter your church and be saved?"

"The voice of God is to all people, without exception, repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost and shall know that you have receivedthe truth and that God and Jesus Christ His Son have manifested themselves in this age of the world, and can be approached as of old, and that the blessings and gifts enjoyed in former days may be had in their fulness in these days. This is the only way of salvation and in this church is the only divine authority to administer the ordinances of salvation. They who receive this gospel and endure unto the end will be saved; they who wilfully reject it will be condemned."

"Is it necessary that baptism should be administered by total immersion? Will not sprinkling or pouring water upon the candidate be sufficient?"

"Baptism means immersion. It is a burial in water and afterwards the coming forth into a new life. It is symbolical of death and the resurrection. Paul said: 'Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection' (Roman vi: 4-5). The believer becomes dead to sin by repentance; he is buried from the old life by baptism. Coming from the womb of water into the air, he is born of water. Through remission of sins given in baptism, but proceeding from the atonement, he is born of the water and is thus prepared as a new creature in Christ Jesus to receive the Holy Ghost and thus be born of the spirit. Jesus said when on earth, 'Except a man be born of water and of the spirit he cannot enter into the kingdom of God.' (John iii: 5.) He set the example. He was baptized by John, His forerunner, in the river Jordan. When 'He came up straightway out of the water the heavens were opened and the spirit of God descended like a dove and lighted upon Him.' Thus He was born of the water and of the spirit and left us an example that we should follow in His steps. All other forms of baptism are inventions of men, and are not recognized of God; nor is this form, accepted of heaven unless administered by one who has the divine right to do so, in the name of the Father, and of the Son, and of the Holy Ghost. The Lord accepts only such ordinances as are performed by His authority and according to His commandment."

"Would you baptize infants by immersion?"

"We would not baptize infants at all. That would be a mockery in the sight of God. Faith and repentance must precede baptism. Infants cannot believe and they have nothing to repent of. Jesus did not baptize little children, but laid His hands on them and blessed them, saying, 'Of such is thekingdom of heaven' (Matthew xix: 13-15). We give names to infants and bless them after this pattern, but do not baptize children until they come to years of accountability, are able to understand right from wrong, to believe in Christ and repent of their sins. We baptize no children less than eight years of age."

"If the world has been without divine authority, and the ordinances you speak of are necessary for salvation, do you mean to say that all the millions of good people who have died since the days of the early apostles and elders are lost?"

"No, we do not believe any such monstrous thing. I might ask you what has become of all the millions of good people in heathen lands, and other places where the name of Jesus Christ was never preached. We are told in Scripture that there is 'no other name given under heaven whereby we must be saved' (Acts iv: 12). But I will answer you directly. God has revealed that the gospel of Jesus Christ will be preached to every creature. Those who do not hear it in this life, will hear it in the life to come. The idea that God's mercies extend only to the narrow sphere of this mortal life, is unworthy of Him whose 'tender mercies are over all His works,' and whose justice and mercy endure forever. When Jesus was put to death in the flesh, he was quickened by the spirit, and as the Scriptures tell us, 'He went and preached to the spirits in prison, which sometimes were disobedient when once the long suffering of God waited in the days of Noah, while the Ark was preparing' (I Peter iii: 18-20). This shows that spirits after they leave the body can be preached to and instructed. The purpose of this is shown by Peter in the fourth chapter, sixth verse. He says: 'For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.' Thus all mankind will have the opportunity of hearing the one true and everlasting gospel, either in the body or out of the body. It is the intelligent immortal entity in the body which receives or rejects light and truth and is the responsible being. It is no less a thinking, sentient, responsible person when out of the body than when clothed with mortality. The spirit can believe or disbelieve, repent or remain unregenerate, bow to the divine command or persist in rebellion. But the earthly ordinances belong to this material world, and therefore cannot be performed in spirit spheres. Yet Jesus declared, 'except a man be born of water and of the spirit he cannot enter into the kingdom of God.' Baptism, the laying on of hands and similar ceremonies must therefore beattended to by some one on earth for and in behalf of the dead. This is what the Apostle Paul referred to when teaching the Corinthians the doctrine of the resurrection. He asked: 'Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead' (I. Cor. xv: 29). It is clear from this that the Corinthian saints understood baptism for the dead better than the resurrection of the dead. We do not, however, depend on that Scripture or any other ancient writing for this doctrine. It has been revealed from heaven in these latter days, and everything pertaining to that sacred ordinance has been made known; and the temples which have been erected by the saints in Zion, at immense cost, have been reared with a special view to the solemnization of ordinances in behalf of the dead."

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