Chapter XXII: Conclusion (4)

There is no attempt whatever to imitate Bible language, and to
introduce quotations from the Bible, as in the Book of Mormon. On
the contrary, Rev. Solomon Spaulding seems to have been a man who
had no very high regard for the Bible. There are two manuscript
leaves in the parcel of the same size and handwriting as the other
171 pages of manuscript. A few sentences will show the views of
the writer. "It is enough for me to know that propositions which
are in contradiction to each other can not both be true, and
that doctrines and facts which represent the Supreme Being as
a barbarous and cruel tyrant can never be dictated by infinite
wisdom. * * * But, notwithstanding I disavow my belief in the
divinity of the Bible, and consider it as a mere human production,
designed to enrich and aggrandize its authors, yet casting aside
a considerable mass of rubbish and fanatical rant, I find that it
contains a system of ethics or morals which cannot be excelled on
account of their tendency to ameliorate the condition of man." It
would seem improbable from such avowed belief that Rev. Solomon
Spaulding was an orthodox minister, who wrote the Book of Mormon in
Biblical style, while in poor health, for his own amusement. The
statement is more probable that he wrote this Manuscript Found,
with {347} the idea of making a little money, if he could find some
one to print it for him.

It is evident from an inspection of this manuscript, and from the
above statements that who ever wrote the Book of Mormon, _Solomon
Spaulding did not_.

The manuscript is now in the possession of Professor James H.
Fairchild, or rather of Oberlin College, Ohio, of which he is
President. It was sent there to be deposited in the college
library, by Mr. L. L. Rice, of Honolulu, Sandwish Islands, among
whose papers it was found at that place. Mr. Rice lived formerly
in Ohio, and in 1839-40 he and his partner bought the Painesville,
Ohio, _Telegraph_, of E. D. Howe, and in the transfer of type,
presses, stock, etc., there was a large collection of books,
manuscripts, etc., among them the manuscript in question. E.D. Howe
was the publisher of a book against Mormonism, called "Mormonism
Unveiled," and obtained the "Manuscript Found" from the notorious
"Dr." D. P. Hurlburt, who obtained it from Mrs. Davidson, Solomon
Spaulding's widow, who had remarried. Hurlburt never returned it.
The reason assigned to Mrs. Davidson for its non-publication as an
_expose_ of the Book of Mormon was, that when examined it was found
not to be what had been expected. One has only to glance through it
to see the propriety of that conclusion.

When Mr. Rice moved to Honolulu this manuscript, with other
literary rubbish that had not been destroyed, was taken with
him. It was not until Prof. Fairchild, being on a visit to Mr.
Rice, questioned him concerning any old papers he might have in
his possession relating to anti-slavery matters, that in looking
for them this manuscript was turned up. It bore the following
endorsement:

"The writings of Solomon Spaulding proved by Aron Wright, Oliver
Smith, John N. Miller and others. The testimonies of the above
gentlemen are now in my possession.

(Signed), D.P. HURLBURT.

The chain of evidence is complete. There can be no doubt that this is the long lost "Manuscript Found," about which there has been so much speculation. Mr. Rice and Professor Fairchild both examined it critically, compared it with the Book of Mormon, and came to the conclusion that there was not the slightest connection between the two books, and no similarity whatever in matter, purpose, narrative, names, language, style, or anything else. The manuscript looks old and {348} faded, has 170 odd pages, small quarto, and was tied up, with a string in a coarse paper wrapper.

MOUNTAIN MEADOWS MASSACRE.

We give below an extract from the Lee trial, showing briefly and conclusively that the authorities of the Church of Jesus Christ of Latter-day Saints, and the "Mormon" people, were innocent of any complicity whatever, in the terrible tragedy enacted at Mountain Meadows, that on the contrary President Brigham Young sought by every means in his power to save the unfortunate emigrants.

Remarks made by Mr. Sumner Howard, Ex-Chief Justice of Arizona, and United States Prosecuting Attorney at the second trial of John D. Lee:

"He proposed to prove that John D. Lee, without any authority from any council or officer, but in direct opposition to the feelings and wishes of the officers of the Mormon Church, had gone to the Mountain Meadows, where the Indians were then encamped, accompanied only by a little Indian boy, and had assumed command of the Indians, whom he had induced, by promises of great booty, to attack these emigrants. All these charges against John D. Lee, he (District Attorney Howard) proposed to prove to the jury by competent testimony, beyond reasonable doubt, or beyond any doubt, and thought no appeal to the jury would be required to induce them to give a verdict in accordance with the evidence."

"James Haslam, of Wellsville, Cache Valley, was sworn. He lived in Cedar City in 1857; was ordered by Haight to take a message to President Young with all speed; knew the contents of the message; left Cedar City on Monday, September 7, 1857, between 5 and 6 p.m., and arrived at Salt Lake on Thursday at 11 a. m.; started back at 3 p.m., and reached Cedar about 11 a. m. Sunday morning, September 13th; delivered the answer from President Young to Haight, who said it was too late. Witness testified that when leaving Salt Lake to return, President Young said to him: "Go with all speed, spare no horseflesh. The emigrants must not be meddled with, if it takes all Iron County to prevent it. They must go free and unmolested.' Witness knew the contents of the answer. He got back with the message the Sunday after the massacre and reported to Haight, who said, 'It is too late.'"

At the second trial the evidence was plain and direct as to Lee's complicity in the massacre; he was convicted by "Mormon" {349} testimony, and a verdict of "guilty" was brought in against him by a "Mormon" jury.

At the close of the second trial U. S. District Attorney Sumner Howard, in his opening address, repeated again that he had come for the purpose of trying John D. Lee, because the evidence led and pointed to him as the main instigator and leader, and he had given the jury unanswerable documentary evidence, proving that the authorities of the Mormon Church knew nothing of the butchery until after it was committed, and that Lee, in his letter to President Young a few weeks later, had knowingly misrepresented the actual facts relative to the massacre, seeking to keep him still in the dark and in ignorance. He had received all the assistance any United States official could ask on earth in any case. Nothing had been kept back, and he was determined to clear the calendar of every indictment against any and every actual guilty participator in the massacre.

_"When the Gentiles reject the Gospel it will be taken from them
and given to the house of Israel."_

--_Wilford Woodruff_.

_"We have never violated the laws of this country; we have every
right to live under their protection, and are entitled to all the
privileges guaranteed by our State and National Constitution."_

--_Joseph Smith_.

{350}

JOSEPH SMITH.

WAS HE A PROPHET OF GOD? AN INVESTIGATION AND TESTIMONY, BY J. M. SJODAHL. 1891.

The controversy between the Church of Jesus Christ of Latter-day Saints and the various churches of the world turns upon one great question, viz.: Has God again revealed His will to mankind through Joseph Smith, the Prophet? If He has, and this can be proven, then the controversy is at an end, and it is the duty of all to accept the message of that prophet as from God. Then to accept the gospel which Joseph Smith preached is to accept God, who sent him, and to reject it is to reject God. This question is, therefore, one of the greatest importance and should be carefully considered by everyone who is concerned about the salvation of his own soul and the souls of those who are dear to him.

The question is a twofold one, and each part of it demands a separate consideration.

1. Are the books of the Bible all that is necessary for the guidance of men to eternal life and exhaltation, or, is continuous revelation necessary?

2. Is there any evidence, supposing continuous revelation to be necessary, that Joseph Smith was a true prophet of God?

I.

The question: Are the books of the Bible all that is necessary to guide us to the attainment of eternal salvation? has been variously answered.

The Romanists claim that they are not. They give to genuine tradition the same authority as to the written word and submit both to the interpretation of their infallible Pope.

Most of the Protestants deny the authority of the tradition and the infallibility of any one representative of the church. They claim that the written word, as contained in the Bible, is the only necessary and authoritative guide in matters of religion. An eminent Baptist divine, Dr. Angus, says: "As {351} the Holy Scriptures claim to be regarded as the book of God, a divine authority, so they claim to be the only authority. It is not _a_ rule, it is _the_ rule both of practice and faith. To ascertain its meaning, we employ reason and the opinions of good men, and the experience of a devout heart; but no one of these helps, nor all combined, can be regarded as of coordinate authority." (Bible Handbook, page 69.)

Bishop Grundtvig was aware of the weakness of this Protestantic position, taken and vigorously defended by the reformers. For the guidance of the "church" he claimed in the first place a "living word," a continuous tradition, expounding the "written word," which, he insisted, is nothing but a dead letter until quickened by the Holy Spirit, present in the "church;" and in his view, curiously enough, not the books of the Bible but the Apostolic Symbol was _the_ written word, _par excellence_, composed, probably, by our Savior himself and transmitted from the Apostles to the posterity in all ages. The worthy bishop gave to the Apostolic Symbol the place that is otherwise generally accorded to the books of the Bible, and agreed with the Romanists in holding the necessity of a living interpreter, directed by the Spirit, while, with the Protestants, he denied the claims of the Pope, or any pope, as to the monopoly of this office.

The Latter-day Saints hold that the books of the Bible were sufficient for the people to whom they were addressed and for the purpose for which they were written. As records of God's dealings with mankind in ages past, and as prophecies of things yet future, they contain instructions for all ages and all nations; but as circumstances change, as new emergencies arise, and the plans of God develop, continued revelations are just as necessary for the guidance of the church as revelation ever was. "A religion that excludes new revelation from its principles, is just the very religion that suits the devil * * * for he knows well that God has nothing to do, nor ever had, with any religion that did not acknowledge prophets and revelators, through whom He could speak and reveal His will to His sons and daughters." (Orson Pratt. _The Seer_, vol. ii, No. 5, May, 1854.)

Thus the various views on the question may be briefly stated.

The word of God, the Bible itself, amply justifies, I think, the position of the Latter-day Saints on this important question. The purposes for which the various books were written; the difficulties that present themselves when the exact meaning of many passages is investigated; the usual dealings of God {352} with His people, as explained in the Bible, and many predictions of new revelations, all these facts give evidence of the correctness of the position taken by the Church of Christ in this last dispensation. What man needs, is not only a Bible and a genuine tradition, expounded by an interpreter, even if this should have, in some degree, the Holy Spirit, but he needs first of all and above all a direct communication with God, his heavenly Father. He may study the written word humbly and carefully, and thereby he will certainly, through the aid of the Holy Spirit, acquire much useful knowledge concerning religion and eternal truths; he will, if following the precepts laid down, be led onward and forward and attain a certain degree of eternal happiness. But the knowledge necessary for the work to be done in connection with the establishment of the dispensation of the fulness of times or for the obtaining of the glory emanating from the ordinances of this dispensation, he will never acquire by his own study of any amount of sacred literature.

The truth of this statement becomes self-evident, when we mark the purpose for which the sacred books were written. If there were any book of the Bible by God designated to be a complete code of laws, all-sufficient for all times and all conditions, such a fact might reasonably be expected to be either expressly stated, or implied somewhere within the covers of the sacred volume. But no such statement is to be found, nor can it be shown to be implied, when the scope of each book is clearly understood.

THE PENTATEUCH.

The Pentateuch, for instance, contains the principles on which the Jewish theocracy was founded, a dispensation that was, according to prophetic declarations, only to last for a certain time. In the first eleven chapters of Genesis we find a few outlines of the Patriarchal dispensation, and some of the ordinances of that dispensation are referred to without any detailed account. The last chapters of Genesis contain merely a brief historical sketch of the transition from the patriarchal dispensation to the Mosaic dispensation. The remaining books of Moses (as indeed all of the Old Testament) are chiefly an incomplete history of the dealings of God with that one nation which He had chosen for the purpose of communicating His will to mankind, until the appearance of the promised "Seed." But the dispensation itself was a transient one. The principles upon which it was founded must necessarily {353} also be subject to such modifications as a new dispensation would require. Paul, the greatest Jewish scholar of his age, is very emphatic on this point. "It (the Mosaic law) was added because of transgression, _till_ the Seed should come to whom the promise was made." "Before faith came we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law _was_ our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come we are no longer under a schoolmaster." (Galatians iii, 23-25.) "(God) also has made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life. But if the ministration of death (the Mosaic law), written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away, how shall not the ministration of the Spirit be rather glorious? * * For if that _which is done away_ (the law) was glorious, much more that which remaineth." (II Cor. iii, 6-11.)

The laws of the Mosaic dispensation have, according to the same apostle, no more claim or binding force, relative to the members of the Christian dispensation, than a dead husband has to a living wife: "For the woman which has a husband is bound by the law to her husband as long as he lives; but if the husband be dead, she is loosed from the law of her husband; * * wherefore, my brethren, ye also are become dead to the law by the body of Christ." (Rom. vii, 2-4.)

THE HISTORICAL BOOKS.

Of the remaining historical books of the Old Testament much need not be said. The book of Joshua describes the settlement of the Israelites in the Holy Land. In the Judges we read of repeated apostasy, its punishment and God's mercy in delivering the penitent. The books of Samuel show the establishment of the ancient prophetic office and also the rejection of this divine appointment and of God as _the_ ruler, and how God, yielding to the demands of His blinded people, allows them to have a king. In the Books of the Kings, to which the Chronicles seem to be a supplement, we can trace the awful consequences of the revolt of the people against the prophetic office, until the nation, after a short time of prosperity under David and Solomon, falls to pieces and are carried away captives.

{354} THE POETICAL BOOKS.

The poetical books are effusions of devout hearts contemplating the past mercies of God, His present goodness and faithfulness, and containing more or less distinct predictions of the future events in the Kingdom of God. The Psalms, many of which were composed by David, were intended for the edification of the people when gathered to their national festivities in Jerusalem. The singing of them formed, no doubt, an important part of the service. The book of Job and the Song of Songs are specimens of early dramatic compositions. The hero of the book of Job was an inhabitant of Uz, in the northeast part of the Arabian desert, and a contemporary, perhaps, of Terah, the father of Abraham. There are some grand lessons laid down in the book. The question is discussed whether great suffering is not an evidence of great guilt. The friends of Job affirm this, while he himself, under the greatest afflictions, denies it, appealing to God's righteousness and faithfulness. The Song of Songs, the best one of the one thousand and five which Solomon composed (I Kings iv, 32), is a description of wedded love, one of the noblest affections which man is capable of enjoying, and was probably composed when Solomon introduced into his family an Egyptian princess (I Kings iii, 1; vii, 8; ix, 24) as a plural wife. The Proverbs, and the Ecclesiastes contain many sentiments showing both the wisdom and the vanity of the world, pointing to Him who is the Wisdom, the Truth, and the Light of the World.

In all these books we find truths scattered as numerous and as beautifully as the stars in a clear November evening sky; but the very scope of each book is such that it cannot be accepted as a closed and finished code of revelations, sufficient for all contingencies that can ever arise in the history of the human race, any more than the beautifully sparkling light of the stars is all that is necessary for the illumination of the earth.

THE PROPHETICAL BOOKS.

These contain many predictions bearing directly on the last days, for prophecy is a record of _future_ events, as history is a record of _past_ events. But in reading ancient prophecy, one very common error must be avoided, viz., to suppose that the prophets generally described the events of the last days. This they evidently do not do. Their prophecies _generally_ {355} concern such events as were immediately future in their own time, and in which their own generation was, on that account, mostly interested. Prophecies are often read as if they all related to events which are still future, and which _we_ therefore look at with anxious interest, whereas the truth is that events long ago transpired, and which we have almost forgotten, but which once were the great epochs of history, form the important theme of the bulk of prophetical predictions. In some cases prophecy covers the ground of events yet to transpire. But then, it is noticeable that the more remote the events described are, the more vague and dim the visions concerning them become, until we clearly perceive that, were it not for the new additional light of continued revelations upon the last scenes of the history of the world, we would never, from the first predictions delivered, be able to form a clear and distinct idea of these scenes.

Notice, as an illustration of this, the first prediction of the "seed of woman" who should crush the head of the serpent, and follow the gradual development of this prophecy, until later prophets are able by the Spirit of God to describe not only many minute details of the birth, life and death of our Savior (Isaiah), but also the precise time for his coming in the flesh (Daniel). And so it is with all predictions given. They increase in clearness as the events draw near. They indicate, therefore, by their very nature the necessity of continued revelation, as the first rays of morning indicate the approach of the coming daylight.

In reading the prophetical books, this must be kept in view.

JONAH is the most ancient of the prophets whose written records have come down to us. He lived more than eight hundred years before Christ. His book is a narrative of how the prophet was called on a mission to the great city of Nineveh but in disobedience to the command of God, he fled in an opposite direction, intending to go to Tarshish. On the way, however, a great storm arose. Jonah, on his own suggestion, was thrown into the sea, and by a great fish carried back to the land he had left. After this miraculous deliverance, he goes to Nineveh and delivers his message, which results in the repentance of the inhabitants and the repeal of the announced judgment.

The spiritual lessons conveyed in the narrative are very important and instructive. Yet the prediction delivered is one that chiefly concerned the people of Nineveh for whom it was intended.

It has been observed that the prophet himself, in his {356} miraculous deliverance from the deep, furnishes "the fullest and nearest shadow of Christ's lying in the grave, which the scriptures afford," but then it must also be remembered that this type would by no means have been clear to us had not Christ himself pointed it out. It is only through new revelation on the subject that we are enabled to see the resemblance between the deliverance of Jonah and the resurrection of Christ. This "fullest and nearest shadow" is therefore in itself a proof of the necessity of continuous revelation.

JOEL was contemporary with Jonah. He lived B.C. 810-795, and addressed himself to Judah. He first delineates an impending devastation under the picture of successive armies of locusts, and of burning drought.

There are some differences of opinion as to the events to which these opening visions refer. They most probably refer to the successive subjugations of the country by Assyrians, Persians, Greeks and Romans.

Then follows an exhortation to penitence, fasting and prayer, and a promise of deliverance from the evils predicted. In the second chapter, _v_. 18-31, the effusion of the Holy Spirit, previous to the destruction of Jerusalem and subsequent calamities, "the great and terrible day of the Lord," is clearly predicted. But here again a new revelation, which was given through Peter (Acts ii, 16-21) was needed to point out that the fulfilment of the prediction took place at the day of Pentecost. The Jews were well conversant with the writings of this prophet and held him in great reverence, but they could not see the connection between the prophecy and its fulfilment, until pointed out to them by an inspired servant of God. And this remark applies to almost all prophecy.

The last clause of the last verse of the second chapter, as well as the third chapter, refer to events yet future. The gathering of the nations of the earth to the valley of Jehosaphat and their destruction, the establishment of Jerusalem as the holy city and the glorious state of the millennial kingdom are the themes treated on. But--let us repeat the remark--when the fulfilment of these predictions comes, the world will need inspired men to point that fulfilment out, just as the Jews needed on the day of Pentecost. The book of Joel furnishes decisive proof of the necessity of continuous revelation.

AMOS was another contemporary of Jonah and of Joel. He lived B.C. 810-785. His residence was Bethel, and he was sent as a messenger to Israel. The first two chapters of his book contain predictions of the judgments of God upon the {357} various states surrounding Judea. "The Lord will roar from Zion, and utter his voice from Jerusalem," an indication of the anger of Jehovah against these states. The punishment of Syria, of the Philistines, of Tyre, Edom and Ammon, Moab, and, finally, also of Judah and Israel are foretold. The prophet then devotes four chapters to exhorting the people to repentance, reminds them of what God had done for them. But as he sees that his exhortations have no effect, he sets forth in visions the approaching destruction of the people, until the inhabitants of Bethel tried to prohibit him from prophesying any more among them (chapter vii). The prophet, however, continues in the name of the Lord, who had called him to the office, to describe the near destruction of the nation. And having done so he closes his book with a few verses (chapter ix, 11-15) on a still future restoration, the glory of which shall be shared by Edom and other Gentile nations, a prediction that is referred to by Peter (Acts, xv, 17), as beginning to be fulfilled in the establishment of the Church of Christ. And here, again, a new revelation was required to make the precise meaning of the prediction clear.

HOSEA was a native of Israel, and lived B.C. 800-725. His ministry lasted about sixty years, until the ten tribes were led captive by the Assyrians, and his prophecies are almost exclusively directed against Israel, the most prominent tribe of which was Ephraim, with the capital of Samaria. At the time of this prophet the idolatry commenced by Jeroboam in Dan and Bethel had continued for one hundred and fifty years, and all classes of the people were sunk in vices of various kinds.

The first three chapters of his book contain a symbolic representation of the fallen people and God's statement that He had now rejected them. In order to exemplify this, the prophet is commanded to wed a "wife of whoredoms" and to give to the children names indicating the wrath of God. The prophet having complied with this command is again directed to love another adulteress "according to the love of the Lord toward the children of Israel" (iii; 1), thus giving to the ten tribes remarkable object lessons concerning their faithlessness towards Jehovah. The severe denunciations in this part of the book close with promises of a final restoration (chapter ii, 14-24; iii, 4, 5).

The following chapters reiterate more fully the subjects of the first three. In chapters iv-x, the prophet brings up the charges against the people: "There is no truth, nor mercy, nor knowledge of God in the land. By swearing, lying, killing, {358} stealing and committing adultery, they break out, and blood toucheth blood." "The priests are like the people." For these sins the judgment of destruction is pronounced, but the book closes with a prediction of God's blessings as the final outcome.

Whether these last promises refer to the return of some Israelites under Ezra or whether they remain to be fulfilled is not clear from the book itself. Paul, directed by the Spirit of revelation, applies some of these promises to the Gentiles (Romans ix, 25, 26), an application that could not be made except by the light of continuous revelation.

ISAIAH lived B.C. 765-698 and was, consequently, part of the time contemporary with Hosea. He prophesied among the Jews, as Hosea prophesied among the Israelites.

The political aspect of the world at this time is important to notice. Judea and Israel had not long been two kingdoms, and the latter was fast approaching her destruction. With Moab, Edom and the Philistines, Judah had repeated conflicts, each of these tributaries striving more or less successfully to gain independence. Assyria was now growing in strength and extending her conquests on all sides. Egypt had been subdued by Ethiopia and the two countries were strengthened by a union. A struggle between Egypt and Assyria, the two rival powers of the world, was coming, and both of these powers endeavored to secure the alliance of Judah as well as of Israel, wherefore the injunctions of the prophets were for the people of God to keep a strictly neutral position without any regard to flatteries or threatenings. Babylon had just commenced her struggle for independence, and tried to form an alliance with Judah, for which purpose a special ambassador, Merodach Baladan, was sent to King Hezekiah. This pious king in an unguarded moment, entertained the messengers and displayed to them his own treasures and the treasures of the house of the Lord, which kindness and courtesy drew forth from the more clear seeing prophet of God the awful announcement that the time would come when all these treasures would be carried away into Babylon, and that even the princes of Judah should be made base slaves in the palace of Babel (chapter xxxix).

During the time of this prophet, the kingdom of Judah was invaded by the combined forces of Syria and Israel. This unfortunate kingdom, Israel, had fallen through idolatry and every sin, but she filled her cup of iniquity by combining with an idolatrous nation in war upon her brethren. This brought the long predicted destruction, and Israel was captured {359} by the Assyrians. The event stands out more clearly as a judgment of God when it is remembered that the same Assyrian power was miraculously, defeated when attempting to invade Judah.

If we keep these facts in view, the writings of Isaiah become intelligible and clear.

The first twelve chapters of this book contain reproofs, warnings and promises, chiefly directed to Judah and Israel. In these promises, predictions of the coming Messiah and his work are prominent. The next chapters (xiii-xxiii) are directed against Assyria, Babylon, Moab, Egypt, Philistia, Syria, Edom and Tyre. In chapters xxiv-xxxv the sins and the misery of the people are rebuked. The Assyrian invasion is predicted and the destruction of Samaria, while the deliverance of Jerusalem is being promised. The following four chapters are historical, describing the invasion of Senacherib and the defeat of his army, and also the sickness of the King Hezekiah and his recovery. The closing chapters (xl:lxvi) are again prophetic, embracing events from the Babylonian captivity to the establishment of the millennial Kingdom of Christ. The deliverance of the Jews from Babylon, the character, sufferings, death and glory of Messiah; the gospel call of the Gentile world; the wickedness of the Jews in rejecting Messiah and their consequent scattering; their final return and the prevalence of the Kingdom of God, all these are clearly predicted, but the subjects are often blended together, and the transition from one to another is sometimes so rapid as to render it difficult to follow the connection. Indeed, in order to understand fully the passages that refer to events yet future, some divine revelation seems to be necessary. For it is only by the aid of the spirit of prophecy that prophecies can be fully understood.

MICAH, B.C. 758-699, was a contemporary of Hosea and Isaiah, and lived in the southern part of the kingdom of Judah. He does little more than reiterate the predictions of the two mentioned prophets, adding such illustrations and exhortations as were suitable to the class among whom he labored.

One of his most remarkable predictions states that the gift of prophecy should be withdrawn from the ten tribes for a long time. "Therefore, night shall be sent you, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips, for there is no answer from God" (iii: 6, 7). {360} Here it is predicted that the people should be left in spiritual darkness because of the cessation of prophecy, but the darkness shall not be an everlasting one, for it is a "night" caused by the "setting of the sun," and consequently, as day follows night, so a time will again come when the prophetic day shall dawn upon the people. This is clearly implied in the language used, so that the very threat to withdraw the Spirit of prophecy implies a promise of its renewal.

NAHUM, B.C. 720-690. This prophet was contemporary with Micah and Isaiah. He commenced his ministry at the time of the captivity of the ten tribes. And while the Assyrian power was boasting over this success, he is called upon to announce the fall and destruction of their great metropolis, Nineveh. This is the theme of the whole book. Nahum wrote his predictions in poetical form, and its sublimity of style is unsurpassed. The twelfth and thirteenth verses of the first chapter are a parenthetic insertion, giving to the captives in Assyria a promise of deliverance at some future time.

INTERVAL OF FIFTY YEARS.

For a space of one hundred and fifty years the voice of prophecy had now been heard among the people. Sometimes two or more inspired men had been raised up at the same time, in different parts of the country. But with the death of Isaiah, Micah, and Nahum, an interval of fifty years comes, during which period no prophecies were delivered, as far as we know. During this time the ten tribes toil in their captivity, and Judah, still in possession of his inheritance in Palestine, is growing in sin and hastening on to destruction. But as this fatal moment approaches, God again sends inspired messengers to warn the people, and to declare His decrees. He never overthrows nations without due warning. He never said that further revelations were superfluous.

REVIVAL OF PROPHECY.

ZEPHANIAH, B.C. 640-609, revives the prophetic office again after fifty years' interval. It seems that God left the people to themselves during the reign of the wicked King Manasseh, and first whey Josiah had ascended the throne the voice of God was again heard. This prophet announces the approaching judgment upon Judah on account of their idolatry and other sins. Baal, with his black-robed priests (chemarin), and Moloch are to be cut off, men and beasts, fowls {361} and fishes to be consumed (chapter i). In the second chapter he predicts the overthrow of the Philistines, the Moabites, Ammonites and Ethiopians, as well as the desolation of the great Assyrian capital, Nineveh. The book closes with promises of a restoration yet future.

JEREMIAH, B.C. 628-585, was called to the prophetic office some years before the death of Zephaniah. His prophecies are delivered in various places. He commences in his native place, Anathoth, but he was soon compelled to flee from here on account of his persecutions; wherefore he took up his residence in Jerusalem. During the reign of Josiah and Jehoahaz he continued his ministry uninterrupted, but when Jehojachim ascended the throne, Jeremiah was incarcerated and sentenced to death, although the sentence was never carried out. In prison the prophet committed his message to writing and commissioned one Baruch to read it in the temple on a fast-day. The reckless monarch, after having heard a few pages, had the roll cut to pieces and burned. During the reign of the next king, Jehojachin, the prophet again utters a voice of warning, but without effect. Zedekiah became king. Nebuchadnezzar, the king of Babylon, besieged Jerusalem, but withdrew on hearing that the Egyptians were coming to rescue. On this occasion the prophet delivered the prediction that the Chaldeans should come again and take the city and burn it with fire. Having delivered this message he left Jerusalem, as did, according to the Book of Mormon, at the same time another righteous man with his family, Lehi. But Jeremiah was apprehended and thrown into prison, where he remained until the city was taken by Nebuchadnezzar.

The incarceration of the prophet of God was the sin that filled the cup of iniquity of the Jews at this time, and it brought speedy judgment.

The Babylonian king gave the prophet the choice of following the captives to Babylon or to remain with the remnant. He chose the latter; and from this time all his endeavors are to turn the people to God, promising them that if they would do so, God would yet build them up in their desolate country. But they did not listen to his advice. They left the country and emigrated to Egypt, bringing the prophet with them (chapter xliii). Here he once more lifts up his voice, trying to induce the people to turn to the Lord. After this we hear no more of him. Tradition says he was put to death in Egypt by his own people.

Among the predictions of this remarkable prophet, we note the following: The fate of Zedekiah (xxxiv, 2, 3); the {362} precise duration of the Babylonian captivity, viz., seventy years (xxv, 11, 12); the downfall of Babylon and the return of the Jews (xxix, 10-14). There are also many predictions concerning Messiah, whom he calls "Jehovah our righteousness." The final salvation of Israel is set forth in many passages: iii, 15-18; xxxi, 31-34; 1, 4, 5.

As the predictions of Jeremiah are not chronologically arranged, and no clue is left as to their true chronological order, it is sometimes very difficult to decide which predictions have already been fulfilled and which refer to events yet future. Only through the Spirit of revelation can this be determined.

HABAKKUK, B.C. 612-598, is thought to have lived in Judea shortly before the captivity. If this supposition is correct, he was contemporary with Jeremiah. The prophet commences his book with a lamentation over the sins of Judah, foretelling the judgment that was to be poured out over the people through the invasion of the Chaldeans. Then the destruction of the Chaldeans is shown unto him in a vision (chapter ii), and the book closes with a song, composed probably for the use of the people in public worship, and designed to comfort them under the coming afflictions.

DANIEL, B.C. 606-534, was born shortly before the Babylonian captivity and carried to Babylon in his eighteenth year. Here, through his faithfulness to his God, he soon rose to an eminent position, and retained his power during both the Babylonian and the Persian dynasties. He prophesied during the whole of the captivity, his last two prophecies being delivered two years after the return of the captives. He did not return to Palestine, but died in Babylon, at least ninety years old.

The first six chapters are a historic record, setting forth the events which led to the recognition of Daniel as a prophet of God, also the conversion of Nebuchadnezzar, the fall of Belshazzar and the promotion of Daniel to the office of a president over one hundred and twenty princes "who should be over the whole kingdom." This historic record is interwoven with predictions relating to the various kingdoms of the world. Thus in the second chapter we see before us, as in a beautiful panorama, a succession of kingdoms until the kingdom of God is being established, "never to be destroyed," "but it shall break in pieces and consume all these kingdoms, and it shall stand forever."

This prediction is distinct and clear, yet the remark made repeatedly before is applicable here: Revelation is necessary {363} in order to understand the details of its fulfilment. That God in the last days will establish an everlasting kingdom, is foretold plainly enough. But "except a man be born again, he cannot see the kingdom," so that the prediction given does not exclude the necessity of continuous revelation. Through revelation Daniel was enabled to predict the establishment of this kingdom; through revelation only can we perceive the establishment thereof and recognize its existence.

The second part of the book is prophetic and comprises in its wonderful views events from the time of Daniel to the final resurrection of the dead. It is an epitomized history of the world, written in advance of the events.

In chapter vii, the Babylonian, Medo-Persian, Grecian and Roman empires are represented by the four beasts: a lion, a bear, a leopard and a fourth beast "dreadful and terrible, and strong, exceedingly." This, the Roman beast (or kingdom) has ten horns, among which a "little horn" came up, having "eyes like a man and a mouth speaking great things." The prophet follows the proceedings of this beast and particularly the little horn until "the ancient of days" sits in judgment. Note that the whole of this vision has reference to the four empires in their religious connection with each other, as the dream of Nebuchadnezzar (chapter ii) represents them in their political connection. The "little horn" is therefore to be understood to represent the papal power, which afterward is said to have a time of twelve hundred and sixty years allotted to its blasphemous rule, after which time comes the triumph of the "Saints of the Most High."

In the eighth chapter the prophet has a vision concerning the Medo-Persian and the Grecian empires, the second and the third "beasts" of the previous vision. The Medo-Persian empire is represented by a ram with two horns, and the Grecian by a goat having a "notable horn," Alexander the Great, between its eyes. The conquests of Alexander are described, and also the divisions of his kingdom into four parts. Then rises "a little horn" as in the previous vision, a false, crafty tyrant, probably Antiochus Epiphanes, whose character is outlined, and whose oppressions of the people of God causes Daniel to faint and feel sick for many days. That this little horn represents Antiochus Epiphanes is a view entertained by the most ancient writers, but this does not exclude the probability that the papal power is also referred to as the complete fulfilment of this part of the prophecy. What Antiochus was to the Jews during the time of the Maccabees, the papal power has been to the Church of Christ in all ages.

{364} The ninth chapter contains a prayer offered by the prophet in behalf of himself and his people. He particularly supplicates God to again restore the sanctuary in Jerusalem. As an answer to this prayer, Gabriel appears and informs him of the precise time for the coming of Messiah, "to finish the transgression, and to make an end to sin, and to make a reconciliation for iniquity, and to bring in everlasting righteousness and to seal up the vision and prophecy, and to anoint the most Holy:" In seven weeks, or in forty-nine years, reckoning from the decree of Artaxerxes, 457 B.C., the walls of Jerusalem were to be rebuilt, though in times of great trouble. In sixty-two weeks, or four hundred and thirty-four years, Christ was to appear, and in the midst of one week, that is after three years and a half, to be slain.

In the tenth chapter we are allowed to cast a glance behind the veil, and contemplate the wonderful fact that heavenly messengers are employed to convey intelligence to holy men, and that they, while so doing, have to overcome opposing powers, much as mortal men have in the performance of their duties. A divine messenger has been sent to instruct Daniel concerning some records in "the Scripture of Truth," a heavenly record, but this messenger is met and opposed by "the prince of the kingdom of Persia," whereupon a struggle that lasts for twenty days follows. The victory would apparently have been dubious had not Michael himself come to the assistance of the messenger.

In the eleventh chapter, the things noted in "the Scripture of Truth" are detailed. These things commence with the history of Persia. Four kings are foretold: Cambyses, Smerdis, Darius and Xerxes (_v_. 2). Then follows a prediction of Alexander the Great, his history and his successors in "the South" (Egypt) and the North (Syria) down to the time of Antiochus Epiphanes (_v_. 3-29). Then follows the conquest of Syria by the Romans "Chittim," (_v_. 30), with the rise of the papal power (_v_. 31-89). The character of this power and many of its corrupt doctrines are here predicted with minuteness. Then come the invasions of the Saracens (the king of the South) and of the Turks (the king of the North). The countries to be conquered by the Turks are enumerated (_v_. 41-43), as are also those that were to escape. The chapter closes with a prediction concerning the end of the Turkish empire, yet to be fulfilled: "He shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him."

The first verse of the twelfth chapter predicts the full deliverance {365} of the Jewish nation through the interposition of "the great prince," Michael, an event to be looked for after the fall of "the king of the North," or the Turkish empire, and the next verses refer to the resurrection of mankind. The book closes with some chronological statements, unintelligible even to the prophet, himself (_v_. 8), but the promise is given that at the end of time many shall receive knowledge concerning these predictions (_v_. 4), a promise which evidently implies renewed revelations. For how could these things in the last days be known without such revelation, any more than Daniel could know them without revelation?

One thing is noticeable all through this prophetic record. Each new vision requires a new revelation from God. Daniel is constantly seeking knowledge from God concerning the right understanding of the visions given, and it is only through this means that he receives his knowledge. Continuous revelation was necessary to this the most remarkable prophet of the ancient world. So it is to us, if we want to understand the plans and purposes of the Almighty. Where there is no revelation spiritual darkness prevails, notwithstanding the plainest writings of God. A Belshazzar and the whole collegium of learned priests may see on the wall the "Mene, mene, thekel, upharsin," but a Daniel, a man in constant communication with God, is required to interpret it according to its right meaning.

EZEKIEL, B.C. 595-574, was carried captive to Babylon at the first invasion of Nebuchadnezzar, eleven years before the destruction of Jerusalem. He was contemporary with Jeremiah and Daniel, but lived some two hundred miles north of Babylon on the banks of the river Chebar. Tradition has it that he was put to death by a fellow-exile whom he had rebuked for idolatry.

The predictions of this prophet were delivered, some before and some after the destruction of Jerusalem by Nebuchadnezzar. Before this event he calls upon the people to repent and warns them against seeking aid of the Egyptians. He assures them that the fall of their beloved city was now unavoidable. When the Chaldean king commenced his siege of the city, God revealed this to the prophet in his exile: "Son of man," God says to him, "write thee the name of the day, even of this day: the king of Babylon set himself against Jerusalem this same day" (xxiv, 2). This was in the ninth year of his captivity. Three years later he received the intelligence that the city had fallen (xxxiii, 21). During this period all the predictions of the prophet are directed against {366} foreign nations. After he had heard of the fall of Jerusalem, his principal object in view is to comfort the people with promises of restoration and future blessings.

The closing chapters (xl-xlviii) of the book of Ezekiel undoubtedly refer to events yet future. The descriptions of the glorious building there given will no doubt once be recognized in a structure hereafter to be reared by the people of God. But as yet, like all unfulfilled predictions, much of it is obscure and cannot be understood until the light of revelation removes all obscurity therefrom.

OBADIAH, B.C. 588-583, is supposed to have prophesied during the period between the fall of Jerusalem and the conquest of Edom, five years later. On this supposition, he was a contemporary of Jeremiah, Ezekiel and Daniel.

His predictions are directed against the Edomites. And he especially points out that there was a great difference between the judgments executed upon Judah and upon Edom. For Judah should again be raised from her present fall and finally possess not only Judea, but also the land of the Philistines and that of the Edomites, while Edom should be "as though they had not been" (_v_. 16), a prediction that has been remarkably fulfilled to our own day. And while Edom is thus utterly swallowed up, "saviors shall come upon Mount Zion to judge the Mount of Esau, and the kingdom shall be the Lord's" (_v._ 21).

Three nations were foremost in afflicting the ancient people of God, viz.: the Assyrians, the Chaldeans, and the Edomites. Three prophets were commissioned by the Lord to announce the judgment upon these three nations: "Nahum foretells the destruction of the Assyrians, Habakkuk of the Chaldeans, and Obadiah of the Edomites."

THE RESTORATION OF THE JEWS.

As had been foretold by the prophets, and particularly by Isaiah, the exiled Jews were permitted to return home during the reign of Cyrus. As soon as they reached the Holy Land, we find them uniting their efforts to re-establish the religious rites of their fathers, aided by the noble leaders, Zerubbabel, Joshua, Ezra and Nehemiah. They erect an altar of burnt offering and rebuild the destroyed temple. Then the city wall is built, and various officers appointed as circumstances required. For further particulars the reader is referred to the books of Ezra and Nehemiah.

It may be well to state here--although the remark may, to {367} some extent, deviate from the subject under consideration--that the restoration of the Jewish nation at this time was very far from being that complete restoration to more than former privileges, liberty and glory, of which all the prophets had spoken in such glorious terms. The promise was that the whole remnant should be delivered, even if they were as numerous as the sand on the sea shore. But from Babylon only comparatively few ever returned. The company of Zernbbabel consisted of fifty thousand persons, and Ezra led six thousand more home. The great bulk of people that had been born in the foreign land never returned. (See Book of Esther).

Again, the promise was that a kingdom should be established, with the Holy City as the capital, an everlasting kingdom governed by God himself through Messiah. This promise has never yet been fulfilled. In fact, the Jews have never since their overthrow by Nebuchadnezzar been an independent nation, governed by rulers of their own, except during the very short rule of the Maccabees. After their return they continued to be tributary to the Persian king for about one hundred years, as a province of Syria. When Alexander had conquered Persia (Syria and Palestine with it), they fell into his hands. When the Grecian empire was divided, Palestine fell into the hands of Ptolemy Lagus as a part of the Egyptian monarchy, and it remained so for about one hundred years, when it was transferred to the kings of Syria, in which situation it greatly suffered during the frequent wars between Egypt and Syria. Antiochus Epiphanes, one of the Syrian kings, plundered the city and the temple and enslaved the people. For about three years and a half they were reduced to worse than Egyptian thraldom. Their sacred manuscripts were burnt, and the people were compelled to sacrifice to idols. The temple itself was dedicated to Jupiter, a statue of which was erected on the altar of God. Compare Daniel's prediction of "the little horn" (chapter viii, 9-12). Through the noble enthusiasm and patriotism of Mattathias and his sons, a struggle against the oppressor now took place which secured to the Jews a few years of dearly bought liberty and independence, but they were soon conquered by the Romans. Pompey marched his army into Judea, conquered Jerusalem and made the country tributary to Rome. Herod the Great deposed the last of the Maccabean family from his office, and Palestine has never since been an independent state. Ever since the Babylonian captivity the great bulk of the Jewish nation has been scattered abroad, without home, without temple, {368} without an altar, and strangers have been masters in the land of promise. It is therefore clear that all the prophecies that relate to the glorious restoration of the Jews must be understood of a great restoration yet future, a very important fact for the right understanding of those prophecies.

THE LAST PROPHETS OF THE OLD COVENANT.