Chapter II: Part 2

Mr. K. stated, that previously to the arrival of the Mormons, his only neighbours were the Indians, with whom he lived on the most friendly terms. Nothing could exceed their honesty and good faith in all their intercourse with him: and although heathens, Mr. K. considered them superior in morality and common sense to the "latter-day saints." Keokuk is the present chief of the Sacs and Foxes, having succeeded to the jurisdiction on the demise of the venerable Black Hawk, who died of grief at the age of eighty, in consequence of the treatment experienced by his nation at the hands of the United States. The residence of Keokuk and the chief village of his tribe, are situated near the Des Moines river, and about a day's journey westward of Montrose. The tribe consisted, before the war, of about nine thousand persons, who are now reduced to three thousand. The two sons of Black Hawk still survive, and are noble and princely both in person and in character. The Indians have the greatest possible contempt for Joseph Smith, and denominate him a Tshe-wal-lis-ke, which signifies a rascal. Nor have other false prophets risen more highly in their estimation. A few years since, that notorious deceiver Matthias made his appearance one evening at the door of Keokuk's "waikeop," or cabin. He wore a long beard, which was parted on each side of his chin; a long gun was on his shoulder, and a red sash around his waist. Keokuk demanded who he was, to which question Matthias replied, that he was Jesus Christ the only true God, and that he was come to gather the Indians, who were of the seed of Israel. "Well," said Keokuk, who is a very dignified man, "perhaps you are Jesus Christ, and perhaps you are not. If you are Jesus Christ you cannot be killed. If you are not Jesus Christ, you are a rascal and deserve to be shot. Look at these two fine rifle pistols; they were made in New York; they never miss their aim. Now see me sound them with the ram-rod. They have a tremendously heavy charge. Now I point them at you. Now I am going to fire." At this Matthias suddenly bolted, being unwilling that his claims should be tested by so novel and so striking a mode of theological argument. He afterwards obtained admission, at Keokuk's request, to the waikeop of an old Indian man and woman who lived alone. They gave him supper, and when he had fallen asleep they made a fire, and watched him all night, believing him to be the devil, whom they had heard described by the Roman Catholic missionaries.

These Indians have many remarkable customs. Before undertaking a war, their warriors fast forty days in a solitary cabin constructed of bark. During this period, they eat barely sufficient to keep themselves alive. They also sacrifice dogs; and having tied the dead bodies to trees about six feet above the ground, they proceed to paint the noses and stomachs of the victims with a deep red colour. They consult prophets, who are provided with sacred utensils, denominated medicine bags; and which contain the skins of "skunks," with other precious articles. When the warriors return from their fast, the people make a great feast on dogs which have been fattened for the occasion. None but men are allowed to attend. At the appointed hour, the warriors may be seen travelling to the rendezvous; each carrying, with great solemnity, his wooden bowl and wooden spoon. At the house appointed for the feast, the dead dogs are in readiness, together with a profusion of boiled Indian corn and beans. Mr. K. was present on one of these occasions, and took particular notice of the ceremonies. Some of the warriors began by cutting the dogs into equal portions, which they placed in a large iron kettle over a fire, and boiled for about half an hour. The remainder of the guests reclined upon mats on both sides of the house, while the fire burned briskly at the centre, the smoke escaping through an opening in the roof. The corn and beans were placed all round the room in wooden dishes upon the ground. The dog meat being sufficiently boiled, the pieces were taken out, and every person present received his share. A distinguished "brave" now arose, and made a speech; after which, a second stood up and repeated the monosyllable, "ugh." At this signal, all began to eat; holding the pieces of dog in their hands without knives or forks, and devouring with all their might. This feast on dogs is considered a sort of penance. Whoever swallows the whole of his portion is called a _big brave_; while those who are made sick by it, are denominated _squaws_. The men of this tribe enjoy themselves exceedingly at their villages during the winter, visiting one another with great sociability. All the hard work devolves upon the women, who cut down trees for firewood, make the fires, and minister like slaves to the comfort and luxury of their lords. These Indians, notwithstanding their neglect of the squaws, have many courteous and gentlemanly habits. They have no profane word in their vocabulary, and the most abusive words employed by them are _liar_, _rascal_, _hog_, and _squaw_. They, however, catch with facility the profane expressions of the whites, which they use with great readiness, and without understanding their signification. Thus, they will often employ an oath as a friendly salutation; and while kindly shaking hands with a friend, will curse him in cheerful and pleasant tones of voice.

The following morning (Tuesday, April 19th), a Mormon arrived with his boat and ferried me over to Nauvoo. A Mormon doctor accompanied me. He had obtained, I was told, a regular diploma from a medical school as a physician; but since the Mormons generally prefer miraculous aid to medicine, it is probable that his practice is somewhat limited. He argued with me as we were on the passage, and evinced a tolerable share of intelligence and acuteness. The success of Mormonism in England was a subject of great rejoicing to him. I observed, that I had reason to believe that the conquests of Mormonism in Britain had been principally among the illiterate and uneducated. This, he partially admitted; but he maintained that God had always chosen the poor, for they were rich in faith. I replied, that the class of persons to whom he referred, abounded in wrong faith no less than in right faith; and that among the lower class of persons in England, the wildest delusions, of the most contradictory character, had, from time to time, been readily propagated. I further remarked, that the same class of people who believed in Joanna Southcote, might easily be persuaded to credit the divine mission of Joseph Smith. I begged him to inform me whether the Mormons believed in the Trinity. "Yes," he replied; "we believe that the Father is God, the Son is God, and the Holy Ghost is God; that makes three at least who are God, and no doubt there are a great many more." He went on to state, that the Mormons believe that departed saints become a portion of the Deity, and may be properly denominated "Gods."

On landing at Nauvoo, I proceeded with the Doctor along the street which I mentioned before as bordering on the strand. As I advanced with my book in my hand, numerous Mormons came forth from their dwellings, begging to be allowed to see its mysterious pages; and by the time I reached the prophet's house, they amounted to a perfect crowd. I met Joseph Smith at a short distance from his dwelling, and was regularly introduced to him. I had the honour of an interview with him who is a prophet, a seer, a merchant, a "revelator," a president, an elder, an editor, and the general of the "Nauvoo legion." He is a coarse, plebeian person in aspect, and his countenance exhibits a curious mixture of the knave and the clown. His hands are large and fat, and on one of his fingers he wears a massive gold ring, upon which I saw an inscription. His dress was of coarse country manufacture, and his white hat was enveloped by a piece of black crape as a sign of mourning for his deceased brother, Don Carlos Smith, the late editor of the "Times and Seasons." His age is about thirty-five. I had not an opportunity of observing his eyes, as he appears deficient in that open, straightforward look which characterizes an honest man. He led the way to his house, accompanied by a host of elders, bishops, preachers, and common Mormons. On entering the house, chairs were provided for the prophet and myself, while the curious and gaping crowd remained standing. I handed the book to the prophet, and begged him to explain its contents. He asked me if I had any idea of its meaning. I replied, that I believed it to be a Greek Psalter; but that I should like to hear his opinion. "No," he said; "it ain't Greek at all; except, perhaps, a few words. What ain't Greek, is Egyptian; and what ain't Egyptian, is Greek. This book is very valuable. _It is a dictionary of Egyptian Hieroglyphics._" Pointing to the capital letters at the commencement of each verse, he said: "Them figures is Egyptian hieroglyphics; and them which follows, is the interpretation of the hieroglyphics, written in the reformed Egyptian. Them characters is like the letters that was engraved on the golden plates." Upon this, the Mormons around began to congratulate me on the information I was receiving. "There," they said; "we told you so--we told you that our prophet would give you satisfaction. None but our prophet can explain these mysteries." The prophet now turned to me, and said, "this book ain't of no use to you, you don't understand it." "Oh yes," I replied; "it is of some use; for if I were in want of money, I could sell it, and obtain, perhaps, enough to live on for a whole year." "But what will you take for it?" said the prophet and his elders. "My price," I replied, "is higher than you would be willing to give." "What price is that?" they eagerly demanded. I replied, "I will not tell you what price I would take; but if you were to offer me this moment nine hundred dollars in gold for it, you should not have it." They then repeated their request that I should lend it to them until the prophet should have time to translate it, and promised me the most ample security; but I declined all their proposals. I placed the book in several envelopes, and as I deliberately tied knot after knot, the countenances of many among them gradually sunk into an expression of great despondency. Having exhibited the book to the prophet, I requested him in return to shew me his papyrus; and to give me his own explanation, which I had hitherto received only at second hand. He proceeded with me to his office, accompanied by the multitude. He produced the glass frames which I had seen on the previous day; but he did not appear very forward to explain the figures. I pointed to a particular hieroglyphic, and requested him to expound its meaning. No answer being returned, I looked up, and behold! the prophet had disappeared. The Mormons told me that he had just stepped out, and would probably soon return. I waited some time, but in vain: and at length descended to the street in front of the store. Here I heard the noise of wheels, and presently I saw the prophet in his waggon, flourishing his whip and driving away as fast as two fine horses could draw him. As he disappeared from view, enveloped in a cloud of dust, I felt that I had turned over another page in the great book of human nature.

The Mormons now surrounded me, and requested to know whether I had received satisfaction from the prophet's explanation. I replied that the prophet had given me no satisfaction, and that he had committed himself most effectually. They wished to know my own religious opinions. I informed them that I had been educated in the Church of England, to which I was conscientiously attached. One of the Mormons said that the Church of England had a form of godliness, but denied the power thereof, and that it was the duty of all men to turn away from her. I asked him what he understood by the _power_ of godliness. He replied, "the power of working miracles and of speaking in unknown tongues." He maintained that the Church of England denied that the gifts of the Holy Ghost are communicated at the present day to the people of God. I told him that he was mistaken, and referred him to the passages in the "Service for the Ordering of Priests," "Receive the Holy Ghost for the office and work of a Priest in the Church of God." And again,

"Thou the Anointing Spirit art,
Who dost thy _sevenfold gifts_ impart."

And again,

"Thou in thy gifts art manifold,
By _them_ Christ's Church doth stand."

Another said that the ministers of the Church of England were dumb dogs, that its bishops were regardless of the advancement of the gospel, that their belly was their God, and that money was their idol. I inquired whether he was particularly well acquainted with the English bishops and clergy. He replied, that he had never been out of America; but that he had received these accounts from travellers. I told him that I had been personally acquainted with many of the bishops and clergy of the English Church, and that his assertion was not agreeable to the truth. A renegade now came forward, who stated himself to have been a member of the Established Church of Ireland. He said that the Thirty-nine Articles were a bundle of inconsistencies from beginning to end. I begged him to specify some of the inconsistencies. He said that the first Article asserts that God is without body, parts, or passions; that the second Article teaches that Christ is God; and that the fourth Article states that Christ ascended into heaven with his body, flesh, and bones. Thus, he maintained, the fourth Article was inconsistent with the first. I replied, that the same charge of inconsistency might be applied to the Scriptures with equal fairness, and quoted the texts by which the doctrines of the first, second, and fourth Articles are distinctly proved. He flew off at once to another subject, and maintained that baptism in the Church of England is not valid, inasmuch as it is not administered by persons having authority. I asked him what constituted a sufficient authority. He replied, "a commission from Christ, proved by the possession of miraculous gifts." I said that the English clergy possessed a commission from Christ, which could be proved most conclusively, even in the absence of miraculous gifts at the present time. He wished to know how their commission could be proved without miracles. I told him that the bishops of the English Church, by whom the inferior clergy are ordained, are apostles just as truly as St. Barnabas and St. Timothy were. This statement took him altogether by surprise; he looked at me incredulously, and wished for proof. I presented him with a brief outline of the clear and simple argument for the Apostolic Succession, and showed him historically that bishops have been always consecrated by bishops from the age of inspiration to the present time; that the commission of our Saviour to the eleven, extending as it did through all time and all the world, _implied_ an apostolical succession till the day of judgment; that Scripture testifies to a succession of Apostles as long as Scripture can testify to it; and that afterwards the continuance of the succession is proved by a vast number of Christian writers down to the present time. He considered for a moment, and then said, that such a succession must have come through Rome; that Rome was the mother of harlots, and that the Church of England was the eldest of her numerous family of daughters. "The Church of England," said he, "reminds me of a story I heard about an old cow--" As he was becoming abusive I thought it best to check him, and seriously requested him to inform me whether it was an English cow or an Irish bull of which he was speaking. At this the younger Mormons began to laugh, and Paddy seemed rather disconcerted and was silent.

An old American in a blue home-spun suit, and with a disagreeable expression in his face, now entered the lists against me. He told me that I was in great darkness and unbelief, and that I ought to repent, obey the gospel, and be baptized. I replied, that as for repentance, I repented every day; as for obedience, without boasting, I might claim to be equal to the "Latter-day Saints;" and as for baptism, I had been lawfully baptized by one having authority. He said that Church of England baptism possessed only the authority derived from Acts of Parliament, and that the English Church was merely a Parliament Church. I replied, that the English Church had a double sanction: first, that of Christ--who founded the Catholic Church, of which the English Church is a portion; and secondly, that of Parliament, by which, long after its foundation, it was acknowledged as the National Religion. "As for you Mormons," I said, "it is now my turn to say something about your religion, since you have spoken freely of mine. It is easy for you to argue as you do about the descent of the Indians from Israel, the probability of the restoration of miraculous powers to the Church, and the errors and inconsistencies of existing sects; but in regard to the real question at issue, on which your religion depends, namely, the inspiration of your prophet, you have given me no satisfaction whatever." They requested me to state what evidence I should consider satisfactory. I replied, "When the Jewish dispensation was to be introduced, God enabled Moses to work great wonders with his rod. God smote a mighty nation with miraculous plagues. He divided the Red Sea and the River Jordan. He came down on Mount Sinai amid clouds and lightnings and the terrific sound of the trumpet of heaven. He caused Moses to strike the rock and the waters gushed forth. He rained down manna for the space of forty years in the wilderness. Again, when the Christian dispensation was to be established, Christ walked upon the waters; He controlled the winds and the waves; He fed assembled thousands with a few loaves and fishes; He healed the sick; He opened the eyes of the blind; He brought the dead to life; and finally, He raised Himself from the grave.

"You maintain that your prophet is sent to establish a third dispensation. I demand, therefore, what signs are given to prove his commission?"

The old man replied, that the healing of the sick, the casting out of devils, and the speaking of unknown tongues, were very frequent in the "Latter-day Church." I said that signs of that kind were of a very doubtful description, since the imagination possessed great power over the nervous system. I inquired whether Smith had ever walked across the Mississippi, or brought a dead man to life, He replied in the negative; but said, that among them the blind received their sight, and the ears of the deaf were opened. I then observed, "You perceive that I am rather deaf, and you say that I have no faith. Now can you open my ears so that I may hear your arguments more distinctly?" Immediately the old man stepped forward, and before I was aware of his object, thrust his fore-fingers into my ears, and lifting up his eyes, uttered for about a minute in a loud voice some unintelligible gibberish. "There," he said finally, "the Holy Ghost prompted me to do that, and now you have heard the unknown tongue." "But my hearing is not improved," I said. "That," he replied, "is because you have no faith. If ever you believe the Book of Mormon, you will immediately recover perfect hearing, through the gift of the Holy Ghost." I looked at him somewhat severely and said, "Take care, old man, what you say. When you employ the names of Father, Son, and Holy Ghost, you should speak with awe and reverence; but you and other Mormons here, as far as I have observed, employ the most sacred terms with the most disgusting levity. How miserable, how barren were your services on last Sunday; how cold your worship, how utterly unedifying and farcical your preaching. The Holy Ghost was manifestly absent from your assembly, which resembled a Jewish Synagogue more than a Christian congregation. There was no Bible, there was no Lord's Prayer, there were no motives presented to humiliation, self-examination, or any branch of devotion; nothing but senseless speculations on the character of God, idle assertions of special revelations and miraculous gifts, and disgraceful advertisements of stolen goods." Here they interrupted me and said, that their preachers did not need the Bible, being inspired by the Holy Ghost. "No," I said, "it is not inspiration, it is a Satanic delusion. Your prophet has committed himself to-day, and I will make the fact known to the world. Would you believe a man calling himself a prophet, who should say that black is white?" "No," they replied. "Would you believe him if he should say that English is French?" "Certainly not." "But you heard your prophet declare, that this book of mine is a Dictionary of Egyptian hieroglyphics, written in characters like those of the original Book of Mormon. I know it most positively to be the Psalms of David, written in ancient Greek. Now what shall I think of your prophet?" They appeared confounded for a while; but at length the Mormon doctor said, "Sometimes Mr. Smith speaks as a prophet, and sometimes as a mere man. If he gave a wrong opinion respecting the book, he spoke as a mere man." I said, "Whether he spoke as a prophet or as a mere man, he has committed himself, for he has said what is not true. If he spoke as a prophet, therefore, he is a false prophet. If he spoke as a mere man, he cannot be trusted, for he spoke positively and like an oracle respecting that of which he knew nothing. You have talked to me very freely respecting the Church to which I belong; but I hardly like to tell you what I think respecting your religion, lest I should hurt your feelings." "Speak out," said some. "Go on," said others. "If Smith be not a true prophet," I said, "you must admit that he is a gross impostor." "We must," they replied. "Then I will freely tell you my opinion, so that you may not think that I intend to say at a distance what I would not say in Nauvoo itself. I think it likely that most of you are credulous and ignorant, but well-meaning persons, and that the time at least _has_ been when you desired to do the will of God. A knot of designing persons, of whom Smith is the centre, have imposed upon your credulity and ignorance, and you have been most thoroughly hoaxed by their artful devices. Mahomet himself was a gentleman, a Christian, and a scholar, when compared with your prophet. And oh! how mournful to look round, as I can at present, and to reflect, how many have been drawn away from their homes, dragged across earth and sea, and brought to this unwholesome spot, where, with the loss of substance and of health, they are too often left to perish in wretched poverty and bitter disappointment." One of the Mormons who had listened attentively to what I said, now remarked with some solemnity of manner, "If we are deceived, then are we of all men the most miserable." "Indeed I believe you are most miserable," I replied, "and I pity you from the very bottom of my heart. And oh! how gladly would I see you delivered from this awful delusion, and returning to the bosom of that holy Catholic Church, from which many of you have apostatized. There you may find plain and honest teaching, without these lying signs and wonders. There you may find holy and solemn services fitted for the edification of the people of God. There you may find a true baptism, a true communion, true gifts of the Holy Ghost, and true ministers who descend in one unbroken line from the Apostles sent forth by Christ Himself." Several of them now said that faith is the gift of God, that God had promised to give wisdom to those who should ask it; that they had prayed to God to guide them into all truth, and that He had led them to believe in the book of Mormon. I replied that God had appointed certain means of ascertaining the truth, and that if we neglect those means it will be vain to pray to Him for guidance. Thus He had declared his Church to be the pillar and ground of truth. But it was evident that they had not built upon the true ground, for they had attached themselves not to the apostolic Church, but a sect barely fifteen years old. The old man in blue now told me that they pitied me as much as I pitied them. "Come, my friend," he said to me, "let you and I go down to the Mississippi, only let me put you under the water and baptize you, and when you come up again, you will see all mysteries clearly, and will believe in our great signs and wonders." I told him in reply, that to submit to such a baptism would be almost the greatest sacrilege which a Christian could commit. "I must now leave you," I proceeded, "I have been among you three days; I have expressed my sentiments freely respecting your religion and your prophet, and I heartily thank you that you have listened to me with attention, and that although you have had me altogether in your power, you have not put me under the Mississippi and kept me there."

I walked to the ferry with the Mormon who had brought me over in the morning, the Mormon doctor, and one or two others. When we arrived at the boat we found it safe, as it had been carefully padlocked in the morning. The oars, however, were missing, a circumstance which caused great vexation to the owner. He exclaimed "My oars are gone; somebody has hooked my oars." "Who has taken your oars?" I asked. "Some of the boys, I guess," he replied. "What! some of the young Latter-day Saints?" I said. "I guess it was," he answered. "But do not the young saints learn the ten commandments," I demanded, "and especially the eighth, 'Thou shalt not steal?'" "I guess they know them all," the poor man answered, "but any how they don't practise them." Accordingly he took a piece of board in his hands, and having given another piece to one of his companions, he proceeded rather awkwardly to paddle across the wide and rapid stream. A third piece of board was given to the doctor, who sat with me in the stern, to be used as a rudder. For some time we advanced tolerably well; but before long the doctor began to argue with me vehemently. He said that no man could obtain salvation, who devoted so little attention to the truth of God as I had done; and that instead of spending only three days, I ought to have remained at least three weeks at Nauvoo. I told him that I had seen quite enough to convince any person of ordinary understanding, that Smith was an impostor. He replied that Smith might be as bad as he was reported to be, but that his prophecies would not thereby be proved false. He might be a swindler, a liar, a drunkard, a swearer, and still be a true prophet. David was a murderer and an adulterer, and yet was a true prophet. St. Peter said that even in his time "David had not yet ascended into heaven." David was in hell, for no murderer had eternal life abiding in him. So Smith might be as infamous as David was, and even deny his own revelations, and turn away from his religion, and go to hell; but this would not affect the revelations which God had given by him. It was in vain that I attempted to correct the doctor's false positions; the stream of his eloquence had begun to flow, and, finally, I suffered it to flow unchecked. He said that the truth of Mormonism did not depend on the character of Smith or of any other man. That our Lord had told the Jews that there were other sheep, not of that fold, whom He intended to bring, and that in accordance with this declaration, after his ascension into heaven, He descended again in America and preached the Gospel to the Indians, as the veracious history of the book of Mormon assured us. That for his own part, his faith had been produced solely by the power of God, and that if he was deceived, God Almighty had deceived him, and no other. "I was once an honest Atheist," he proceeded, "I felt that Christianity could not be true, since Christians have not yet decided among themselves what Christianity is. I was induced by curiosity to listen to the preaching of a Mormon elder. My attention was strongly arrested; I began to believe in God, and for many weeks and months was earnest in my prayers to Him for a knowledge of the truth. After the space of six months, I was one night lying awake in my bed meditating, when suddenly a conviction of the reality of the Christian religion flashed upon my mind like lightning. I saw the truth of the Scriptures and of the book of Mormon. I felt powerfully convinced that the prophecies of Joseph Smith were from God. At the same time I was filled with a supernatural extasy which resembled heaven itself. I could not restrain my feelings, but cried out, O my God, if it be thus to be baptized with the Holy Ghost, what must it be to be baptized with fire! From that time I have been a member of the 'Latter-day Church,' and, believe me, I would rather be an honest Atheist again, than embrace the doctrines of any of the sects. If the religion which I profess be false, there is no true religion upon earth."

The doctor's zeal had so completely carried him away, that he quite forgot his duty as helmsman. The boat was now about the middle of the Mississippi, and after sundry tortuous windings, seemed about to return to Nauvoo. The poor fellows who were paddling with the boards complaining of the doctor's steering, I volunteered to take the helm, and the medical gentleman forthwith resigned his piece of board into my hands. The skiff now proceeded with a straight course, and we shortly landed in Iowa. The doctor, on parting from me, complimented me somewhat equivocally on my seamanship, by observing, that if I knew the way of salvation as well as I knew how to steer, I might have a good chance of getting to heaven.

During the remainder of the day, I employed myself in obtaining testimony from persons residing in Iowa in reference to the conduct and character of their Mormon neighbours. I have every reason to believe that this testimony is correct, partly because it agrees with what I myself saw and heard in Nauvoo, and partly on account of the character and respectability of the witnesses.

The reader must have already inferred from my description, that the false prophet himself is a coarse and gross personage, by no means punctilious in regard to truth. The following facts related by actual witnesses will not therefore appear incredible.

Before the Mormons settled in the vicinity, no shop for the sale of spirituous liquors had been established in Montrose. After their arrival two of their preachers commenced a grog-shop in that place, which was principally supported by the "Latter-day Saints." In September 1841, the prophet being in Montrose, became intoxicated at this shop. While in this condition he told the by-standers "that he could drink them all drunk," and requested the shop-keeper to treat all his friends at his expense.

On another occasion, having been discharged from arrest, through informality in the writ requiring his apprehension for high treason against the State of Missouri, Smith gave a party at Monmouth, and, after a regular frolic with his lawyers and friends, became thoroughly intoxicated. On being asked how it was that he, a prophet of the Lord, could get drunk, he replied, that it was necessary that he should do so, in order to prevent his followers from worshipping him as a God.

While intoxicated at Montrose, at another time, he was heard by several persons saying to himself, "I am a P.R.O.F.I.T. I am a P.R.O.F.I.T."--spelling (or rather mis-spelling) the word deliberately, and repeating the letters in solemn succession.

About two years since, at a political convention held in Nauvoo, the prophet became intoxicated, and was led home by his brother Hyrum. On the following Sunday, he acknowledged the fact in public. He said that he had been tempted, and had drunk too much; but that he had yielded to the temptation for the following reason:--Several of the elders had got drunk, and had never made confession; but he was desirous of getting drunk and confessing it, in order to set the elders a good example.

The language of the prophet is gross in the extreme. A Mormon, for example, having made some remarks derogatory to "the elect lady," Mrs. Smith, the prophet was dreadfully exasperated. He endeavoured to find out the name of the offender; but, being unable to do so, he alluded to the subject in a sermon, preached in the open air, at Montrose, on the 9th of May, 1841. He said, "I hope I may never find out that person; for if I do, my appetite shall never be satisfied till I have his blood; and if he ever crosses my threshold I will send him to hell."

I have already stated some circumstances which may appear to reflect on the common honesty of some of the Mormons. Mr. K. mentioned that he had lived five years among heathen Indians, and had never been robbed by them of the most trifling article. During the three years which have elapsed since the settlement of the Mormons at Montrose and Nauvoo, _fourteen robberies_, to the amount of two thousand dollars, have been committed upon his property. 1st, His store was robbed of goods worth five hundred dollars; 2nd, his warehouse was plundered of one barrel of pork, two barrels of sugar, and five kegs of lard; 3rd, his smoke-house was despoiled of thirty-three hams and eleven shoulders; the 4th robbery deprived him of a barrel and a half of salt; the 5th, of another barrel of salt; the 6th, of a saddle, bridle, and martingale, which were taken from his stable; 7thly, four wheels were taken from his waggon; 8thly, three saddles and bridles and a martingale from his stable; 9thly, sixty bushels of wheat from his granary; 10thly, six boxes of glass, a hundred and fifty pounds of bacon, and two boxes of axes, from his warehouse; 11th, six more barrels of salt; 12th, between three and four hundred bushels of Indian corn; 13th, one wheel was stolen from his chariot within an enclosure; and, 14th, his store was robbed of forty-two pieces of dark prints, five or six pieces of satinette, and other articles, worth about four hundred dollars.

Joseph Smith, alluding to these robberies in a sermon, said that he "did not care how much was taken from Mr. K. and his brother." He cited the example of Christ and his apostles, who, he said, when hungry, scrupled not to steal corn while walking in the fields. He added the following words,--"The world owes me a good living; if I cannot get it otherwise, I will steal it, and catch me at it if you can."

He has, however, thought fit to disavow these principles. In the "Times and Seasons" of Dec. 1, 1841, we have the following official document:

"State of Illinois, } SS.
Hancock County. }

"Before me, John C. Bennett, Mayor of the City of Nauvoo, personally came Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints (commonly called Mormons), who, being duly sworn according to law, deposeth and saith, that he has never, directly or indirectly, encouraged the purloining of property, or taught the doctrine of stealing, or any other evil practice; and that all such vile and unlawful acts will ever receive his unqualified and unreserved disapproval, and the most vigorous opposition of the Church over which he presides; and further this deponent saith not.

"JOSEPH SMITH,

"President of the Church of Latter-day
Saints."

After this follows an account of two unlucky Mormons, who seem to be selected as scape-goats. Being officers of the Nauvoo legion, they are tried by court martial, found guilty of theft, and sentenced to be cashiered. Joseph Smith solemnly approves of this sentence, and the proceedings are published in the "Times and Seasons." About the same time, five Mormons are gazetted as being expelled from the church for larceny.

The following circumstance was mentioned as a specimen of the manner in which these singular heretics endeavour to rid themselves of the imputation of thievishness universally cast upon them. In the winter of 1841, a Mormon was committed to the penitentiary on a charge of horse-stealing. Upon this, the "Saints" denied that he was a Mormon. Two Mormon preachers, however, offered themselves as bail for the prisoner, and having effected his liberation, speedily decamped. When the spring session of the court of Lee County for 1842 had arrived, it appeared that the accused had followed their example, for neither he nor his securities were to be found.

The sufferings experienced by many of the English emigrants at Nauvoo were described as truly appalling. Nauvoo is one of the most unhealthy spots on the Mississippi, between New Orleans and the Falls of St. Anthony. This insalubrity is produced by the low islands adjoining the city, which are frequently overflowed. Sufficient evidence of the unhealthiness of the place is furnished in the following extract from a "revelation given to Joseph Smith, January 19th, 1841," and published in the "Times and Seasons" for June 1st, 1841:

"Verily thus saith the Lord unto you, my servant, Joseph Smith,--I am well pleased with your offerings and acknowledgements which you have made; for unto this end have I raised you up, that I might show forth my wisdom through the weak things of the earth. * * * * * Let no man go from this place who has come here _a_ssaying to keep my commandments. If they live here, let them live unto me, and if they die, let them die unto me; for they shall rest from all their labour here, and shall continue their works. Therefore, let my servant William put his trust in me, and cease to fear concerning his family, because of the sickness of the land. If ye love me, keep my commandments, and the sickness of the land shall redound to your glory."

I was informed again and again in Montrose, that nearly half of the English who emigrated to Nauvoo in 1841 died soon after their arrival. Far from the graves of their fathers, remote from the ministers of the true faith, they ended their days in want and wretchedness, and were buried without that respectful solemnity which in England is not denied even to the pauper from the workhouse.

In his sermon of the 9th of May, 1841, the following words of _most Christian consolation_ were delivered by the prophet to the poor deluded English.

"Many of the English who have lately come here have expressed great disappointment on their arrival. Such persons have every reason to be satisfied in this beautiful and fertile country. If they choose to complain, they may; but I don't want to be troubled with their complaints. If they are not satisfied here, I have only to say this to them,--Don't stay whining about me, but go back to England and be d--d."

One of Joseph's missionaries, having returned from a mission to England, preached a sermon at Nauvoo on Sunday, July 4th, 1840. Having given an account of his proceedings during his absence, and alluded to the converts whom he had persuaded to settle near Nauvoo, he proceeded to speak as follows:--"I have not had an opportunity to visit these English brethren since my return. I cannot spend my time in visiting them. If they are as much dissatisfied as they are said to be, I have only this to say to them,--You had better go back to England; but if you go, go like men and be d--d, and don't whine about it."

The Secretary for the territory of Iowa was present on this occasion, and remarked to my informant, that he was astonished at hearing these expressions from the very man who had brought these poor people a distance of six thousand miles.

The method in which the Mormons baptize is a perfect burlesque on the holy initiatory sacrament of the gospel. On one occasion, a hundred and sixty-five persons were baptized by immersion at Nauvoo, some for the remission of sins, and some for their deceased friends, which is their baptism for the dead. This business was done by seven elders, who enjoyed it as a capital frolic. One of these elders baptized a woman six times during the same day. Not satisfied with this, she presented herself a seventh time, when the elder jocosely remarked, "What! haven't you got wet enough already?" A very tall man offering himself, the elder, who is very stout, laughed aloud, and said, "I am the only one big enough to put tall chaps like you under water."

The Christian reader will feel that he has now had enough of these awful profanations; and I assure him that nothing but a sense of the duty of exposing imposture could have induced me to commit them to paper. A mere selection from the sayings, writings, and doings of the leading Mormons, equal to the preceding in horrid wickedness, would fill volumes. Enough has been said, however, to prove that Mormonism is associated in the minds of its most zealous advocates with dispositions and actions the very reverse of those which are inculcated by the Gospel, and exhibited in the example of Jesus Christ.

In the evening subsequent to my last visit to Nauvoo, I walked by the western banks of the noble Mississippi. Beside me flowed its smooth waters, undisturbed by the slightest ripple. On the eastern bank the rays of the setting sun were reflected from the windows of Nauvoo, and his parting beams illuminated the white dwellings of the prophet and his followers. It was a time adapted to serious reflection. I felt convinced, that palpable as are the absurdities of Mormonism, it is a system which possesses many elements of strength, and of extension. When the present generation of deceivers and of dupes shall have gone to their graves, a new class of Mormons may have arisen, educated in the principles of the sect, and taught by experience to disavow some features in their religion which are at present its shame and its disgrace. They may consign Joseph Smith to perdition, together with the sweet Psalmist of Israel; while his doctrines, somewhat refined, may be a rule of faith and action to admiring millions. It remains (under God) for Christians of the present day to determine whether Mormonism shall sink to the level of those fanatical sects which, like new stars, have blazed for a little while, and then sunk into obscurity; or whether, like a second Mahometanism, it shall extend itself sword in hand, until, throughout western America, Christianity shall be levelled with the dust.

And how shall Christians effectually avert the calamity? I reply, by encouraging the feeble and infant Christian institutions already existing in that wonderful land which Mormonism, even now, claims as its own. As a Churchman, I feel almost ashamed for my Church, when I reflect upon the heavy discouragements which are suffered to afflict the amiable and patient missionary bishop of Missouri, Iowa, and Wisconsin. Where are the zealous missionaries who should be flocking to his assistance? Where are the means which should be provided for the support of a learned clergy in the rising cities of the west? Why is Kemper College, the first and only institution of the Church beyond the Mississippi, permitted to languish, while the Mormon temple, and the Mormon university, offer their delusive attractions to the rising generation? Why is the venerable bishop of Illinois permitted to labour almost alone, while the missionaries of Joseph Smith, with a zeal worthy of the true Church, perambulate his diocese and plant their standard in every village?

If the Churches of England and America possessed the activity of the Mormons, questions like the above would soon be needless. Churchmen would contribute from their poverty as well as from their riches; churches would be erected, missionaries maintained, and colleges in which a learned clergy could be educated, would be liberally endowed. Fanaticism, no longer rampant, would hide itself in the darkest recesses of the forest; while pure and genuine religion would be the comfort of the weary emigrant, and the faithful guide of the fifty millions who, doubtless, before another century, will occupy the valley of the Mississippi.

How present exigencies shall be met, is a question worthy of the careful consideration of all, both in England and America, who are solicitous for the advancement of truth and piety. The appointment of a self-denying missionary to reside in the immediate vicinity of Nauvoo, might in some degree check the rising heresy. Such a missionary should be thoroughly acquainted with the Mormon controversy; patient, willing to endure contradiction and persecution, and able to accommodate himself readily to all circumstances, and to all classes of people. Those who become disgusted with Mormonism might thus be saved from embracing Atheism; the poor disappointed English might be relieved, encouraged, and restored to the Church of their fathers; the progress of the delusion might be closely watched, and the artifices of its leaders duly exposed.

It is also worthy of remark, that the success of Joseph Smith appears to warrant a system of emigration and settlement conducted on religious principles. The notorious Owen, as is well known, attempted the establishment of an Infidel community at New Harmony, in Indiana, and totally failed. Joseph Smith has availed himself of the religious principle natural to man, and has triumphantly succeeded. If a false faith has thus prevailed, true religion might accomplish wonders. Whatever may be said, and much may be said with truth, respecting the superior claims of the British colonies, it is certain that a vast proportion of those who emigrate from Great Britain and Ireland, proceed to the United States. Numbers of these have been educated in the principles of the Established Church; and yet, from various causes, few of them comparatively attach themselves to the Church in America. Many connect themselves with various dissenting denominations; while still more, it is to be feared, sink into heartless apathy and irreligion. But we will suppose that a large body of members of the Church determine upon emigrating, on a system which shall secure mutual co-operation and religious fellowship. Before leaving home, the outlines of their plan are fixed: they are accompanied by a sufficient number of well-educated pastors and teachers: they purchase a district of four or five thousand acres in a healthy portion of Iowa, for example: they obtain from the legislature charters for a city, a college, and a church, respectively: they erect their own dwellings upon a handsome and tasteful design: they elect a mayor and a corporation for their rising city. A substantial Church is built, which may afterwards form one wing of a noble Gothic Cathedral. Schools and teachers are provided for the children, professors are appointed for the college, libraries are commenced, and halls are erected. Allotments of land are set aside for the perpetual maintenance of religion and Christian education. The clergy, if sufficiently numerous, elect, with the approbation of the laity, some learned and active man as their bishop, who is afterwards duly consecrated by the authorities of the American Church. The Church now appears in its fulness and dignity; and missionaries go forth from the city, in sincerity and truth, to traverse the land and to convert its inhabitants.

This is not a chimerical idea, it is a sketch of what might be realized with little difficulty. Discouragements would occasionally arise; but ultimately, with proper management, such a plan would undoubtedly succeed. A new point of attraction would thus be presented to European and American emigrants, and the power of the false prophet would be shaken to its foundation.

APPENDIX.

PAGE 2. "Amid countless forms of schism."

Bishop Kemper gives the following information on this subject, in a recent appeal to the European Churches.

"Under a canon of the Protestant Episcopal Church, passed in the
year 1835, I was consecrated a missionary Bishop for Indiana and
Missouri, to which were afterwards added Wisconsin, Iowa, and the
country beyond the Mississippi, extending southward to latitude 36 deg.
30', northward to the British possessions, and westward to the
Pacific Ocean. This region contains a million of square miles, a
million and a quarter of white and negro inhabitants, and numerous
Indian tribes amounting in population to not less than three hundred
thousand souls. I proceeded forthwith to my field of labour, and
found many members of our Catholic and Apostolic Church straying
from her fold through the want of pastors. Romanism, heresy, schism,
infidelity, paganism, and a new religion--known as Mormonism,
extensively pervading the land; and not more than six or seven
clergymen of our church scattered at wide intervals over this
prodigious surface. I also found that about thirty thousand
emigrants from Europe annually settled within my jurisdiction, a
large proportion of whom were members of the Reformed Churches of
Great Britain, Germany, Prussia, Norway, Sweden, and Denmark, in
addition to a vast influx of settlers from the eastern parts of the
United States, and British America."

Speaking of the Roman Catholics, the Bishop says,

"Within the bounds of my mission, where I have (1841) but
twenty-three fellow-labourers, they have three bishops, and one
hundred and six priests. They annually receive large funds from
Vienna, Lyons, &c., by which they are enabled to erect splendid
cathedrals, extensive colleges, large convents, and substantial
stone churches. In St. Louis alone they have a large cathedral,
which cost, it is said, eighty thousand dollars, to which, beside
the bishop, there are attached four clergymen, who preach and
catechise every Sunday in English, French, and German. They have
also four chapels, and a splendid church, as yet unfinished, one
hundred and twenty feet in length, and eighty in width. The present
position of their diocese of St. Louis is as follows:--fifty-six
churches, nine churches building, sixty other stations,
seventy-three clergymen, two ecclesiastical seminaries, two colleges
for young men, one academy for boys, ten female convents, ten
academies for young ladies, four schools, and eight charitable
institutions."

PAGE 3. "A New Book."

The Book of Mormon contains five hundred and eighty-eight duodecimo pages, consisting of fifteen different books, purporting to be written at different times, and by different authors, whose names they respectively bear. The period of time covered by these spurious records is about a thousand years, commencing with the time of Zedekiah, and terminating with the year of our Lord 420. It professes to trace the history of the American aborigines, from the time of their leaving Jerusalem in the reign of Zedekiah, under one Lehi, down to their final disaster near the hill Camorah, in the state of New York, in which contest, according to "the prophet Moroni," about 230,000 were slain in a single battle, and he alone escaped to tell the tale. These records, with which various prophecies and sermons are intermingled, are declared by Smith to have been written on golden plates, in "the reformed Egyptian character," and discovered to him by an angel in the year 1823. An English edition of the Book of Mormon, _revised and corrected_, has been published at Manchester, for the benefit of British "Saints."

PAGE 4. "a large portion of whom are natives of Christian and enlightened England."

I am permitted by a clergyman of the diocese of Chester to give the following extracts from a letter, addressed by him to me, February 4th, 1842.