==> Considerable excitement having prevailed among some of our citizens, of late, in this part of the country, respecting the case in law against Doctor. P. Hurlbut, for a breach of the peace, in threatening the life of brother JOSEPH SMITH JR. and a number of those who doubtless desired that Hurlbut might escape justice, (some whose oaths were sufficient evidence of the feelings of their hearts,) indulged themselves in conjectures, and rumors, raising and spreading them to their own shame, or at least, to the shame of every good citizen who has the smallest regard for truth and righteousness, or peace and harmony in society; and by these means, created considerable feelings on the subject, as far as their influence could extend; trying to excite unfavorable impressions against bro. S. by every foolish report that ignorance could believe, or malice could invent. However, their exertions were in vain; for with all the feelings that they could awaken, (and no exertion was wanting to gain a favorite object,) they could not screan Hurlbut from the punishment due his crime: the evidence was so positive, notwithstanding the great exertion to invalidate the testimony on the part of the State, that they failed in every attempt to save him from the force of the law; and the Court, after a patient hearing of all the witnesses, has holden Hurlbut to bail under bonds of two hundred dollars for his good behavior. This is as it should be -- all idlers who seek to obtain a support from the public, by threatening the lives, and assailing the characters of innocent men, aught to be brought to justice, or be exposed to the view of all, and this may be a proof to such as are disposed, unrighteously, to trample on the rights and privileges of others, that the law in Geauga County, has lost none of its nerves, neither have the Administrators of justice lost their virtue.

It has been really amusing to hear the (would be) ruling ones, spending their opinion on this case, between the time of examination before the Justice's court in Painsville, in January, last, and the trial at the county Court, to which Hurlbut was recognized to appear. One would have supposed, that all the abetters of this fellow were lawyers and judges -- they had the case tried and decided a multitude of times in the way they wished it to be. A very grave judge to the west of this, of the THEE, and THOU, Order, in the greatness of his wisdom and righteousness, embraced every favorable opportunity to impress the public mind, as we were informed as far as his influence would extend, that the Justice's court, held in Painsville, only bound Hurlbut over to the County Court, that the lawyers might have a fair opportunity of ridiculing, and scandalizing, Jo. Smith, as he was pleased to call him. This was doubtless the desire of his own heart, otherwise, he would not have charged the Justices in Painsville with disregarding their oaths so far, as to bind an innocent man over to the court of his country, for trial, for such base purposes. Such have been the moral feelings of some of the religious law characters in our country: persons who are so holy, that they would, (if it were in their power,) lock the kingdom of heaven from such as might, in the time of an invasion of their country, grasp their muskets in her defense, but for some religious principle, which might not agree with their creed, suffer their animosity to rise a degree sufficient to encourage night-mobs, and the threatening of lives. We have reason to hope, however, that their numbers are few in this region.

It is proper that the public should be informed, that this Doctor P. Hurlbut, who has gained so much celebrity of late through our country, (we mean at a distance,) in consequence of his engagements to expose the secrets of "mormonism," as some of our neighbors are pleased to style our faith, is not a physician, as some have supposed who are unacquainted with him; but, as he says, was called Doctor, by his parents, for the reason that he is a seventh son. We have been favored with notices from abroad, that "mormonism," was about to be exposed by this celebrated Doctor, who had learned that the book of mormon "was written some thirty years since, by a respectable clergyman," in this state, "now deceased. It was designed to be published as a romance." This valuable information, it is said, has been obtained by this eminent (would be called) Doctor, from the widow of this celebrated clergyman. We think a preacher of the gospel must be highly "celebrated," to lay aside the calling of God to declare the gospel of salvation to men, to write "Tales." But this valuable information, it is said, was obtained by this celebrated (would be called) Doctor, from the widow of this celebrated clergyman. In another paper it is said to be a "rhapsody." What will it be next? We are of the opinion, that when this (would be) celebrated Doctor, obtains a few hundred dollars more from the citizens in our vicinity, and has been sent on another tour to the east in search of further information, by a (would be) celebrated committee, residing in our country, and has given a few more expositions, and changed the title of his discoveries a few times more, that our friends, at least, such as will see, will be as willing that this (would be) celebrated Doctor, should labor honestly with his own hands for his support, as to gull their hard-earned money from them to ride over our country in stages in the character of a celebrated Doctor, to threaten the lives of peaceable inhabitants, when he discovers that his purposes are sure to fail. We have not, till now, thought this man worthy a notice in our paper, neither would he at this time been noticed by us were it not to undeceive those at a distance who are unacquainted with him and may be deceived in consequence of the above mentioned title, of Doctor. It is but just, that we should say, with regard to those individuals whose names are going the rounds in the public prints, as a committee, who have employed this Hurlbut to expose, the "Origin of the book of mormon," that as citizens, and neighbors, they will be as forward to expose his character, and hold him up to the view of community, in the true light which his crimes merit, as they were first to employ him, and employ a more respectable agent, if they are calculating on success when they engage with the religion and characters of their neighbors. We care not what he, or they preach or publish: we are in no fear that he will overturn the truth: but let him conduct himself in a lawful manner, and hold in a proper estimation the lives, if not the characters of his fellow men, and he is welcome to all the success which his ignorance or wisdom can gain. --

{Editor of the Star.}
 

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==> WE were informed, just as our paper was going to press, that Mr. CAMPBELL, of the "Millennial Harbinger," had, contrary to the assertions, and assurances of the ruling ones among his followers in Mentor, condescended to notice as "little a thing" as the Star, or the principles it advocates. Whether the blaze of "Millenial" glory has completely put it out, (in his estimation,) we are not able to say, as he has not, in the abundance of his condescension, favored us with a number. Perhaps he has some "misgivings" relative to that part of the subject, but when he has properly adjusted the matter, he may favor us with one. We have, till our last, (which contained nothing on the Millenium,) sent regularly to the "Harbinger," for Exchange but have received none. If Mr. Campbell thinks it too heavy a draft on his purse, as his paper is $2 per ann. and ours one, if he will acquaint us of the fact, we will send him the difference. The Millenium being a subject in which we are so deeply interested, we cannot but have a desire to pay our respects to its "Harbinger" occasionally, and give it a passing notice while it is "going to and fro in the earth, and walking up and down in it." We therefore invite it to pay us a visit, and we will reciprocate its kindness, since it has condescended to notice us!! and we are willing to pay it for its trouble.

If Mr. Campbell really desires, he is at perfect liberty to try any item of our faith which he may think himself competent to disprove, and we will meet him honorably; but let him do it manfully: until then, we shall notice him or not, as we may deem proper, not considering ourselves bound to answer any thing he may say, at least, till he acts the part of a gentleman enough to forward us his articles. In a former attack upon some of the members of the church of the latter day saints, Mr. Campbell acted so unworthy the character of a man, (not to say a servant of Christ, and a reformer,) as to render his effort entirely unworthy our notice, were it not to exhibit it a future day, to show the spirit of this (would be called) great reformer. We shall hold it in reserve, as Mr. Campbell's looking glass, to keep in remembrance the true spirit of his reformation; for to whom could the public look to ascertain this fact, better than to Mr. Campbell himself? surely to none.

When ever Mr. Campbell has a disposition to complain of the abuse of others, let him re-examine one of his Harbingers, Extra, and it will no doubt calm his feelings, and enable him to pursue his calling, thankful, that the worst of his enemies are no worse than himself. As he is the reformer of the last days, and the one who is to introduce the Millenium, if he will examine, he may easily discover, that the worst of his enemies are about as well reformed as himself, and of course, are as well prepared for the Millenium. He has only to get the opinions of the world a little altered, and his Millenium will be here -- so his work is nearly done, and he can soon go to rest. It is well know, that Mr. Campbell made an unwarrantable attack upon the characters of some of the members of this church in its infancy, when they had no source to refute the charges, only by oral investigation; but that day has gone by, and though we have had the misfortune to lose one printing establishment by the lawless acts of a mob, heated up to desperation by a set of professed religionists, we are yet, notwithstanding that, in the providence of God, prepared to mete to him such as he may be disposed to measure to us, asking no favors, under that consideration, other than he feels willing to bestow! -- {Editor of the Star.}

 

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TO  THE  PUBLIC.

I feel myself called upon to notice the conduct of ADAMSON, BENTLY, a Campbellite reformer, as I have had to suffer as much from his hand as he could heap upon me, if the information which I have received be correct. He has exhausted nearly all his ingenuity, to do what little he could to injure me and my family, in both character and property. Not contenting himself with injuring my character, thinking, perhaps, that his influence was rather too small to gratify his malicious feelings, he has had recourse to other means; exercising his influence over the mind of an old superannuated man, near eighty years of age, whose mind was so bewildered, that frequently he did not know his own children whom he saw every day; and has actually succeeded in getting him to alter his will, so as to deprive my family of their just dues. This he told me himself!

Some time in the winter of 1832, I was in the township of Weathersfield, Trumbull Co. I was then informed by a number of people, that Mr. Bently had declared publicly, that I dare not meet him and investigate the subject of religion. At the time when I heard it; I disbelieved it; but seeing Mr. Bently some time afterwards, I interrogated him on the subject; he to my astonishment, confessed it was true! I asked him if I were to understand it as a challenge? He said, I had a right to understand it as such. I then informed him, that I held him bound by it. As a man of truth and veracity he had to acknowledge that he was bound to support it, and in case I called on him to support his boast as a challenge, he was bound to meet me. I told him, that I accepted it as a challenge, and I therefore required him to meet me. He agreed he would, and gave his word so to do before a number of persons whose testimonies can be had at any time; but said he could not for some weeks, as some engagements he had would hinder. I was going on a journey, and it was mutually agreed that the meeting should take place immediately after my return. Accordingly, as soon as I returned, I informed him by letter of my return, and that I was now ready to make the necessary arrangements for the proposed investigation; but to my astonishment he entirely declined, and utterly refused, though he had previously pledged his word that he would do it. So the matter stands up to this date. As I am occasionally hearing of his making many boasts what he can do, it is but justice to the public that they should be correctly informed on this matter. When this man is disposed to boast of what he can do, let the public know, that I am ready to meet him on his challenge at any time, and he can yet have an opportunity of displaying his wisdom and intelligence.
                                SIDNEY RIGDON.


Notes: (forthcoming)

TROUBLE  IN  THE  WEST.

Our readers are aware, no doubt, that the Baptists, Presbyterians, and others, have been troubled for a long time, because "the Beast," as they are pleased to call the Catholic church, has so much power in the Valley of the Mississippi. We not unfrequently see lengthy letters, said to have been written by persons resident in, or travelling in the Valley. These letters always urge the great necessity of sending more Missionaries to convert the inhabitants of that country, to establish Sabbath schools, Tract societies, &c.

Since some few of the elders of the church of the saints have been laboring in Illinois, these very pious people, seem to be greatly alarmed again, or anew. "The Pioneer," a small semi monthly paper, devoted to the Baptist cause, and printed at "Rock Spring," contains an article, from which, and a few remarks from the Editor, we learn that the cause of truth and the dissemination of correct principles, causes a deep feeling of, not only religious animosity, but a disposition to tread in the foot steps of some others who have been forward in raising an alarm when ever the gospel was introduced in their vicinities.

It is said that the article was written "by a friend of truth," and we design occupying a few lines to show our friends the just claim the author has to this appellation.

He has, no doubt, made himself acquainted with Mr. Campbell's pamphlet of 1831, as his arguments are the same, in general, or similar; with a little addition in some respects.

The writer says: "The probability is that Smith, who had been a book peddler, and was frequently about printing establishments, had procured some old copper plates for engravings, which he showed for golden plates."

This is a new one. We have heard our worthy brother Joseph Smith jr. called almost every thing but a book-peddler. Now, as it is, we can prove, by those who have been personally acquainted with brother Smith from his infancy that this is an absolute falsehood! Will the Editor of the Pioneer inform his "friend of truth" of the fact.

The Pioneer's "friend of truth" has certainly got ahead of Mr. Campbell: He says that the "true origin" of the writing composing the book of Mormon, is from the pen of an eccentric Spaulding, who carried the same to Pittsburgh, but died soon, and that since they have been altered a little, and now appear as the book of Mormon. Mr. Campbell says, that "Smith is its real author, and as ignorant and impudent a knave as ever wrote a book." Will these two gentlemen settle this dispute; for it truly looks pitiful to see this wide disagreement, since they both express so much anxiety.

This "friend of truth" says: "The book states that Christ was born in Jerusalem (p. 240), whereas every child that has read the testament, knows that Christ was born in Bethlehem."

Since this writer has been so kind as to note the page we will look at it: it says, "For behold, the kingdom of heaven is at hand, and the Son of God cometh upon the face of the earth. -- And behold, he shall be born of Mary AT JERUSALEM, which is the land of our forefathers."

So much for this "friend of truth" on this subject: instead of its saying in Jerusalem, as this man would be glad to make his readers believe, it says "AT JERUSALEM, the LAND of their forefathers." And any man of common sense, cannot but see that this writer had a perfect understanding of the matter, for he says the land of, &c. which is sufficient to show that he meant to be understood, as he said, "at" or in the region of Jerusalem. -- This is enough, however, to show the design of this "friend of truth."

Again, this writer says: "The name of Jesus Christ, was declared to Nephi, 545 years before it was announced to Mary, and she, in true Roman phraseology, is called 'the mother of God.'

Two Items suggest themselves upon the face of this last quotation. The writer makes a great blow that the name of Jesus Christ should be known before the days of the virgin Mary. -- We only ask a few questions on this, and pass on. Was Abel's sacrifice accepted? was life and immortality brought to light through the gospel? -- see 2 Tim. 1:10. Were Enoch and Elijah wafted to the regions of everlasting life and glory, without tasting death? and as life and immortality were brought to light through the gospel, was it by the power, or knowledge of the gospel through which they obtained power over the grave? and if so, could they have understood the gospel and not know in what name it was preached? Did Abraham see the day of Christ, and if so, did he know his name? And finally, were not all the ancients, who were saved, saved through faith on the Lamb, slain from the foundation of the world? and is not the Lamb Jesus Christ? But to the other item.

This "friend of truth" says that Mary was "called the mother of God." -- The reader will please turn to the 25th page of the book of Mormon, and read: "And he {the angel} said unto me, behold, the virgin which thou seest is the mother of God, after the manner of the flesh."

Now, every man knows, who has read the New Testament, that Mary was called the Lord's mother; and beside we remember to have read a word or two of Paul's writings, where he says: "But other of the apostles saw I none, save James the Lord's brother. Now, the things which I write unto you, behold, before God, I lie not." -- See Gal. 1. Here we have it -- the Lord Jesus was born of a woman, had a brother, and yet had no mother according to the flesh!!

Will our readers suffer us to make another quotation from this "friend of truth?

"Christ is represented as having descended and spent some time on the western continent, after having ascended to heaven from Mount Olivet in Judea! This fabulous Mormon story, to say nothing of its impious character is in opposition to the declarations of God, in the New Testament, and places Mormonism in direct hostility with the word of God. See the following scriptures. -- Mark, 16:19 -- John chapter 14: verses 2, 3, 19; -- chapter 16: verses 7,10,17,28: -- chapter 17: verses 4, 11, and 24, Acts 3:20,21. -- (This passage alone overthrows the whole Mormon scheme.) See also Heb. 1:3, 5, chapter 4:14, 6:20 also chapter 9:27 and 28. In this last passage it is affirmed that Christ will come at the day of Judgment, "the SECOND time;" whereas Mormonism affirms that he appeared the second time on the continent of America, and that he will soon come the third time to the Mormons."

For the benefit of our readers we will give the foregoing quotations, entire, as the writer attempts to overthrow the book of Mormon, because it is said that the Savior descended upon this continent, after his crucifixion. -- The first is Mark 16:19. "So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God." This does not say that he should not come again, neither does the book of Mormon say that he did not ascend up on high, but that he did.

The next is John 14:2,3,19. "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go, and prepare a place for you, I will come again, and receive you unto myself; that where I am, ye may be also. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also."

What, in all this? the reader will be ready to ask. The Pioneer's "friend of truth" must explain it; for we confess we find nothing to disprove the fact that Christ did not show himself to the people upon this continent: beside, there is a promise contained in the above, that if he (Christ) did go and prepare a place for his apostles, he would come again, and received them unto himself.!! To be sure, it says that the world should see him no more, but his apostles should? And what does that prove? It does not prove that others should not also see. And we remember to have read in the 14th chap. of this same book: "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." If those who believed on Christ through the apostles, were to be one with them, and the apostles were to see him-that he was to come to them again, of course, they had the same claim, and the same right to claim a view of him.

The next is John 16:7, 10, 17, 28. "Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you. Of righteousness; because I go to my Father and ye see me no more." concerning this last we merely say that we see nothing but what is easy of explanation, when we notice the fact that he did show himself to his apostles after his resurrection, "and was seen of them forty days." But to go on. -- "Then said some of his disciples among themselves, what is this that he saith unto us, a little while, and ye shall not see me: and becouse [because] I go to the Father." This makes it plain that he would be seen again. "I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father." Nothing objectionable in this.

But not to occupy to much space, we will give the remainder, and make but one comment upon the whole.

John 17:4,11,24. "I have glorified thee on the earth: I have finished the work which thou gavest me to do. -- And now I am no more in the world, but, Father, keep, through thine own name, those whom thou hast given me, that they may be one, as we are. Father, I will that those also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world." Acts 3:20,21. "And he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the time of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." Heb. 1:3,5. Also, 4:14.-6:20.-9:27,28.

"Who, being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high: For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son! Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.-Whither the forerunner is for us entered, even Jesus, made an high priest forever, after the order of Melchisedec. And as it is appointed unto men once to die, but after this the judgment; So Christ was once offered to bear the sins of many: and unto them that look for him shall he appear the second time, without sin, unto salvation."

The times of restitution, spoken of in Acts, the reader will notice is to be applied to the very persons to whom it was spoken, for at the time their sins were to be blotted out. On the remainder we merely say. Christ was seen 40 days after his resurrection. -- See Acts 1:3. 10, 40, 41. Him God raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us who did eat and drink with him, after he rose from the dead. -- The query is, did the apostles see him, or does the historian tell an untruth? 1 Cor. 15: commence with the 3rd and end with the 8th -- we only quote the 6th here. "After that (his resurrection) he was seen of above five hundred brethren at once!" Paul was personally knowing to this fact.

This "friend of truth" would have us believe that Messiah is not to come till the final judgment -- this is a subject so plainly written in the bible that we deem it unnecessary to add any thing on it.

The foregoing remarks are not made because we possess a spirit of hatred against the Pioneer, or his friend of truth -- we only regret that they are unwilling to embrace the truth. We do not admire the spirit by which our opponents' article is written, neither do we deem it to be necessary to expose his simple arguments -- we merely say, that all he has said, and all he can say, against the truth of the book of Mormon, or the gospel preached by the elders of the church of the Latter Day Saints, will be as perfectly unavailing against its progress, as that of the Jews formerly.


Note: The Pioneer's text for the article referred to by Cowdery appeared in about March 1835. Its contents have been reconstructed from a reprint in the Christian Journal of May 28, 1835.

{CONTINUED  FROM  PAGE 212.}

To the Elders of the Church of the Latter Day Saints.

I have shown unto you, in my last, that there are two Jerusalems spoken of in holy writ, in a manner I think satisfactorily to your minds. At any rate I have given my views upon the subject. I shall now proceed to make some remarks from the sayings of the Savior, recorded in the 13th chapter of his gospel according to St. Matthew, which in my mind affords us as clear an understanding, upon the important subject of the gathering, as any thing recorded in the bible. At the time the Savior spoke these beautiful sayings and parables, contained in the chapter above quoted, we find him seated in a ship, on the account of the multitude that pressed upon him to hear his words, and he commenced teaching them by saying: "Behold a sower went forth to sow, and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up; some fell upon stony places, where they had not much earth, and forthwith they sprang up because they had no deepness of earth, and when the sun was up, they were scorched, and because they had not root they withered away; and some fell among thorns and the thorns sprang up and choked them; but other, fell into good ground and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold: who hath ears to hear let him hear. And the disciples came and said unto him, why speakest thou unto them in parables, (I would remark here, that the "them," made use of, in this interrogation, is a personal pronoun and refers to the multitude,) he answered and said unto them, (that is the disciples,) it is given unto you to know the mysteries of the kingdom of heaven, but unto them (that is unbelievers) it is not given, for whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, shall be taken away, even that he hath."

We understand from this saying, that those who had previously been looking for a Messiah to come, according to the testimony of the Prophets, and were then, at that time, looking for a Messiah, but had not sufficient light on the account of their unbelief, to discern him to be their Savior; and he being the true Messiah, consequently they must be disappointed and lose even all the knowledge, or have taken away from them, all the light, understanding and faith, which they had upon this subject; therefore he that will not receive the greater light, must have taken away from him, all the light which he hath. And if the light which is in you, become darkness, behold how great is that darkness? Therefore says the Savior, speak I unto them in parables, because they, seeing, see not; and hearing, they hear not; neither do they understand: and in them is fulfilled the prophecy of Esias, which saith: by hearing ye shall hear and shall not understand; and seeing ye shall see and not perceive. Now we discover, that the very reasons assigned by this prophet, why they would not receive the Messiah, was, because they did or would not understand; and seeing they did not perceive: for this people's heart is waxed gross; their ears are dull of hearing; their eyes they have closed, lest at any time, they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted and I should heal them.

But what saith he to his disciples: Blessed are your eyes, for they see, and your ears, for they hear; for verily I say nnto [unto] you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. We again make a remark here, for we find that the very principles upon which the disciples were accounted blessed, was because they were permitted to see with their eyes, and hear with their ears, and the condemnation which rested upon the multitude, which received not his saying, was because they were not willing to see with their eyes and hear with their ears; not because they could not and were not privileged to see, and hear, but because their hearts were full of iniquity and abomination: as your fathers did so do ye. The prophet foreseeing that they would thus harden their hearts plainly declared it; and herein is the condemnation of the world, that light hath come into the world, and men choose darkness rather than light because their deeds are evil: This is so plainly taught by the Savior, that a wayfaring man need not mistake it.

And again hear ye the parable of the sower: Men are in the habit, when the truth is exhibited by the servants of God, of saying, all is mystery, they are spoken in parables, and, therefore, are not to be understood, it is true they have eyes to see, and see not; but none are so blind as those who will not see: And although the Savior spoke this parable to such characters, yet unto his disciples he expounded it plainly; and we have reason to be truly humble before the God of our fathers, that he hath left these things on record for us, so plain, that, notwithstanding the exertions and combined influence of the priests of Baal, they have not power to blind our eyes and darken our understanding, if we will but open our eyes and read with candor, for a moment. But listen to the explanation of the parable: when any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart. Now mark the expression; that which was before sown in his heart; this is he which received seed by the way side; men who have no principle of righteousness in themselves, and whose hearts are full of iniquity, and who have no desire for the principles of truth, do not understand the word of truth, when they hear it. -- The devil taketh away the word of truth out of their hearts, because there is no desire for righteousness in them. But he that received the seed into stony places the same is he that heareth the word and, anon, with joy receiveth it, yet hath he not root in himself, but dureth for awhile; for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that receiveth the word, and the cares of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful: but he that received seed into the good ground, is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred fold, some sixty, some thirty. Thus the Savior himself explains unto his disciples the parable, which he put forth and left no mystery or darkness upon the minds of those who firmly believe on his words.

We draw the conclusion then, that the very reason why the multitude, or the world, as they were designated by the Savior, did not receive an explanation upon his parables, was, because of unbelief. To you, he says, (speaking to his disciples) it is given to know the mysteries of the kingdom of God: and why? because of the faith and confidence which they had in him. This parable was spoken to demonstrate the effects that are produced by the preaching of the word; and we believe that it has an allusion directly, to the commencement, or the setting up of the kingdom in that age: therefore, we shall continue to trace his sayings concerning this kingdom from that time forth, even unto the end of the world.

Another parable put he forth unto them, saying, (which parable has an allusion to the setting up of the kingdom, in that age of the world also) the kingdom of Heaven is likened unto a man which sowed good seed in his field, but while men slept an enemy came and sowed tares among the wheat and went his way; but when the blade was sprung up, and brought forth fruit, then appeared the tares also; so the servants of the householder came and said unto him, sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, an enemy hath done this. The servants said unto him wilt thou then that we go and gather them up; but he said nay, lest while ye gather up the tares, ye root up also the wheat with them. -- Let both grow together until the harvest, and in the time of harvest, I will say to the reapers, gather ye together first the tares, and bind them in bundles, to burn them; but gather the wheat into my barn.

  Now we learn by this parable, not only the setting up of the kingdom in the days of the Savior, which is represented by the good seed, which produced fruit, but also the corruptions of the church, which is represented by the tares, which were sown by the enemy, which his disciples would fain have plucked up, or cleansed the church of, if their views had been favored by the Savior; but he, knowing all things, says not so; as much as to say, your views are not correct, the church is in its infancy, and if you take this rash step, you will destroy the wheat or the church with the tares: therefore it is better to let them grow together until the harvest, or the end of the world, which means the destruction of the wicked; which is not yet fulfilled; as we shall show hereafter, in the Savior's explanation of the parable, which is so plain, that there is no room left for dubiety upon the mind, notwithstanding the cry of the priests, parables, parables! figures, figures! mystery, mystery! all is mystery! but we find no room for doubt here, as the parables were all plainly elucidated.

And again, another parable put he forth unto them, having an allusion to the kingdom which should be set up, just previous or at the time of harvest, which reads as follows: -- The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field, which indeed is the least of all seeds, but when it is grown it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. Now we can discover plainly, that this figure is given to represent the church as it shall come forth in the last days. Behold the kingdom of heaven is likened unto it. Now what is like unto it?

Let us take the book of Mormon, which a man took and hid in his field; securing it by his faith, to spring up in the last days, or in due time: let us behold it coming forth out of the ground, which is indeed accounted the least of all seeds, but behold it branching forth; yea, even towering, with lofty branches, and God-like majesty, until it becomes the greatest of all herbs: and it is truth, and it has sprouted and come forth out of the earth; and righteousness begins to look down from heaven; and God is sending down his powers gifts and angels, to lodge in the branches thereof: The kingdom of heaven is like unto a mustard seed. Behold, then, is not this the kingdom of heaven that is raising its head in the last days, in the majesty of its God; even the church of the Latter day saints, -- like an impenetrable, immovable rock in the midst of the mighty deep, exposed storms and tempests of satan, but has, thus far, remained steadfast and is still braving the mountain waves of opposition, which are driven by the tempestuous winds of sinking crafts, have and are still dashing with tremendous foam, across its triumphing brow, urged onward with redoubled fury by the enemy of righteousness, with his pitchfork of lies, as you will see fairly represented in a cut, contained in Mr. Howe's "Mormonism Unveiled?"

And we hope that this adversary of truth will continue to stir up the sink of iniquity, that people may the more readily discern between the righteous and wicked. We also would notice one of the modern sons of Seeva, who would fain have made people believe that he could cast out devils by a certain pamphlet (viz. the "Millennial Harbinger,") that went the rounds through our country, who felt so fully authorized to brand Jo Smith, with the appellation of Elymus the sorcerer, and to say with Paul, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord! We would reply to this gentleman -- Paul we know, and Christ we know, but who are ye? And with the best of feelings, we would say to him, in the language of Paul to those who said they were John's disciples, but had not so much as heard there was a Holy Ghost, to repent and be baptised for the remission of sins by those who have legal authority, and under their hands you shall receive the Holy Ghost, according to the scriptures.

Then laid they their hands on them, and they received the Holy Ghost.-Acts ch. 8 v. 17.

And, when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. -- Acts ch. 19 v. 6.

Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. -- Heb. ch, 6 v. 2. How then shall they call on him in whom they have not believed; and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! -- Rom. ch. 10, v. 14-15.

  But if this man will not take our admonition, but will persist in his wicked course, we hope that he will continue trying to cast out devils, that we may have the clearer proof that the kingdom of satan is divided against itself, and consequently cannot stand: for a kingdom divided against itself, speedily hath an end. If we were disposed to take this gentleman upon his own ground and justly heap upon him that which he so readily and unjustly heaps upon others, we might go farther; we might say that he has wickedly and maliciously lied about, vilified and traduced the characters of innocent men. We might invite the gentleman to a public investigation of these matters; yea, and we do challenge him to an investigation upon any or all principles wherein he feels opposed to us, in public or in private.

We might farther say that, we could introduce him to "Mormonism Unveiled." Also to the right honorable Doct. P. Hurlburt, who is the legitimate author of the same, who is not so much a doctor of physic, as of falsehood, or by name. We could also give him an introduction to the reverend Mr. Howe, the illegitimate author of "Mormonism Unveiled," in order to give currency to the publication, as Mr. Hurlburt, about this time, was bound over to court, for threatening life. He is also an associate of the celebrated Mr. Clapp, who has of late immortalized his name by swearing that he would not believe a Mormon under oath; and by his polite introduction to said Hurlburt's wife, which cost him (as we have been informed) a round sum. Also his son Mathew testified that, the book of Mormon had been proved false an hundred times, by How's book: and also, that he would not believe a Mormon under oath. And also we could mention the reverend Mr. Bentley, who, we believe, has been actively engaged in injuring the character of his brother in-law, viz: Elder S. Rigdon.

Now, the above statements are according to our best information: and we believe them to be true; and this is as fair a sample of the doctrine of Campbellism, as we ask, taking the statements of these gentlemen, and judging them by their fruits. And we might add many more to the black catalogue; even the ringleaders, not of the Nazarenes, for how can any good thing come out of Nazareth, but of the far-famed Mentor mob: all sons and legitimate heirs of the same spirit of Alexander Campbell, and "Mormonism Unveiled," according to the representation in the cut spoken of above.

The above cloud of darkness has long been beating with mountain waves upon the immovable rock of the church of the Latter Day Saints, and notwithstanding all this, the mustard seed is still towering its lofty branches, higher and higher, and extending itself wider and wider, and the chariot wheels of the kingdom are still rolling on, impelled by the mighty arm of Jehovah; and in spite of all opposition will still roll on until his words are all fulfilled.

Our readers will excuse us for deviating from the subject, when they take into consideration the abuses, that have been heaped upon us heretofore, which we have tamely submitted to, until forbearance is no longer required at our hands, having frequently turned both the right and left cheek, we believe it our duty now to stand up in our own defence. With these remarks we shall proceed with the subject of the gathering.

And another parable spake he unto them: The kingdom of heaven is like unto leaven which a woman took and hid in three measures of meal, until the whole was leavened. It may be understood that the church of the Latter Day Saints, has taken its rise from a little leaven that was put into three witnesses. Behold, how much this is like the parable: it is fast leavening the lump, and will soon leaven the whole. But let us pass on.

All these things spake Jesus unto the multitudes, in parables, and without a parable spake he not unto them, that it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables: I will utter things which have been kept secret from the foundation of the world: Then Jesus sent the multitude away and went into the house, and his disciples came unto him, saying, declare unto us the parable of the tares of the field. He answered and said unto them, he that soweth the good seed is the son of man; the field is the world; the good seed are the children of the kingdom, but the tares are the children of the wicked one. Now let our readers mark the expression, the field is the world; the tares are the children of the wicked one: the enemy that sowed them is the devil; the harvest is the end of the world. Let them carefully mark this   expression also, the end of the world, and the reapers are the angels. Now men cannot have any possible grounds to say that this is figurative, or that it does not mean what it says; for he is now explaining what he had previously spoken in parables; and according to this language, the end of the world is the destruction of the wicked; the harvest and the end of the world have an allusion directly to the human family in the last days, instead of the earth, as many have imagined, and that which shall precede the coming of the Son of man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began; and the angels are to have something to do in this great work, for they are the reapers: as therefore the tares are gathered and burned in the fire, so shall it be in the end of this world; that is, as the servants of God go forth warning the nations, both priests and people, and as they harden their hearts and reject the light of the truth, these first being delivered over unto the buffetings of satan, and the law and the testimony being closed up, as it was with the Jews, they are left in darkness, and delivered over unto the day of burning: thus being bound up by their creeds and their bands made strong by their priests, are prepared for the fulfilment of the saying of the Savior: The Son of man shall send forth his angels, and gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire and there shall be wailing and gnashing of teeth.

We understand, that the work of the gathering together of the wheat into barns, or garners, is to take place while the tares are being bound over, and preparing for the day of burning: that after the day of burnings, the righteous shall shine forth like the sun, in the kingdom of their Father: who hath ears to hear let him hear. But to illustrate more clearly upon this gathering, we have another parable. Again the kingdom of heaven is like a treasure hid in a field, the which when a man hath found, he hideth and for joy thereof, goeth and selleth all that he hath and buyeth that field: for the work after this pattern, see the church of the Latter Day Saints, selling all that they have and gathering themselves together unto a place that they may purchase for an inheritance, that they may be together and bear each other's affliction in the day of calamity.

Again the kingdom of heaven is like unto a merchant man seeking goodly pearls, who when he had found one pearl of great price, went and sold all that he had, and bought it. For the work of this example, see men travelling to find places for Zion, and her stakes or remnants, who when they find the place for Zion, or the pearl of great prices; straightway sell all that they have and buy it.

Again the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind, which when it was full they drew to shore, and sat down and gathered the good into vessels, and cast the bad away.-For the work of this pattern, behold the seed of Joseph, spreading forth the gospel net, upon the face of the earth, gathering of every kind, that the good may be saved in vessels prepared for that purpose, and the angels will take care of the bad: so shall it be at the end of the world, the angels shall come forth, and sever the wicked from among the just, and cast them into the furnace of fire, and there shall be wailing and gnashing of teeth.

Jesus saith unto them, have you understood all these things? they say unto him yea Lord: and we say yea Lord, and well might they say yea Lord, for these things are so plain and so glorious, that every Saint in the last days must respond with a hearty amen to them.

Then said he unto them, therefore every scribe which is instructed into the kingdom of heaven, is like unto a man that is an house holder; which bringeth forth out of his treasure things that are new and old. For the work of this example, see the book of Mormon, coming forth out of the treasure of the heart; also the covenants given to the Latter Day Saints: also the translation of the bible: thus bringing forth out of the heart, things new and old: thus answering to three measures of meal, undergoing the purifying touch by a revelation of Jesus Christ, and the ministering of angels, who have already commenced this work in the last days, which will answer to the leaven which leavened the whole lump. Amen.

So I close but shall continue the subject in another number.   In the bonds of the new and everlasting covenant.   Joseph Smith, jr.


Notes: (forthcoming)

For the Messenger and Advocate.

BROTHER WHITMER: --

          A short time since I got the 12th No. of the 4th volume of the Evangelist (as the editor calls its) my attention was particularly arrested with some quotations taken from some paper which by the by is not mentioned; but appears from the editor's remarks on them, that they were written by somebody whom the editor calls "our respected brother Stone;" and he is spoken of as holding a very grave rank among the brethren of that faith. How the brethren of that faith are divided into ranks I am not able to say, but it appears that there is one rank which they call the grave rank, whether it ascends from this into graver gravest, or whether it descends into less grave least grave or some other way, is not for me to say, neither is it a matter of any consequence.

It would seem however that Mr. Scott thinks he [Mr. Stone] has acted injudiciously in publishing his sentiments to the world in the manner in which he did, as it has given great occasion to the Mormons whom Mr. Scott represents as making a great ado about it. How true or false this is, I do not know; -- for my own part, all the ado I have heard about it, is in the Evangelist, and from the pen of the grave Mr. Scott its editor; for of course I conclude that he belongs to the grave rank of that brotherhood as well as Mr. Stone; for from his writings I conclude he thinks himself graver than Mr. Stone; indeed Mr. Scott seems to be too grave to either utter the sentiments of the bible, or to believe them when they are uttered by others. It is the very perfection of a false religion, to make its subjects so grave that they dare not utter the sentiments of the bible nor at all believe them, at least their gravity should be greatly disturbed.

While reading the remarks of Mr. Scott on Mr. Stone's piece, I was led to ask myself, What is the difficulty with Mr. Scott? What has Mr. Stone said which is calculated to so much disturb his feelings as to call forth his public disapprobation? I cannot see that Mr. Stone has done any thing more or less, than to profess belief in the things which are written in the New Testament. Now if he had quoted from the book of Mormon, it would certainly have been but right to give Mr. Scott the privilege of objecting, though it should be the very words which are written in the old and new testament; for transcribing them into the book of Mormon would surely make them untrue; but the words quoted by Mr. Stone are found in the new testament, yes, the new testament, the very book about which Mr. Scott has said so much and written so much and professed to believe with all his heart, and called upon others to believe also.

Mr. Stone has asked, "can we in these last days claim the promise of the gift of the Holy Spirit? and answers unhesitatingly yes," and quotes the second chapter of the acts of the apostles as proof. Now that Mr. Scott should take exceptions at this is marvelous, marvelous we say, because who in all the world has said so much about the gospel as preached by Peter on the day of pentecost as Mr. Scott? not one man in this generation: the second chapter of the acts of the apostles has been his theme, and the pentecostean gospel the topic of his conversation, and the substance of his public ministry; and Mr. Stone has done no more, and said no more, than to profess his belief most unhesitatingly in it.

That Mr. Scott should take exceptions at this is marvelous, that he should have the afrontery to assert, that he did not believe the ancient gospel, is placing himself in the most awkward attitude in which any human being can be placed; after preaching it with the most untiring perseverance, and indefatigable exertion, and now after all his toil, and labor, openly declare he does not believe it. Mr. Scott has filled the country with his proclaiming to the people and his great zeal to get them baptized for the remission of their sins, assuring them, if they did so, they should receive the gift of the Holy Ghost, as set forth by the apostle Peter on the day of pentecost; but no sooner does Mr. Stone declare his firm belief   that those who are baptized for the remission of sins have a right to claim the gift of the Holy Spirit, and that because the apostle said so on the day of pentecost, then Mr. Scott demurrs, and declares his unbelief and undertakes to prove, or rather says that Mr. Stone's opinion is founded on mistake. And who does not know that if Mr. Stone's opinion is founded on mistake, he is in good company, for the apostle Peter's was so before; for Mr. Stone founds his belief on the apostle's declaration and that on the notable day of pentecost, that the promise of the gift of the Holy Spirit, on condition of repentance and baptism for remission of sins, was to them, and their children, and to all that are afar off, even as many as the Lord our God shall call.

That Mr. Scott should feel disposed to charge Mr. Stone with a want of gravity, because he has thus freely expressed the honest convictions of his mind is rather surprising, more particularly, as he has been such a champion for free investigation, and open and frank declaration. Mr. Scott never found fault with a baptist preacher, or a methodist preacher, for expressing his feelings in the most public manner, particularly, when he was about to leave his former connection and join the one with which he is associated; but change the scale, and it is soon found that Mr. Scott is as unfriendly to free investigation as any other. It is a fact that "as face answereth to face in water so does the heart of man to man." Mr. Scott could cry free investigation; free expression of sentiment; but as soon as he got a few flatterers around himself, he begins to plead their grave station, and manifests grief at such freedom in writing; thus shewing that he is of the same spirit as those whom he condemns.

The conduct of Mr. Scott in this instance reminds of Mr. Campbell, one of the same brotherhood in relation to Mr. Bosworth, also a preacher of the same order. Mr. Bosworth like Mr. Stone was led to inquire, seriously whether or no, we were authorized to claim the promise of the gift of the Holy Spirit as promised by Peter on the day of pentecost. At the time his mind was called up to investigate this subject, Mr. Campbell had one of his big meetings in the town of Wadsworth Medina county Ohio, -- as Mr. Bosworth resided in an adjoining town, he concluded that he had a fair opportunity of getting his mind satisfied on the subject, and not being willing to take a hasty step, he goes to the meeting and calls on Mr. Campbell, telling him in a frank manner the honest feelings of his heart, and the difficulties which existed on his mind in relation to the gift of the Holy Spirit; but what was his astonishment, instead of receiving from Mr. Campbell that kind reception which honesty and candor demands, he was told (whether gravely or not gravely I am at present not able to say,) that he ought not to have condescended for one minute to have investigated the subject, and that it was not surprising at all that the brethren should feel hurt at him for attempting to investigate it. So much for the honesty of these gentlemen when they call upon others to investigate the subject of religion.

Investigation is very commendable when it tends to advance their cause, but when it does not, silence is much better. The weakness of their cause is beginning to be discovered, and they soon raise the cry do not investigate, you hold too grave a rank among the brethren, you ought not to do it. And in order to avoid investigation, this brotherhood will condescend to mean low subterfuges, to which a noble minded man would never condescend; no, he would suffer martyrdom first. Witness Mr. Campbell's recommendation of Howe's book, while he knows, as well as every person who reads it, that it is a batch of falsehoods. Mr. Booth the author of a series of letters (which have found their way into that book and forms a principle part of it,) has long since proven to the world that his letters were a bundle of falsehoods; for though he declared that he was willing to appear before any tribunal either human or divine in vindication of the truth of them, yet when called upon to do so, he dare not appear in their defence because he knew his letters were false, and would not bear the test of investigation any more than the religion of the Campbellites, which has to be hid under a refuge of misrepresentation to conceal it from the shafts of truth.

Mr. Bentley's bombast in Wethersfield in Trumbull county in this State, will not be soon forgotten, where he cursed the author of this piece, as the   Indian did the king on the other side of the hill, and declared that he dare not meet him [Mr. Bentley] and investigate the subject of religion; but when he was called upon to support his challenge, and show as much boldness in my presence as he had done when he was fifty miles off, dare not venture, and to hide his shame, indulged himself in slandering my character, because he dare not expose his religion to investigation.

Let me here mention Simonds Rider as another instance of the same kind, he could blow like a porpoise when there was no person to oppose him; -- but when called upon to be as bold in the presence of those whom he envied, as in their absence, he had recourse to the same means of slander and abuse: but to the credit of Simonds, we will say that since that time he has been silent on the subject, in this he has displayed more honesty than some others of his brethren.

No society has been more clearly laid before the public within a short time than the Campbellites, and they have proven themselves to be destitute of candor and honest in their pretentions, they will cry to other sects investigate, it is through investigation that truth is brought to light say they, and then in the most bold manner declare we are ready to receive truth as soon as we can discover it, yet, in the face of all these pretentions, when they are called upon to investigate an item of the religion of the new testament, which they never had reached, that instant they have recourse to all kinds of stratagem to avoid it, and for no other reason, than they are sensible that their system will not bear close examination, and there is no way to keep it in existence, but hide it under the falsehood.

We venture to make the following declaration without fear, and that is, there is not a Campbellite preacher possessing the common intelligence which belongs to men, who dare hazard an investigation before the public, on the subject of the Holy Spirit as set forth in the new testament, and all the way they have to keep their followers, is to hush it into silence. But to return to Mr. Scott and Mr. Stone.

Mr. Scott's pretentions to belief in the ancient gospel is fairly put to the test, he is weighed in the balances and found wanting; Mr. Scott has come out and fairly denied the gift of the Holy Spirit as proclaimed on the day of pentecost, evidently proving that after all his pretentions he is an unbeliever in the ancient gospel; for it is in vain for him to hide himself under the vain subterfuge of modifying the promise of the gift of the Holy Spirit into something different from what the apostle did on the day of pentecost, the promise that was made by Peter was one which consisted in prophesying, seeing visions, dreaming dreams &c. and he who does not believe in this promise, is an unbeliever in the ancient gospel, he might as well say that men were not to be baptized until they had received the remission of their sins, and then say that was what was published on the day of pentecost, as to say that the gift of the Spirit did not consist in the power of prophesying, seeing visions, and dreaming dreams, and then say that was what Peter proclaimed on the day of pentecost.

Mr. Scott's observations on Mr. Stone's piece, are too pitiful to come from a man of understanding, and if Mr. Scott were not such, he might be excusable; but being the man he is, he has no cloak for his sin.

He thus replies to Mr. Stone's queries. "The answers to the above extract (referring to the questions he had quoted from Mr. Stone's piece) are all founded upon misapprehension that every one who receives the Holy Spirit must needs be able to work miracles." Why should Mr. Scott have recourse to this vain subterfuge to escape from believing the bible? Is it not plain to the least discerning, that if all did not work miracles who received the Holy Spirit, that some did, and that the Spirit was so distributed in the body, that all the gifts were in it, some had one and some another, no man ever pretended that all must work miracles, or that all did work miracles, and there is nothing said in the quotations which he has made from Mr. Stone's piece, which involves such a conclusion, this attempt of Mr. Scott is a mere stratagem to keep his followers asleep.

To prove that all the saints who received the Holy Spirit did not work miracles, he brings up the case of John the Baptist, a very unhappy case for him; for in shunning Silly he is wrecked on Charybdes.

  What a hue and try, himself, Mr. Campbell, and others, have made about false prophets, and all this, because say they, "God never sent a messenger into the world but he enabled him to prove his mission to be divine by miracles;" but now the case is changed, it answers the purpose of Mr. Scott better to deny this; for if he confesses it, then indeed, his brother Stone involves him in a difficulty out of which he cannot extricate himself, therefore, he is ready to assert or deny, as the case may require, and yet he is an honest man, seeking after truth. Who can believe it?

One would think that from this time forth, Messrs. Campbell, Scott, and company, would be in silence, as they have been driven to the necessity of confessing that he, of whom it was said there was no greater born of a woman, never worked a miracle to prove his mission to be divine.

Mr. Scott could not have found a case in all the books, which more effectually silences him on the subject of the messengers of the Most High proving their mission by miracles, and I hope for time to come, he will act accordingly. No man ever had a more important mission than John the Baptist: it was he who put a period to the Jewish polity: it was he who changed the services of the priesthood from sacrificing to baptizing: he was Messiah's harbinger to announce his advent, on which depended the fate of the Jewish nation, and yet, notwithstanding the vast importance of his mission; for so important was it, that those who rejected his baptism rejected the council of God against themselves, still not one miracles was wrought to prove him to be a messenger of the Most High.

Why then have these men said so much about all the messengers sent of God having proved themselves such by working miracles, when they knew all the time it was not the fact, and at last their brother Stone has compelled them to acknowledge it, and that to their shame too.

Mr. Scott asks again: "Do all christians work miracles? they do not, what is the reason? The writer of the extract who is our beloved brother Stone, is inclined to suspect their faith. But rather than suspect the faith of all the saints who have lived since the days of miracles, and all who now live and especially his own faith, I would much prefer suspecting his reasoning, yet, I do not suspect his faith but his reasonings."

Now, never did any sayings come from any person with a worse grace than these from the pen of Mr. Scott. This is the man who laid the platform of his preaching on the broad heresy of the world, read his proclamation to the people of New Lisbon in 1827 -- but now he has discovered that all is well now he has discovered that all is well in Zion; it is offering indignity to the grave rank of the Campbellites to suspect the faith of all christians since the days of miracles; but is this worse than to do what he has done? he has denounced them all as heretics, and yet now he says he should not call in question the faith of those whom he has called heretics, and called on them to repent. Why should Mr. Scott call on them to repent if their faith is not to be suspected? surely he cannot make them any safer than they are; for all things are possible to them who have faith was one of the Savior's maxims, and who will say it is not a true one, and if true, Mr. Scott may leave them where they are, for he can never place them in a better situation, for he cannot do more than make all things possible to them, and that is the case with them now if their faith is not to be suspected. So strangely inconsistent does a false religion make even men of sense.

Supposing Mr. Scott should prove that there were thousands of saints who never worked miracles. Would this prove that the apostle Peter did not tell the truth on the day of pentecost, when he promised the gift of the Holy Spirit. Did he mean to deceive, as Mr. Scott is inclined to do?

Mr. Stone, if I understand him, is not asking how many or how few worked miracles; but are we authorized in these last days to claim the gift of the Holy Spirit as promised in connection with the gospel, or rather as a part of the gospel published on the day of pentecost, or are we not, he thinks we are, Mr. Scott thinks not.

  Mr. Scott seems willing to believe the ancient gospel, providing he can have the liberty of leaving out what he pleases and explaining the rest to suit himself: as to baptizing for the remission of sins, he has no doubt about that; but then the gift of the Holy Spirit, that must be modified, and explained. Why must that be done? because if he lets it stand, as the apostle proclaimed it, down goes his religion, and all his pretended reformation with it, therefore, it must be explained, not for the truth's sake, but to save his religion from ruin, and his pretended authority to administer in the name of the Lord Jesus from contempt; for let him admit the fact, that the gift of the Holy Spirit is our right as much to day as it ever was, and it will try every man's authority whether it is of God or not; for that gift was never enjoyed, only as it was administered by those who had authority to do so by direct communication from God and by his calling to themselves.

Let Mr. Scott or Mr. Stone either of them believe as firmly as they believe any other item of their religion, that it is our privilege in these last days to have the gift of the Holy Spirit as in days of old, but they will never see it enjoyed until it is administered by the laying on of the hands of those whom God has caused to be ordained unto this power, and let them once try to administer this unto them whom they baptize, and they will find that their ministry is vain; It is indeed administering this gift to the children of men, which puts to the proof who has a right to preach and who has not; but keep this gift out of view, and make it any thing and every thing but what it is, and nothing, and the world is all alike, one man has as much authority as another, and the disciples of one man, are as good as the disciples of another, and one religion as good as another.

The disciples of Ann Lee, Joanah Southcoat, the French Prophets, Jemimah Willkeson, Hull Barton, Matthias, Alexander Campbell, Walter Scott, or Methodist, Baptist, Presbyterian or any other, are all alike, as far as their salvation is concerned one is just as near eternal life as the other. It is the gift of the Holy Ghost as administered by the apostles, by the laying on of hands, which makes the difference, and it is this alone, and the society which has this power are the people of God and those who have not are not.

Sidney Rigdon.


Notes: (forthcoming)

To the Editor of the Messenger and Advocate.

        DEAR BROTHER: -- Having just returned from a short mission, say about three weeks, in the county of Portage Ohio, I feel disposed to drop you a few lines that you may know something how the cause of truth has prospered in my hands during this short period.

I commenced preaching in the township of Hiram, the place where our beloved brethren, Joseph Smith jr. and Sidney Rigdon were most shamefully beaten, tarred and feathered some three or four years since by the inhabitants of that place and vicinity. Let it here be noted that Hiram stands first on the list of heroes who have waged war against the servants of God with the honorable weapons of clubs, tar and feathers, and you may well suppose that characters thus depraved were not very willing to embrace the truth-yet there are some precious souls in Hiram who have and will own the Savior before men.

After baptizing one in the above place, I went into Mantua and Shalersville where I baptized seven more, also attended meeting in Middlebury, and two more came forward for baptism which was administered by Elder Boosinger.

There is an opportunity of doing much good in those regions, if some faithful laborer would go into that part of the vineyard.

I expect to leave town to-morrow for the purpose of sounding the ram's horn again around Jericho, that her walls may be broken down, but may God bless and spare those who entertain the spies, (or the servants of the Most High.)

The cause of God will roll on in the face of an opposing world, and I cannot but make the expression of the Prophet, saying, "no weapon formed against thee shall prosper." The first weapon raised against the spread of truth, of any consideration in this country, was the wicked and scurrilous pamphlet published by A. Campbell. Next, perhaps, were the letters of E. Booth, and thirdly, Mormonism unveiled written by Mr. E. D Howe, alias. Doct. P. Hulbert.

These were designed severally in their turn for the exposure and overthrow of "Mormonism" as they termed it; but it appears that heaven has not blessed the means which they employed to effect their object, "No weapon raised against it shall prosper."

The writings of the above named persons, I find have no influence in the world at all; for they are not even quoted by opposers, and I believe for no other reason than -- that they are ashamed of them.

The servants of God are declaring boldly the counsel of the Most High, as contained in the book of Mormon, the Scriptures and the book of Covenants -- Many are repenting and coming to baptism that they may obtain the remission of their sins through faith in the name of Christ.

May the Lord pour out his Spirit upon the Elders abroad, and may the angel of thy presence go before them, -- may they be endowed with wisdom and power from on high, to stop the mouths of gainsayers, and to heal the sick, and cast out devils in the name of the Lord.

                I am, Sir, Yours
                    in the Bonds of
                              the new Covenant,
                                                ORSON HYDE
Kirtland, May 4, 1836.


Notes: (forthcoming)

                Kirtland, June, 1836.

Mr. O. BARR:

Sir -- I have received your last, and I think that it will not be strange to you, that I should be surprized at receiving such a production from your pen.

When a gentleman, gratuitously, gives a challenge to a whole society, and any one of them sees proper to accept it, and replies to him in a respectful manner, it will surely be expected that he will be treated with common courtesy. This, sir, was my expectation; but you must know if it were, that in reading your letter I must have been greatly disappointed; for surely you know, that so far from its being respectful, it is scurrilous. Your plow and drag story, savors of any thing but christian propriety and decorum; but perhaps you designed it to be as the shade in the picture, to make the other parts of your letter appear more brilliant. If this were the case, I think you acted wisely; for it would certainly require the very dregs of vulgarity to have that effect upon your letter.

You, sir, have certainly forgotten that you had written a letter, previously, or if you had not forgotten it, you neglected to read it before you wrote your last; otherwise you never would have written as you have; for you seem to have written about almost every thing, but the subject which you introduced in your first letter, and to which I replied.

Let me invite you to go back and look a little at your first letter. In the second paragraph I read as follows: "How can we know that their communication is a revelation from God? Will their bare assertion satisfy us that God speaks by them? I say no. We must have evidence or we cannot believe. But what evidence will satisfy? Nothing short of a miracle -- (mark this last sentence particularly) -- If a person should say that he had a communication from God, and then to convince us that God did speak by him-should say to a dead man arise-and he should rise up. Or he should command the elements, and they should obey him-the winds should cease to blow, and the waters to flow; these miracles done, would be sufficient evidence that God spoke by him. But these miracles would need to be done publicly, in the presence of friends and foes, that there might be no ground for cavil. And these miracles would need to be continued until the revelation was completed, and no longer."-This is sufficiently plain to show that you make the entire design of miracles to be for the purpose of establishing revelations.

But if there is need of any more proof as to the light in which your first letter presents the subject of miracles, it is found in the following expression. "And if no new revelation is to be made, why should miracles be continued?"

The foregoing leaves the subject without doubt, and it amounts to this: That nothing is to be received as a revelation but what is confirmed by miracles; and those miracles must continue all the time the revelation is giving; and that the design of miracles was to establish revelations and nothing else; for when you say "And if no new revelation is to be given, why should miracles be continued?" You virtually say, that miracles had this alone for its object. To this then in our letter to you, we objected, and said "that a greater mistake could not exist in the mind of man." We say so still; and if we needed any thing to convince us of it, your last letter is sufficient to do it, most effectually.

These assertions of yours we met with fair argument and scripture facts, and we conclude from your last letter that our arguments were unanswerable; seeing you have not been able to touch them.

The first argument was, that God sent messengers into the world who gave revelations to mankind, and by whom God spake, that never confirmed their mission, nor their revelations by miracles. And the second was, that persons wrought miracles who never gave revelations to the world. These facts being established, your whole theory vanishes; for if there were revelations given, and the persons who gave them never established their revelations, nor yet their own mission by miracles, the question is forever settled, that your theory is false. And if there are persons mentioned in the scriptures, who wrought miracles that never gave revelations to the world; then it is a question never to be controverted by honest men, that miracles had some other object besides establishing   revelations; even if it could be proved, that in some instances they were wrought expressly for the purpose of establishing revelations. This is all we ever tried to prove or wanted to prove; for this done, it was enough for our purpose; for it left your theory forever worse than a bubble; either the result of the most consummate ignorance, or foulest corruption.

Now, Sir, you may labor and labor, again and again; you may bring up all the persons mentioned in the bible from Genesis to Revelations, who wrought miracles; and though you should prove that a hundred, or a thousand of them wrought miracles to prove that they were messengers sent of God, and that the revelations which they gave were from God, and when you have done, your theory at last, is as false as satan; and that for the best of all reasons, because there were other messengers sent of God who gave revelations to men, and through whom God spake to the world, who never wrought miracles for any purpose of which we have any account; and a theory which requires us to believe that they did, when we have no such account, is founded upon false principles, and is without foundation in truth.

This, sir, you seemed to be apprized of, and thought to obviate the difficulty by drawing an inference that they all did so. This you did in defiance of the bible, and with an afrontery surely peculiar to yourself; because it is positively said of John the Baptist that he wrought no miracle; see John's gospel, chap. 10, ver. 41; and yet he was a prophet, yea, more than a prophet, and God spake through him, and he was the messenger of the Most High, and yet he wrought no miracle to prove that he was a messenger of God, and that God spake through him; and yet, sir, in the face of this positive declaration you have had the afrontery to say in your letter (drawing your conclusion from premises which you had laid down) that all the messengers of God did work miracles to prove their mission; and their revelations to be of God. And why, I ask, was this foul inference drawn? Because, sir, you saw that unless you could establish it to be so, your whole theory fell to the ground; and rather sir, than renounce a false system after all your pretentions to honesty, you would endeavor in a sly and shameful manner to establish it by drawing an inference in open defiance of the plainest declarations of the bible.

But, sir, this is not all the foul attempt made in your last letter; there is another of equally as bad, if not worse character. I allude to the attempt to make it appear, that the Savior when he said to his apostles, "Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, and he that believeth not shall be damned: and these signs shall follow them that believe." That the them in that instance, alluded to the apostles themselves. In this attempt, you have put at defiance all grammatical rules, and surely made common sense ashamed. The schoolboy of ten years old can detect you in this senseless attempt. And yet you are an honest man willing to learn the truth!!! O tempora! O mores!! Here we need battalions of exclamation points and interjections without number.

Did you think, sir, that any gentleman who regarded the laws of righteousness and the rules of propriety, would ever condescend to investigate any subject with a man who could descend to such shameful means to support any cause. If you did, sir, you have as little acquaintance with human nature, as you have with the rules of propriety.

Once more upon this subject. You speak of my being elated with my imaginary triumph. This is as foolish and as wicked as some other attempts in your letter. Was there any such appearance in my letter as my being elated with anything? I say there is not the appearance of such a thing; it is an attempt on your part to misrepresent as shamefully as you have done in other cases; no sir, so far from this, you confess in your second letter that mine to you was written in a kind spirit. Who of common sense does not know that there is a great difference between writing in a kind spirit and being elated with an imaginary triumph. But now to the case of Isaiah, about which you made the above false assertion.

You knew most assuredly, if you read my letter with any degree of attention, that I had before me when I wrote, your theory, which required that revelations had to be established by miracles which were wrought in the presence of both friends and foes, and that these miracles must continue until the revelation was closed.

  Now, sir, I say hold -- not quite so fast, sir. How is your theory established by the case of Isaiah? Isaiah commenced prophesying in the reign of Uzziah, and terminated in the reign of Hezekiah-a space occupying a little over an hundred years.

You have shown that in the days of Hezekiah, the sun went back on his dial fifteen degrees; but, sir, where is your theory in all this, that the miracles must needs continue all the time the revelation is given. Was this the case with Isaiah, judge ye? And here let me remark, that it is you, sir, who have been elated with an imaginary triumph; and imaginary one, sure enough.

As I said in my first to you, so say I again: Where is it written that the prophecies of Isaiah, Jeremiah, Hosea, Amos, Malachi, and others, were confirmed, as you say I say, sir, there is no such thing written; and if you believed your own theory, you would deny that those writings were revelations from God. But, sir, your conduct manifests clearly that you do not believe your own theory.

Now, sir, all that you have said and quoted, or can say and quote, about the messengers of God working miracles to prove their mission, or revelations, or both to be of God, leaves your theory to be one of the most senseless things that was ever put on paper by a rational being.

As I have had a peep into your grammar, I will look a little into your logic. I find the following sayings in your letter.

Again: "You seem to admire consistency, come then and look at your own. You say "it is impossible for one man to be dependent on another for his knowledge of the way of salvation," and yet you make us dependent on the tradition of men for the idea or knowledge of God." Now sir, this is about on a par with the rest of your letter. I am now looking on the first paper, where I ever saw it written by the pen of a man who pretended to be a man of letters, that our first idea, and our knowledge of a thing was the same thing.

Did I make any person dependent on tradition for his knowledge of God? Most assuredly, sir, I did not. I said we were dependent on man for the first idea we had of the way of salvation and of the existence of a God; but our knowledge was a very different thing, and I must confess that I am no little surprised at you. Is it possible, sir, that you came forward with such great boldness to challenge a whole society to an investigation of the subject of religion, and yet you do not know the difference between a man's first ideas and his actual knowledge of a thing? How do you think, sir, a man is to reason with such a being?

Your ideas of God as a moral governor are about on a par with the rest of your letter, the direct opposite of the bible. What does a man pray for but to obtain the will of God. "Seek and you shall find. Ask and you shall receive. Knock and it shall be opened unto you. If any man lack wisdom, let him ask of God who giveth liberally to all men, and upbraideth not." -- What! a moral governor thus requiring his subjects to seek after his will, and more particularly, when he wants them to serve and obey him; how strange this is! Why not have told them without asking, and have commanded them to obey? Strange or not strange, however, God is just such a moral governor, it matters not how much any person may differ from it.

Once more and I am done -- you take quite exceptions at the apostles definition of the gospel: that it is the power of God unto salvation; but I am not to be accountable for this; for after all you have said it still stands written that the gospel is the power of God unto salvation, to all them that believe. -- The apostle did not say that it was the power of God to them who did not believe; and this is the reason why it is not the power of God unto your salvation; you do not believe, and the fate of the unbeliever is plainly told by the sacred writers, your works are sufficient evidence that you do not believe. Those who believed what the apostles taught, received the power of God unto salvation. Those who did not believe did not receive that power, and was of course damned.

And seeing you have declared that you are among the number of unbelievers. I warn you in the name of Jesus Christ, and by virtue of the Holy Priesthood conferred on me by the revelation of Jesus Christ, to repent of your sins, and be baptized for the   remission of them, and receive the gift of the Holy Spirit by laying on of the hands of those who are ordained in these last days unto that power, or you shall be damned; for your great ignorance of the things of God, clearly manifests that you are in the gall of bitterness, and bonds of iniquity, and an entire stranger of the gospel of Christ: having a form of Godliness but denying the power thereof, from such my master commands me to turn away, as I do from you; believing that if I were to indulge you in writing any more to be published in the papers in this place, I should offend the readers thereof. Seeing that the least discerning cannot help but see, that you are capable of any violation of the rules of investigation and of the most unwarrantable afrontery; and that the fear of God is not before your eyes, for if it were, you would not put at defiance all scripture, all reason, all language, all common sense; for surely your letter is shocking to all.

Before you ever present yourself again as a braggadocio challenging with a high hand, people to investigate with you the subject of religion, I would seriously recommend to you to get some Yankee school master to give you some lessons on english grammar, that you may know that them apostles is not quite according to the rules of grammar, and also get some country girl to give you a few lessons on logic, so that you may be enabled to tell the difference between a man's first ideas and his knowledge.

By way of conclusion I say sir that I feel myself insulted by being brought into contact with such a man and the correspondence between you and I closes. Farewell

SIDNEY RIGDON.        

---

  Br. O. Cowdery:

Sir -- I have just received the desperate information, that Simons Rider, in consequence of the notice which I have taken of him, is going to prosecute me; and I greatly desire, through the medium of your paper, to plead with him for quarters. For O! I do not want to be sued for the terrible crime of telling the truth about a man.

I know that the truth is a tight fit upon Simons, and I think it is likely that it hurts him some too; as no chastisement for the present is joyous but [grievous], nevertheless afterward it yields the peaceable fruits of righteousness to them who are exercised therewith. And could Simons avoid sueing me, for a little season, perhaps it might have that effect upon him. O Simons! do not sue me if you can any way avoid it!

But if Simons cannot in his patience possess his soul, I think I can put him on a better scheme to ally his feelings, and I think gratify them perhaps more.

  I have an old uncle in the state of Maryland, that was never married, and he possesses a large property. I would say to him, get his brother Adamson Bentley (for he is an animal of his own kidney) and go there; he is now about eighty years of age, & of course it is will-making time, and about the right age for Bentley to prevail on him to make a will that will disinherit a monstrous heretic. I think it is probable there will be no difficulty in engaging Bentley in his service; seeing he has been so successful in his former attempt with old Mr. Brooks, my wife's father, and got his own wife so-well fattened on other people's property. -- He can, no doubt, be engaged again for the same service. Be sure my uncle is not a Campbellite in religion, but a regular Baptist; but that will not make any difference; for Bentley can become all things to all men, that he may gain some.

This course I think may satisfy Simons until his chastisement works out the peaceable fruits of righteousness, and I will escape being sued; and if my family should lose a few thousand dollars, if Bentley's wife only gets it, it is as well; it is all in the family.

Simons would do well also to say to his brother Darwin Atwater, as he has a great deal of labor to carry about and read Howe's book, that he can be favored with the history of old Clapp, his wife's father, to carry with him; so that he can shew the people Campbellism unveiled also.

Yours in great haste, and you may well think, not without some anxiety too.

SIDNEY RIGDON.      

Notes: (forthcoming)

PERSECUTION.

The spirit of persecution has prevailed in every age of the world, to the great disgrace of the human race, and if there is justice in heaven, to the condemnation of millions; for if the great God proves at last to be the being the Bible represents him to be, millions and tens of millions of the human race will make their bed in hell for persecuting and reviling men on account of their religion. It will be said to them, who required at your hand to judge another man's servant; to his own master he stands or falls.

God has made it the prerogative of every individual under heaven, to have, to believe, and to practice any religion which may seem good unto himself, and to stand not accountable to man, but to God, when such religion does not infringe upon the rights of others. Or, it is his privilege to have no religion at all; and it is not the prerogative of man to call him to an account therefor, nor yet to slander and persecute him for it. If he worship fifty gods, or if he worship none, what is that to his neighbor, so long as he grants to him the privilege of worshiping according to the dictates of his own conscience, or of not worshiping at all, if he choses.

But notwithstanding this just and unalienable right, which the Creator has granted, in common, to all his intelligent creatures, there has not as yet been found a nation, or a people, in any generation which would grant this right to the saints of God, of worshiping as the great God required. Let the nation boast as she might, of her liberties, the excellencies of her institutions, and the perfection of her constitution: the very instant that God began to reveal himself to any portion of the people, that very instant persecution would begin to rage, and those who made the greatest boast of their liberties, would use all their exertions to take away the just rights of others.

All the means that could be resorted to, would be used to prevent men from worshiping according to the dictates of their own conscience, and from serving God according to his law, and his requirements, and yet would boast of their liberties and of their freedom, and how blessed were their privileges. Letting all the world see that if men had privileges, they were not obtained thro' their means.

There is no country, perhaps, in the world, which boasts more of its liberties, than our own; and no people who extol the excellencies of their institutions, as we do. We tell it to the ends of the earth, we proclaim it on the house tops, and we reveal it in the secret places, and send it to the nations afar off, and bid them to come and taste of our liberties; and yet, wonderful to tell, after all our pretensions, a man is not at liberty to worship according to the dictates of his own conscience.

This, the saints of the last days have been made to know, in all places where they have made their appearance. It is demonstrated to a certainty, that there is not a State in this UNION, where a man is at liberty to worship God according to the dictates of his conscience; neither is there a society in this nation, that will suffer the saints of God to enjoy their rights undisturbed, not even to escape violence and death, after all our boast of liberty and freedom, and the rights of conscience, which, instead of being protected, are infringed. Governors and rulers will refuse to discharge the duties of their offices, notwithstanding they are bound by the solemnities of an oath to do so; but oaths nor anything else can bind men to do their duty, when the rights of the saints are concerned.

In our own vicinity we have a most striking proof of the spirit of persecution in a religious society which made as great a boast of liberty and the blessings of freedom, as any other. I mean the Campbellites. But the very instant the truth made its appearance, they soon let the world see the extent of their liberal feelings, and have left an everlasting testimony, that however they may claim the right of thinking and acting for themselves, they are as unwilling as Catholics, or any others, to grant to others the rights which they claim to themselves.

The shameful and disgraceful house kept by old Clapp, of Mentor, where all men and women were at liberty to come and slander the saints, not even prostitutes excepted, as late revelations have shown: Let it be remembered, that this said old Clapp is a Campbellite deacon, whose house was devoted to defamation, slander, and to crown the whole, ADULTERY! How far the   priests, who frequented his house, have criminated themselves in this last act of impropriety, remains yet to be disclosed; but people have a just right to draw their own conclusion, respecting the character of the priests, from the company they keep, and the character of the house they frequent.

Adamson Bentley, of will-making memory, was one of the loungers about the pious old deacon's house. Now had he have gone there to have reproved his wickedness, and to have purged his house of harlots, then, indeed, his visits might have done him honor; but when it was to be a partner in his slanders, he is entitled to a full share of the disgrace of his house. Indeed, Mary, the wife of Adamson, has been trying to palliate the old man's crimes, by telling how he was tempted, and that the temptation was too strong for him to bear. O Mary!! You had better found some better excuse for your good old deacon, at whose house you have had the blessed privilege of slandering the saints so shamefully, than this; for it does not tell very well, for a pious, good old soul to have, and to keep, females about his house, whose characters are so loose. This is that Mary who has been so well dealt by in old Mr. Brooks' will, as to get a double portion of the estate: one portion left directly to herself, and another to come to her through her mother, Mrs. Holmes, now of Indiana; while the old man's children are left, some of them, without; and others, a small portion, to be given them when there companions die: in the mean time, the executors, with Bentley at their head, to have the use of the property until then.

One of the executors is also, like old Clapp, a Campbellite deacon. I mean Richard Brooks, who, with his wife Rachel, united with the before mentioned kidney in slandering and vilifying the saints of the last days, and kept a house devoted to slander, for years; notwithstanding the very persons whom they were slandering, were at that very time, and at this, hiding the shame of their family, which if exposed, must bring them to open disgrace.

One of the great cries of this horde of iniquity against the saints, was, that they were trying to get people's property into their hands, and to cheat them out of their just rights. Now, for the sincerity of this plea, as made by this band of persecutors, it is only necessary to let the public know, that this Adamson Bentley used his priestly influence, to help old Mr. Brooks make his will, by which the old man's children were cheated out of their just rights, and his wife (who is an illegitimate child in the family, and of course her very existence a disgrace to them) either directly, or indirectly, got as much of the estate as two of them, yea, a great deal more.

This shews how much this man Bentley cared about other people's rights. If there were any difficulty, it was because he could not have the fingering of the property himself. -- Another proof of his high regard for justice is, that he has, by a piece of legerdemain, kept his property out of his creditors' hands, by getting it put into the hands of his son, thereby depriving his creditors of their just dues.

Of course, then, gentle reader, after this man Bentley has given such high proof of his deep anxiety for the rights of others, he would, certainly, use his greatest influence to guard the world against being cheated by the saints.

It will be hard to persuade us, or any other persons who are acquainted with the circumstances, that nine-tenths of all the lies put in circulation against the saints, did not originate with the before mentioned gang.

That the public may have some faint idea of what the saints have had to bear from them, it will only be necessary to tell them that when this brood could do nothing else to injure the saints, they actually sent their children, from thirteen years old and upwards, to their houses, to sauce and scandalize them. I speak this from experience: never was my house so abused and scandalized, by any human beings, since I kept a house, as it was by a gang of these creatures' children, sent from Richard Brooks', in Warren, and Adamson Bentley's. I am now convinced, and always shall be, that there are no children on earth who would act as basely as they did, unless they were put up to it, and encouraged in it, by their parents. And then to finish the matter, after they went away, they hatched up and told some of the basest lies, that could be invented by human beings;   and when I complained to Adamson Bently of their conduct, he tantalized me, and justified the children in what they did; though he knew that they had told base lies. And what adds to this whole matter is, that these children were members in the Campbellite church; Adamson Bentley was their preacher, and Richard Brooks deacon: truly as priest, so people. Not only this once, but at different times, I have been insulted, and so has my house, by children from these hordes of impudence and ill breeding, and dens of slander.

Had this band of persecuting Campbellites, came out like men, and attacked the religion of the saints, and conducted themselves with common decency, then there would have been no reason to say why do you so? nor would any have found fault: but instead of this, to think to put down the truth by shamefully slandering, villifying and abusing the saints of the Most High, is so great an outrage upon all common decency, as to subject them to the scorn of every well wisher to society; more particularly, since they have fallen in the pit which they had dug for others.

It is a fact, kind reader, whether you can believe it or not, that the said old Clapp, with his two pious sons, one of them a Campbellite priest, the other the most pious man of the whole kidney, did actually go and swear, before a justice of the peace, that they would not believe any of the saints under oath; when there was not one out of fifty of them, whose names they had ever heard, nor of whom they had the most distant knowledge; and knew nothing about them, still they were ready to swear, without the most distant knowledge of them, that they would not believe them under oath. If this does not amount to false swearing, in the sight of the great Jehovah, I must confess I do not know what does.

There is perhaps no people now living, who have said more about the rights of conscience, than this brood of persecuting Campbellites: it has formed a part of all their public performances; they have called upon people every where, to think and act for themselves, as their just right, to call no man master on earth, nor any father; but take the bible and think and act for themselves. But, gentle reader, pause, and marvel!!! It is one thing for a people to pretend to liberality, and it is quite a different thing for them to be so in feelings. Have we not all the evidence that can be given, that these pretensions are the basest hypocrisy? What have the saints done to enrage the malice, and excite the wrath of this gang of persecuting Campbellites? O! they have taken the liberty of thinking and acting for themselves, they have chosen to worship according to the dictates of their own consciences.

This is their great crime, this is what has set the bristles of Campbellism all on end; this indeed, YES, THIS, has armed their piety with vengeance, and their tongues with lies: INDEED, gentle reader, it is this and nothing else but this, that has made Campbellism shew its teeth. This is the great crime of which the saints have been guilty, and for which Campbellism has poured out its acrimony.

One thing has been done by the coming forth of the Book of Mormon; it has puked the Campbellites effectually, no emetic could do half so well. -- Lobelia is not a circumstance to it -- it has searched for the nethermost corner of their stomachs, and found it, and exposed the secret feelings of their heart. Never more, then, let Campbellism boast of liberty of conscience, no more let it boast of freedom of thought, or of human rights.

Let the advocates of that faith, from henceforth tell the truth. Let them declare to the world, that they can have full liberty to think and act for themselves, providing they do not think and act in opposition to Campbellism; for if they do, they will destroy them if they can, and then they will tell the truth.

The Book of Mormon, then, has revealed the secrets of Campbellism, and unfolded the end of the system. Every eye may see, and every heart understand; for the public may depend upon it, that the vomit which it has received, is too severe for it; it has spewed itself to death, and in a very short time it will have fled the Lake shore, to appear no more forever.

While we thus ponder upon the passing events, we are forcibly reminded of what the historian Luke tells us, in the Acts of the Apostles, about Herod; he says, "God smote him, the worms eat him; but the word of God grew and multiplied." So say we of Campbellism:  

God has smitten it, lying and harlots have wasted it; but the word of God grows and multiplies.

We are well aware that we have written in great plainness; but we are also satisfied that we were called upon to do so, it is a duty we owe to ourselves and family, as well as to the saints in general, and also to the public, to let them know the source from whence such infernal lies as have been put in circulation, have emanated and also what kind of characters were employed in putting them in circulation.

We have hinted at some things which are brutal in the extreme, and found no where but among the most beastly of the human race; yet it is a fact, that they are found among the Clapp Campbellites, (for such we will call them, to distinguish them from others of the same society, who are not identified with their iniquities.) And we know that the most distant allusion to them, is calculated to offend the delicate ear; notwithstanding this, we feel ourselves bound to bring them to view, as we want other generations to read the history of our persecutions, and our children, and our children's children to know of our persecutions and of the characters by whom their fathers were persecuted.

And as our periodical is intended for a book, to be bound, and handed down from generation to generation, among our children, it is the proper place to publish such things.

Having said so much, we take our leave for the present.

SIDNEY RIGDON.           

Note 1: The "Mary" that Sidney Rigdon speaks of is his sister-in-law, Mary Brooks Bentley (1785-aft.1837) the sister of Phoebe Brooks Rigdon (1800-1886). They were the daughters of Jeremiah Brooks (1754-1834) and Dorcas Smith (1759-1838). One Ohio source (A. G. Kent in an 1878 letter to James T. Cobb) implies that Phoebe was an adopted or foster child in the Brooks family. It is possible that she was actually a niece of Dorcas, rather than her daughter.

Note 2: According to Richard S. Van Waggoner's Adamson Bentley "had convinced his wealthy father-in-law, Jeremiah Brooks, to disinherit Phebe Rigdon because of her conversion to Mormonism." Sidney Rigdon,(Salt Lake City: Signature, 1994) p. 164. Brooks' will, however, merely stipulates that Phoebe's share of the inheritance would be set aside until after the death of her husband, Sidney Rigdon, whom Brooks rightly distrusted to manage the money properly. Sidney made it his hobby to complain about Bentley's role in the changing of the Brooks will -- see the April 1834 Evening & Morning Star and the June 1836 Messenger & Advocate.

Note 3: Rigdon speaks of the Brooks clan "hiding the shame of their family, which if exposed, must bring them to open disgrace." This "shame" is obviously not the alleged illegitimate birth of Dorcas Smith Brooks, since Rigdon admits that openly, as though it were not much of a secret. More likely the "shame" spoken of here is the story behind the birth of Rigdon's own wife, Phoebe.

"Argument to argument where I find it;
Ridicule to ridicule; and scorn to scorn."

We are not in the habit of noticing the many libellous publications which are abroad in the world, designed to injure our character. We generally let the authors and publishers of lies, take their own course, relying at all times on the righteousness of our cause and the integrity of our course in the sight of God, our heavenly father, and feel disposed at the present time to pursue this as our general course. Indeed we have felt to pity the poor priests and their satellites, seeing they had no better weapons to work with than lies, a great majority of which they made themselves, but some were catered for them by men of like passions with themselves.

We have always been assured of this, that if they had any better weapons to have used against us, they would have used them, but as they have not, it would surely be wrong to deprive them of the best resort they have. And we feel the more willing to do this, inasmuch as we have no fear of their efforts doing any injury. They have been employed at it, for eight years, making and publishing all kinds of lies, till one would be ready to think, that the very prince of devils himself, had by this time got wearied, and would certainly be ready, to sneak back to his smutty kennel, and there seek repose. But instead of this, at the appearance of every new liar, not only the prince himself, but all the flunkies that fly at his knell, whether in the flesh or out of the flesh, take new courage, and put forth new efforts; and it would seem that they really believe, that by the assistance of a few more liars, they will be able to dethrone Jehovah, and upset his kingdom; and with Satan at their head, establish an empire that shall forever defy the Son of God, and so completely destroy the Zion of the last days, that he never will come down and reign, in Mount Zion and in Jerusalem and before His ancients gloriously.

Poor simpletons! They do not know that he who sits in the heavens is laughing at them, that he has them in derision, and that after he has let them foam out their own shame, and completely work out their own damnation, that he will speak to them in his wrath and vex them in his displeasure; and that when his wrath is but a little kindled, they will perish!

If we did not know, that the people of this generation love lies more than the truth, or at least a great many of them, it would be a matter of some astonishment to us to see with what eagerness, they give audience to every hypocrite and iniquitous wretch, we detect in his wickedness, and bring to an account. It matters not how scandalous is his conduct, the priests and all their coadjutors rally around them, the very instant they are excluded from the church and listen with most intense interest to their lies; and soon, the papers are filled with their lies and abomination. But such is the piteous situation of the priests of all denominations, for there are no exceptions to be made; for to say the best of them, they have pleasure in lies, but in the truth they have no pleasure, neither have they any part.

Within the last six months, they have been making one of their greatest efforts. The church in accordance with her laws, excluded from her fellowship a set of creatures whose behavior would have disgraced a heathen temple, and as might have been expected, they had recourse to the foulest lying and basest slander, in order to hide their iniquity. This served as a favorable opportunity, to the persecuting priests and their adherents. They gathered round them in swarms, like the flies round Esop's fox, and opened both their eyes and ears, to enjoy a good feast of lies, which pleased them more abundantly than any other sound could, except the voice of Beelzebub the prince of the whole brood; his voice would doubtless have been more delightful to them than an angel of light, to the ear of a prophet of the living God.

All these pious soul's papers were put into requisition, and this gang of liars, thieves, and drunkards were called upon immediately to write their lies on paper, and let them print them; so that all the world might have as great a feast of lies, as they had. -- Accordingly to work they all went with one accord. And after this mighty mountain of bustle and human folly had filled its full time of gestation. -- Behold! and lo! it brought forth a mouse!! From the bowels of Mr. Warren Parrish; and the priest's papers have flown abroad to tell the world of it.

No animal we presume has been produced in the last century, which caused more agony, pain, and groaning than this wonder of modern times; for during the time of gestation, and a long time before the birth thereof, he kept up such an unusual groaning and grunting, that all the devils whelps in Geauga and Cuyahoga counties in Ohio, were running together to hear what was about to come forth from the womb of Granny Parrish. He had made such an awful fuss about what was conceived in him, that night after night and day after day, he poured out his agony before all living, as they saw proper to assemble. For a rational being to have looked at him, and heard him groan and grunt and see him sweat and struggle, would have supposed that his womb was as much swollen, as was Rebecca's when the angel told her, that there were two nations there.

In all this grunting business, he was aided by Leonard Rich who, however, was generally so drunk, that he had to support himself by something to keep him from falling down; but then it was all for conscience sake. Also a pair of young blacklegs, one of them a Massachusetts shoemaker by the name of John F. Boynton, a man notorious for nothing but ignorance, ill breeding and impudence. And the other by the name of Luke Johnson, whose notoriety consisted, if information be correct, in stealing a barrel of flour from his father and other acts of a similar kind.

Thus aided, mamma Parrish made a monstrous effort to bring forth. And when the full time of gestation was come, the wonder came forth, and the priests who were in waiting, seized the animal at its birth, rolled it up in their papers and sent it abroad to the world; But Rich, Boynton, and Johnson in the character of mid-wives, waited around the bed of mamma Parrish to get away the after birth; but awful to relate! They no sooner got it away than mamma expired; and the poor bantling was left on the hands of the priests, to protect and nurse it without any other friend. A short time after the delivery of granny Parrish, a little ignorant blockhead, by the name of Stephen Burnet, whose heart was so set on money, that he would at any time sell his soul for fifty dollars; and then think he had made an excellent bargain; and who had got wearied of the restraints of religion and could not bear to have his purse taxed, hearing of the delivery of granny Parrish, ran to Kirtland, got into the temple and tried withal his powers to bring forth something, nobody knows what, nor did he know himself; but he thought as granny Parrish had been fruitful, so must he: but after some terrible gruntings, and finding nothing coming but an abortion, rose up in his anger, proclaimed all revelation lies, and ran home to his daddy with all his might, not leaving even an egg, behind, and there sat down, and rejoiced in the great victory he had obtained, over the great God and all the holy angels, how he had discovered them liars and impostors.

There was also a kind of secondary attendant, that waited upon this granny of modern libels, whose name is Sylvester Smith. In his character there is something notorious, and that is, that at a certain time in Kirtland, he signed a libel, in order to avoid the punishment due to his crimes. That libel can be forth coming at any time, when called for. And in so doing, has disqualified himself for taking an oath before any court of justice in the United States.

Thus armed and attended, this modern libeler has gone forth to the assistance of the priests, to help them fight against the great God and against his work. How successful they will be, future events will determine.

A few words on the history of this priests helpmate may not be amiss.

He went into Kirtland Ohio some few years since to live, and hired his boarding in the house of one Zerah Cole; he had not however been there but a short time until Mr. Cole began to make a grievous complaint, about his taking unlawful freedom with his (Cole's) wife. Parrish was, accordingly, brought to an account, before the authorities of the church, for his crime. The fact was established, that such unlawful conduct had actually taken place between (Parrish and Cole's wife.) -- Parrish finding he could not escape, confessed, pleaded for forgiveness like a criminal at the bar, promising in the most solemn manner that if the church would forgive him, he never would do so again, and he was accordingly forgiven.

For some considerable time, there were no outbreakings with him, at least, that was known; but a train of circumstances, began at last to fix guilt on his head, in another point of light. He had the handling of large sums of money, and it was soon discovered, that after the money was counted and laid away, and come to be used and counted again, that there was always a part of it missing; this being the case repeatedly, and those who owned it, knowing that there was no other person but Parrish who had access to it, suspicion of necessity fixed itself on him. At last, the matter went to such lengths, that a search warrant was called for, to search his trunk. The warrant was demanded at the office of F. G. Williams Esq. but he refused to grant it, some difficulty arose on account of it.

The warrant, however, was at last obtained, but too late, for the trunk in question was taken out of the way, and could not be found, but as to his guilt, little doubt can be entertained by