Chapter 1: Chapter 3, Edition of '88--, in which the soldiers of (6)

Perhaps it was this positive statement that drove Mr. Schroeder to the admission that it is possible that this manuscript at Oberlin may have been so labeled. The descriptions of the Spaulding manuscript called "Manuscript Found," by others, who had knowledge of it, agree very nearly as to its size, and their descriptions fit the manuscript at Oberlin and not at all such manuscript as would be required to make the Book of Mormon. Thus, Mrs. McKinstry says that the manuscript she had in her hands many times at Sabine's, and that was tied up with some other stories, and had written on the outside of it, "Manuscript Found," made the manuscript about "one inch thick." Mrs. (Spaulding) Davidson in the Haven interview says her husband's manuscript was "about one third as large as the Book of Mormon." (i.e., about one third as much, Ms. as would be required to make the Book of Mormon). The Davidson statement represents that John Spaulding was perfectly familiar with the work of his brother, "Manuscript Found," _"and repeatedly heard the whole of it read,"_ which might be possible with the Spaulding manuscript, which, now that it is printed, makes 112 pages, but scarcely possible respecting a manuscript making a book of about 600 such pages.

This manuscript of Spaulding's has finally been really "found" and published as already detailed; and its publication has resulted in the overthrow of the Spaulding theory of the origin of the Book of Mormon; and that quite in another way than from disclosing the fact that there is no incident, or name, or set of ideas common to the two productions. The publication of the "Manuscript Found" not only demonstrates that this particular manuscript was not the foundation of the Book of Mormon, but it demonstrates, also, that no other writings of Solomon Spaulding's could possibly be the Book of Mormon. Spaulding's manuscript, as published, makes a pamphlet of some 112 pages, of about 350 words to the page, enough matter to give a clear idea of his literary style. I am sure that no person, having any literary judgment will think it possible for the author of "Manuscript Found" to be the author of the Book of Mormon.

Composition in writers becomes individualized as distinctly as the looks, or appearance, or character, of separate individuals; and they no more write in several styles than individuals impersonate different characters. True, by special efforts this latter may be done to a limited extent by a change of tone, costume and the like, but underneath these impersonations is to be seen the real individual; and so with authors. One may sometimes affect a light, and sometimes a serious vein, in prose and poetry. He may imitate a solemn scriptural style even, or the diction of some Greek or Roman author, but underneath it all will be seen the individuality of the writer from which he cannot separate himself any more than he can separate himself from his true form, features, or character. Since we have in this "Manuscript Found" enough of Mr. Spaulding's style to determine its nature, if this manuscript of his was used either as the foundation or the complete work of the Book of Mormon, we would be able to detect Spauldingisms in it; identity of style would be apparent; but these things are entirely absent from every page of the Book of Mormon. Mr. Rice, in whose possession the Spaulding manuscript was found in 1884, does not over-state the matter when he says: "I should as soon think that the Book of Revelation was written by the author of Don Quixote, as that the writer of this manuscript was the author of the Book of Mormon." And again, he is right when he says: "It is unlikely that any one who wrote so elaborate a work as the Mormon Bible, would spend his time in getting up so shallow a story as this"--i. e., the Spaulding Story.

THE MOTIVE FOR PUBLISHING THE BOOK OF MORMON.

It must be said for Mr. Schroeder that his theory of the motive prompting the publication of the Book of Mormon is quite in harmony with his theory of its origin. For it is fitting that a thing founded in fraud should--and it very likely would--have the "greed of gain" as the "dynamics of the scheme;" and that "love of gold, not God," would be the moving cause of action. The only point at which Mr. Schroeder breaks down in his theory of the motive, is just where he breaks down in his theory of origin--namely, in the proof.

The excerpts from the revelations quoted by Mr. Schroeder fail as proofs for his assumption. He ranges all through the numerous revelations given to the Church from 1830 to 1841. Of the thirteen excerpts quoted by him two only have any bearing upon the Book of Mormon; and these two are from a revelation to Martin Harris, who had covenanted with Joseph Smith and with the publisher of the book, Mr. Grandin, that he would pay for printing it. Yet when the time came to make good his plighted word, he hesitated; whereupon the word of the Lord came, as quoted by Mr. Schroeder: "Impart a portion of thy property; yea, even part of thy lands, and all save the support of thy family." So far Mr. Schroeder quotes. The very next paragraph (35) of the revelation goes on--"Pay the debt thou has contracted with the printer. Release thyself from bondage"--(i. e. the bondage of debt). Again Mr. Schroeder quotes (verse 26) "I command that thou shalt not covet thine own property." The full paragraph is: "And again I command thee, that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon, which contains the truth and the word of God." [167] Just where in these passages, which are the only ones out of those quoted from the "Doctrine and Covenants" that bear at all on the Book of Mormon--just wherein they bear witness to the "greed of gain" being the motive that prompted the publication of the book; or how they sustain the idea that "love of gold, not God" was the "dynamics of the scheme," I fail to see.

[Footnote 167: "Doctrine and Covenants," Sec. 19:34, 35, 36.]

As for the rest of the passages quoted by Mr. Schroeder, they fall into two classes: first, those that relate to the consecration of properties to the Church; and second, those that command that provisions be made for the sustenance of Joseph Smith and others who were devoting their energies to the work of the Lord. In relation to the first class it will make matters clear for the reader to know that the Saints were called upon to recognize this principle: The earth is the Lord's. He created it. It is his, by virtue of proprietorship; consequently all that man holds, of the world's wealth is held as a stewardship under God. To give visible recognition to this truth, the Saints were commanded in Missouri to consecrate their property to the Lord through his servants, and receive back a stewardship as from the Lord; and this in order that the great truth of man's mere stewardship over that which he is said to possess--coming now to be recognized by the best Christian thought of the age as the proper attitude of mind for the believer in God, in respect of his material possessions--might once for all be established as a doctrine of the Church, emphasized by this visible act of consecration.

As to the second class of quotations directing that provisions shall be made for the material needs of Joseph Smith and his family--is it necessary to argue at this late day what Paul seems to have settled long ago, viz: "They which minister about holy things, live of the things of the temple. * * * * Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel." [168] Is not the justice of this principle universally recognized? I say Mr. Schroeder breaks down at the production of proof for his theory as to motive. And his ringing the changes upon this subject has but the sound of brass when applied to Joseph Smith personally or to all the leaders of the Mormon Church from its inception. Never have a people been more blessed with unselfish leaders than the Latter-day Saints. Men blessed with divine insight and power have given their services, practically without renumeration, for the welfare of their people. They have labored in season and out of season for them. They have given not only a teaching service, tending to make the truth clear, but they have given freely of their business ability, executive and judicial abilities. Men of statesman-like quality of mind have devoted their lives to their people, and practically without earthly reward, and many of them, the most of them, in fact, have died poor in this world's goods, but rich in the consciousness of service for fellow-men well performed.

[Footnote 168: I Corinthians 9:13, 14.]

I write these words from the midst of a people, who, when they read them, will think of hundreds of men who have lived and wrought out life's service among them, in the very spirit here described. "Greed of gain" furnish "the dynamics" of the Mormon scheme! "Love of gold, not of God," the motive force in Mormonism! "A desire for money" "the inspiring cause of every act of the Mormon Prophet, the very divinity that moulded his thoughts and revelations, and brought into being Mormon's books!" [169] Nonsense, Mr. Schroeder; you have studied human nature as well as Mormonism to little purpose if you really think so. Joseph Smith was loved by his people to the verge of idolization. He won and kept that love of theirs to the day of his death. He had the satisfaction of seeing one of his great prophecies fulfilled--a prophecy given out from a prison cell, in 1839, and when his fortunes were fallen to their lowest point--when his enemies seemed to triumph, and traitors were arrayed against him-then came the assurance from God--"Thy people shall never be turned against thee by the testimony of traitors." [170] And they never were, either before his death or since. "Greed of gold," selfishness; "Love of gold, not God," does not produce these results. Selfishness never wins or holds hearts. Only a life that pours out itself in floods of unselfish service for others wins and holds affections. Such was the life of Joseph Smith, such the lives of Mormon leaders.

[Footnote 169: _American Historical Magazine,_ May, 1907, p. 221. _Ante_ pp. 80-81.]

[Footnote 170: "Doctrine and Covenants," Sec. 122.]

CONCLUDING REMARKS.

And now my task draws towards its close. My purpose in this paper, in the main, has been merely to refute the theory, together with the alleged evidences and arguments of Mr. Schroeder. My method has been to refute him largely out of the material and authorities which he himself has introduced. And of course this has kept the discussion of the origin of the Book of Mormon within narrow limits. This paper has been more in the nature of a rejoinder than anything else to Mr. Schroeder's reply to the theory set forth by the Church of Jesus Christ of Latter-day Saints for the origin of the Book of Mormon.

By this undesigned order of the discussion and by its necessary limitations, the reader is at the disadvantage of not having immediately before him the theory of the divine origin of the Book of Mormon, sustained by the strong array of evidences and arguments, that may be marshalled in its support. [171] But it will help in forming a right conclusion as to the merits of this discussion if what is here suggested be held in mind, namely: The Church of Jesus Christ of Latter-day Saints sets forth the claim of a divine origin for the Book of Mormon, sustained by special witnesses, whom God raised up to testify of that origin; sustained also, as that Church believes, by a world of evidences, both external and internal. To this Mr. Schroeder has offered a counter-theory of origin, the "Spaulding Theory," to which I have made this rejoinder. My effort has had no higher aim than this, believing that nothing more was required of me under the circumstances. If my paper shall prove to be, as I think it must, a successful rejoinder; if it exhibits how inherently weak, and foolish this Spaulding theory is, even when most skillfully set forth; if it exhibits the tissue of falsehood and of malice, of which that theory is made up; and the bitterness and hatred in which it had its inception; and exposes the dishonest sophistry by which that theory has been supported,--I shall be content.

B. H. ROBERTS.

Salt Lake City, Jan., 1909.

[Footnote 171: For an extended treatise on this subject see the writer's "New Witness for God," published as Young Men's Manuals, Nos. 7, 8 and 9, 1903-1906. Now published in a series of three volumes under the title "New Witnesses for God," Vol. I treats of Joseph Smith as a New Witness; Vols. II and III is the treatise on the Book of Mormon as A New Witness for God.]

###PART II.

RECENT DISCUSSION OF MORMON AFFAIRS.