(R. M. BRYCE THOMAS, LONDON, ENG.)
Previous to my visiting Salt Lake City, Utah, in the months of July and August, 1896, I knew nothing of the Church of Jesus Christ of Latter-day Saints beyond the fact that it was commonly known as the Mormon Church.
During my stay of nearly a month in Salt Lake City I heard from those quite unconnected with their Church that the so-called Mormons, but whom I shall hereafter designate as "the Latter-day Saints," were the most peace-loving and quiet of people, honest, thrifty2, well behaved and good citizens, and exceedingly kind to their poor, who were so well looked after that public begging was not known among them.
I found that this people possessed3 a beautiful Temple and a very fine Tabernacle, with grounds prettily4 laid out and well cared for; their houses, too, were neat and picturesque5, with nice gardens attached to them, while they could boast of a Tabernacle Choir6 of about 600 men and women, the best that I have ever heard. Everything to do with this people appeared to be most excellently managed and looked after, while their missionaries7 were preaching the Gospel in most parts of the world, having gone out altogether at their own cost, and at a very great sacrifice of self in all cases. The Church organization of the Saints, too, appeared to be complete and effective, and it became evident to me that they were a very interesting and extraordinary people, and I therefore decided8 to secure some of their books, especially the Book of Mormon, in order to learn more of their character and doctrines11.
This I did, and after I had read some of their publications a light seemed to dawn upon me, and I commenced to wonder if we were living in the times of the great apostasy12 which had been predicted in so many parts of the inspired scriptures13. {459} I quote a few references to these predictions in the note below,[A] but these are by no means all. My mind expanded still more when I had carefully read through the Book of Mormon, a book which I found to be replete16 with divine truths and elevating principles, and which bore the very strongest testimony17 to the truths contained in the Bible, both in the Old and in the New Testament18; a book, too, which made plain and easy of understanding so many parts of the Bible that appear at present to be vague, or regarding which the numerous sects19 of Christendom have set themselves against each other in argument and dispute. In that book (Book of Mormon) it was clearly stated that the great apostate21 church would be upon the earth when the book itself would come to light. In Revelation St. John spoke22 of the apostate church of the latter days as "Babylon,"[B] and as "Mystery, Babylon the great, the mother of harlots and abominations of the earth,"[C] and he added that this apostate church was to rule peoples, multitudes, nations, and tongues,[D] which would make it almost if not quite universal.
[Footnote A: Isaiah 24: 1-5; Matthew 24: 4-31; Acts 20: 29, 30; II Thess. 2: 3, 8, 9, 10; I Timothy 4: 1-3; II Timothy 3: 1-5; II Timothy 4: 3, 4; Revelation, chapters 1, 2, and 3; Revelation 17: 2-5.]
[Footnote C: Rev. 17: 5.]
[Footnote D: Rev. 17: 15.]
Now the question which concerned me was whether the Church of England, of which I was a member, was a portion of that church to which the Bible predictions in respect to the great apostasy referred, or whether the church of Rome or some other Christian23 church, was the only one alluded24 to. That it was a Christian church to which the texts in the Bible referred is not, I think, likely to be denied by any one; and indeed we know that even in as early days as those in which John the Revelator himself lived, he discovered the commencement of apostasy in the seven truest churches of Christians25 among those then existing.[E] The other branches of the then Christian church would appear to have gone altogether wrong, for these seven were, it seems, the only ones worth divine mention, and they too were becoming so corrupt26 even in those early days that God threatened them with complete rejection27.
[Footnote E: Rev. chaps. 2, 3.]
In order to enable me to arrive at a just and proper conclusion, it was necessary for me to turn to the Bible as my guide, and to ascertain28 therefrom what constituted the primitive29 Church of Christ, and what were the exact doctrines and ordinances31 as laid down by Him and as taught and practiced by His Apostles. Having ascertained32 these facts, I had then {460} to compare them with the constitution of the Church of England and with the doctrines and ordinances as taught and practiced by her. It appeared to me to be quite evident that if the primitive church as planted by Jesus Christ and built up by His Apostles and servants, with all its organization and powers, had not been maintained in its completeness and perfection, or if any of Christ's doctrines had been altered, or His ordinances changed in any one respect without due authority, this could only have come about through false teachers arising in the church, as St. Paul had predicted would be the case after his days.[A] I felt that I should then be compelled to admit that the Church of England had fallen into error, and that therefore the texts in the scriptures regarding the latter day apostasy could not but refer to her as well as to the other churches of Christendom which were teaching and practicing a gospel not in accordance with that found in the Bible. And further that the following inspired prophecy of Isaiah pointed33 to her equally as much as to the other churches: "The earth also is defiled34 under the inhabitants thereof; because they have transgressed35 the laws, changed the ordinance30, broken the everlasting36 covenant37,"[B] (or in other words apostatized). One of the Latter-day Saints has very appropriately written the following words in this connection: "It is contrary to scripture14 and to reason to suppose that Christ would set up two or more discordant39 religious systems to distract mankind, and cause strife40 and contention41. God cannot create confusion. His mind is one, the minds of men are various, so that when we see various opposing religions in Christendom, it is conclusive42 evidence that men have been engaged in their invention, and that they have established but very imperfect imitations of the true church of Christ."[C]
[Footnote A: II Tim. 4: 3, 4.]
[Footnote B: Isaiah 24: 5.]
The true church must always conform to the pattern of the primitive church of Jesus Christ and His Apostles in every respect, unless there is clear and undisputable authority in the scriptures for a divergence43 in any particular, and I have not been able to find any such authority in any portion of the New Testament. So that if the Church of England (for that is the only church with which I am concerned at present) is dissimilar in her organization or in her doctrines and ordinances from the primitive church, she can be but a very imperfect imitation of that church at best.
Well, on turning to the Bible I found that the church which {461} Jesus Christ planted on earth consisted of "First apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues."[A] Elders, too, were ordained45 in all churches.[B] Then again evangelists and pastors47 are mentioned.[C] We further read why all these inspired apostles, prophets, evangelists, pastors, and teachers were absolutely necessary in the church, namely, "for the perfecting of the saints, for the work of the ministry48, for the edifying49 of the body of Christ."[D] St. Paul in writing to the Corinthians very clearly described the church of Christ, and he showed that not one of its members could be dispensed50 with without thoroughly51 disorganizing the body. He was then specially9 speaking of the various gifts of the Holy Spirit of God, which were considered so essential to the maintenance of the true church of Christ, and it will be seen that He practically forbade any one of the members of the church (Christ's body) to say of those miraculous52 gifts "We have no need of thee."[E]
[Footnote A: I Cor. 12: 28.]
[Footnote B: Acts 14: 23.]
[Footnote C: Eph. 4: 11.]
[Footnote D: Eph. 4: 12.]
[Footnote E: I Cor. 12: 21-28.]
Now I vainly look for a church of this pattern in the Church of England or in any of the other churches in Christendom, except in that of Jesus Christ of Latter-day Saints I can find no apostles, no prophets, no workers of miracles, no discerners of spirits, no gifts and no interpretations54 of tongues; but I find popes, cardinals55 and archbishops. By what authority then was the organization of Christ's church altered, and her most important members lopped off? For I have already made mention of the reasons given by St. Paul why inspired apostles, prophets, and the wonderful gifts of the Holy Spirit, were absolutely necessary in the church of Jesus Christ as founded by Him. And I fail to discover any good reason why the church should now be able to get on without them any more than it found itself able to get on without them in former times. On the contrary, I am clearly of opinion that they must be just as essential now as in days of old, and that to their absence must be attributed all the discord38, ill-feeling, and confusion that reign58 supreme59 in and between the very numerous sects in Christendom, all of which profess60 themselves to be members of the true church of Jesus Christ. All these different sects or churches, if I may so call them, are admittedly without the miraculous gifts of the Holy Spirit spoken of by St. Paul, for they do not teach nor do they appear {462} to allow that gifts of prophecy and miracles are actually necessary in these days. Indeed, they apparently61 consider that these gifts are not needed at all; the very thing which St. Paul forbids them to do when he says that, in respect to the Spirit's wonderful gifts, no member of Christ's church must say, "We have no need of thee."[A] So that prophets and workers of miracles have altogether ceased to be, although I can find no authority whatever in the Bible for their ceasing to exist. Inasmuch as they were necessary "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ,"[B] how can saints now be perfected or the work of the ministry be efficiently62 and satisfactorily performed, or the body of Christ (the true church) be edified63 in these days? The Bible shows us that it was always through prophets that God revealed His will, commands, and instructions to His church under all the changing and trying circumstances through which she has had to pass since the world commenced. And it seems to me to be altogether opposed to scripture and to reason to conclude that in these admittedly evil days it is unnecessary for Him to intimate His will and commands, and to instruct His people in exactly the same way, in order that His church may continue to be guided through the great difficulties and trials that must beset64 her. For the teachings of Jesus Christ and His Apostles I prefer to go direct to the Bible and be guided thereby65, than to go to any of the churches of Christendom which teach doctrines not in accordance therewith. For instance, Jesus Himself said that miraculous signs should follow believers,[C] but the churches do not teach this doctrine. Then again St. Paul, writing under the inspiration of the Holy Ghost, recorded that apostles and prophets were necessary in the church, not only for his days, but "till we all come in the unity66 of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature67 of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight68 of men, and cunning craftiness69, whereby they lie in wait to deceive."[D] How different this appears to be from the teachings of the various churches and sects in Christendom! In this passage of scripture which I have just quoted, St. Paul not only tells us how long apostles and prophets would be necessary in the church of Jesus Christ, but also how the church would be affected70 if prophecy ceased. {463} As inspired by God, he distinctly asserts that apostles and prophets would be required till we attain71 to perfect men, unto the measure of the stature of the fulness of Christ. I think it will be admitted that we have not reached this perfection as yet. Again, St. Paul showed that if we had no apostles and prophets, the church would be tossed to and fro, and carried about with every kind of doctrine, etc. What do we see in the churches of Christendom but this very result, when we contemplate72 the numerous discordant and opposing religious denominations73 and sects, all teaching divers44 doctrines and ordinances? Thus it seems evident to me that a church, devoid74 of inspired prophets and the miraculous gifts of the Holy Spirit, all of which played so very important a part, in the opinion of the apostles of Christ, in the primitive church, cannot possibly be anything but in error. This view is strengthened by the words of St. Peter, who tells us that the Spirit would continue to manifest His marvelous powers in the true church while the world lasted, if the people would submit themselves to the ordinances of the gospel, and obey God's commandments. He was preaching on the day of Pentecost, just after the Holy Ghost had fallen upon the assembled disciples75, and had sat upon each of them in the form of cloven tongues like as of fire,[A] and he called upon all his hearers to repent76, and to be baptized for the remission of their sins, and he promised them the gift of the Holy Ghost. Then he went on to say that this promise was not for those people only, but unto them and their children, and also to all who were afar off, even as many as the Lord our God should call.[B]
[Footnote A: Cor. 12: 21.]
[Footnote B: Eph. 4: 12.]
[Footnote C: Mark 16: 17, 18.]
[Footnote D: Eph. 4: 13, 14.]
[Footnote A: Acts 2: 3.]
[Footnote B: Acts 2: 38, 39.]
Now in view of all this that I have culled78 from the scriptures, I cannot understand how any one has authority to say that in these days we have no need for inspired Prophets, and for those wonderful gifts of the Spirit, without which, we are told by the New Testament writers, we cannot reach to the perfected man, and to the measure of the stature of the fulness of Christ.
It appears therefore quite evident to me that if I in all humility80 and sincerity81 accept the teachings of God, as made clear in the Bible, it becomes impossible for me to admit, or to flatter myself as a member of the Church of England, that any church of professing82 Christians on the earth, which denies the urgent need of inspired prophets and apostles, and the glorious and miraculous gifts of the Holy Spirit, can be the {464} church which Jesus Christ founded and His Apostles built up in the first days of Christianity. In fact it seems to me that where there is not sufficient faith to obtain new revelation and the ministry of angels, all of which are promised under the true Gospel, there cannot possibly be the true church of Christ. The scripture also, which is given for our instruction, tells us "Where there is no vision the people perish."[A]
[Footnote A: Prov. 29: 18.]
It is also logical to suppose that a church which denies the need of the miraculous gifts of the Holy Spirit cannot well have that Spirit guiding it, for the whole history of the primitive church shows us that wherever the Holy Spirit was poured down upon any one and especially on the apostles and prophets and the other ministers of Christ, He manifested Himself in prophesyings, healings, tongues and other ways. God no doubt speaks to all His children throughout the world in some measure by His Spirit, the still small voice of conscience, but the Holy Spirit in His full and wonderful manifestations83, that spirit of knowledge, and wisdom, and of revelation, is only to be found where there is the true church of Christ. Again, Jesus Himself tells us that "When that spirit of truth is come, he will guide you into all truth, for he shall not speak of himself, but whatsoever84 he shall hear that shall he speak, and he will show you things to come."[B] This is the gift of prophecy. Do we see anything of this kind in the Church of England, or in the church of Rome, or in any of the numerous denominations of Christians anywhere—church and denominations which by their dissensions and different teachings go far to distract mankind and confound the earnest seekers after truth? It is when this spirit of prophecy, of healings, and of tongues is wanting that people are led by the teachings of men, darkness overspreads the world, errors begin to multiply, heresies85 to spring up, and nothing but a form of godliness remains86 while its powers are denied.
[Footnote B: John 16: 13.]
Again, where the Holy Spirit manifests Himself there must of necessity be unity and peace, for He is a Spirit of Unity, and Jesus Himself prayed that all His children might be one, even as He and His Father in Heaven were one.[C]
[Footnote C: John 17: 11, 20 to 23.]
Peter Young, an English writer, records the following comment on this prayer: "Our Lord seems to have a vision, if we may venture so to speak, of His church as one body, penetrated87 with the Divine Spirit, radiant with the brightness of His presence, its members living together in faith and love, the {465} kingdom of heaven upon earth, exhibiting such a spectacle of love and holiness, that the world might be led to acknowledge that they were the special objects of the Father's love." We can thus see what it is that Jesus earnestly desired and prayed for. There were no divisions and dissensions, but all were to be of one faith and doctrines as taught by Him, and one in all love and holiness of life; and a perusal88 of a part of the 16th chapter of St. John's Gospel will show that, just previous to His uttering this desire of His heart, Christ had promised His disciples to send them the Comforter to guide them into all truth, for, said He, "He shall receive of mine and shall show it unto you."[A] Now does it seem possible to suppose that this Spirit of Unity, this Comforter, whom Jesus Christ was to send in order to show His followers89 how to grow like Him, and to to guide them into all truth, can be guiding the numerous contending discordant churches of Christendom, who exhibit toward each other bitterness and hatred90, which not so many years ago culminated91 even in the shedding of human blood! The Church of England, with which I am at present concerned, is split up into Ritualistic, High, Broad, and Low Church, all at variance92 more or less in their ceremonies and ordinances, and in their very teachings. Surely it would rather seem as if the church were moved upon by a spirit of discord, confusion, and evil passions than a spirit of unity, peace, and love; for if this glorious Spirit whom Jesus sent down after His ascension into heaven, were really permeating93 the church, we could not but clearly discern His presence in His wonderful manifestations as of old, and in the unity of faith, that the word of God leads us to expect would always prevail till the end of time, when we all should reach perfection, even to the measure of the stature of the fulness of Christ,[B] and so long, too, as there remained any on earth whom the Lord our God should call.[C] Why then has the Spirit now ceased to manifest His presence? Well, it appears to me that the reason may be found in the fact that both teachers and people have drifted into error, and have set up ordinances and doctrines which do not resemble those of Christ's primitive church, or have rejected some of those formerly94 practiced and taught by that church. What! some ask, do you mean to say that the Church of England is practicing and teaching erroneous doctrines and ordinances? If so we should like to know wherein the errors lie. Yes, I reply, such seems to be the case, and I shall now proceed to point out the errors.
[Footnote A: John 16: 7-14.]
[Footnote B: Eph. 4: 13.]
[Footnote C: Acts 2: 39.]
{466} In the primitive church existed the ordinance of anointing the sick with oil and praying over them with mighty95 faith. Is this practiced now in the Church of England, and if not, why not? If the faith of the early Christians (and very strong faith, such as honors God, was required) existed in these days, would not the church continue to use this same wonderful power for good as of old? It is however cried down now, and this ordinance is altogether rejected and considered too ridiculous for these enlightened days, though perhaps good enough for those poor creatures who lived in the benighted96 past. Where also is the ordinance of laying on hands for the reception of the Holy Ghost with all His gracious gifts? This was evidently a most important and necessary ordinance in the teachings of the Apostles of the primitive church, and invariably followed that of baptism. And the New Testament is replete with instances of the wonderful way in which the Holy Spirit used to manifest Himself among those converts, who had obeyed the teachings of the Apostles, and had humbly97 and faithfully submitted themselves to both these ordinances. He still manifests Himself in the Church of Jesus Christ of Latter-day Saints, as very many can testify; but such manifestations are not taught or looked for in the Church of England, even in the ordinance of confirmation98, and therefore they could not occur for want of faith if for no other reason.
Next I will take the ordinance of baptism. Is there any similarity between that practiced in the early church of the days of the Apostles and that practiced in the Church of England at the present day? None that I can see. In the first place, the form of baptism is not the same. Baptism by immersion99 is that to which the Lord Jesus submitted Himself in order to fulfill100 all righteousness,[A] and to become obedient in all things, and thus it behooves101 us to become obedient also. He was baptized by immersion as an example to us, and this is the baptism taught and practiced by His Apostles and servants.[B] It was not until the third century, after very many and gross errors had crept into the church, as I shall presently try to show, that the form of baptism was altered, the first case being that of a man named Novatian, who, being very ill, was baptized in bed by infusion102 or pouring of water.[C] Schaff says that even down to the close of the thirteenth century baptism {467} by immersion was the rule, and sprinkling or pouring the exception.[D] There are many other respectable authorities who show clearly that baptism in the early church was by immersing the whole body in water, and I name some in the note below.[E] Baptism is a word derived103 from the Greek "bapto," meaning to immerse, and there is no doubt in my mind that this is the meaning intended wherever the word is used in the New Testament. Calvin says, "The word baptize signifies to immerse, and the rite79 of immersion was observed by the ancient church," while John Wesley says, "Buried with him—alluding to the ancient manner of baptizing by immersion." Jeremy Taylor writes, "The custom of the ancient churches was not sprinkling, but immersion, in pursuance of the sense of the word in the commandment, and the example of our blessed Savior." We are taught that baptism is meant to symbolize104 a death, a burial, and a resurrection,[F] and also a birth.[G] Immersion does this, but sprinkling does not, therefore baptism by sprinkling is erroneous. Then again, the Bible teaches us that baptism had for its object the remission of sins, and that that ordinance invariably followed upon faith and repentance105. But the Church of England does not appear to baptize for the remission of sins at all, the ordinance being considered as only an outward sign of an inward grace, something which appears to me to be altogether different from the idea of baptism as taught and practiced in the primitive church of Christ.[H] That church laid down that when a person had faith (and we are told that faith comes by hearing), and had fully15 and truly repented106 of his sins, he was to undergo the ordinance of baptism for the remission of those sins,[I] and that then he would receive the Holy Ghost through the laying on of hands by authorized107 men.[J] The Church of England, which claims to be led in her doctrines by the very same Spirit that guided the primitive church in the days of the Apostles, teaches quite another law of baptism, and even demands the baptism of innocent little infants in arms, who can exercise no faith or repentance, and who have no individual sins to repent of. Is not this a transgression108 of the law in this respect? The primitive church and the Church of England cannot both be right, and therefore the same Spirit cannot have permeated109 {468} both, for, unless we admit this, we must admit that the same Spirit dictates110 two distinctly opposite laws of baptism unto salvation111.
[Footnote A: Matt. 3: 15.]
[Footnote B: Romans 6: 3, 4, 5.]
[Footnote C: Eusebius Eccl. Hist., Book vi: Ch. 43. See also Cyprian's Epistles, Letter 76.]
[Footnote E: Mosheim's Eccl. Hist., vol. I, page 120. Bossuet, a celebrated113 French Bishop56. Bishop Jeremy Taylor. Robinson, the great Biblical scholar and philologist114. Calvin. John Wesley.]
[Footnote F: Romans 6: 3, 4, 5.]
[Footnote G: John 3: 5.]
[Footnote H: Mosheim's Church History, 3rd Ed., vol. I, pp. 87 and 137.]
[Footnote I: Mark 1: 4. Luke 3: 3. Acts 12: 16.]
[Footnote J: Acts 2: 38.]
This leads me to the question of infant baptism. Dr. Neander, a great German scholar, tells us that Christ did not ordain46 infant baptism, and that not till so late a period as Irenaeus does any trace of infant baptism appear. This was in the third century. Curcellaeus writes that baptism of infants in the first two centuries after Christ was altogether unknown. Bishop Jeremy Taylor says, "Christ blessed infants and so dismissed them, but baptized them not, therefore infants are not to be baptized." Martin Luther says, "It cannot be proved by the sacred scriptures that infant baptism was instituted by Christ, or begun by the first Christians after the Apostles." Tertullian, one of the Latin Fathers, wrote, "Let them therefore come when they are grown up, when they can understand, when they are taught whither they are to come. Let them become Christians when they can know Christ. Why should this innocent age hasten to the remission of sins? * * * * If persons understood the importance of baptism they will rather fear the consequent obligation than the delay."
The Church of England, of which I was a member, baptizes infants in arms, who, as I have already said, cannot have faith, nor can they repent, and indeed they have no sins to repent of. I have been told that there is the taint115 within them of the original sin of Adam, but it seems to me that an infant is perfect in Jesus Christ. No one but Adam committed the original sin for which, in God's righteous justice, the sentence was death, and this death passed upon all Adam's descendants. But God, whose very attributes are justice and mercy, made a way for Adam's posterity116 to escape from the consequences of a sin that not one of them was guilty of. So, in order that His justice should not be cruel, our good Father in Heaven sent His only begotten117 Son Jesus Christ to the earth to atone118 for all sins, not only for our own individual sins, but for the sins of our common father Adam. Thus the world was relieved of the curse passed upon Adam; for "as by one man's disobedience many were made sinners, so by the obedience119 of one shall many be made righteous."[A] The salvation is just as universal as the punishment; and we have nothing to do ourselves to obtain this salvation from the consequences of Adam's transgression, for which we were in no way responsible. Christ's atonement fully met God's righteous justice, and justice having been satisfied, {469} mercy was able to step in between it and ourselves and to claim her own. For our own individual sins we are of course responsible. We shall reap as we sow, and we shall be judged according to our works, whether they be good or bad, but we shall not be judged for Adam's sin. This is, I think, evident from the scriptures quoted in the foot note.[B]
[Footnote A: Read carefully Rom. 5: 12-19.]
[Footnote B: II Cor. 5: 10. Rom. 2: 6. Gal120. 6: 7. Eph. 6: 8. Col. 3: 24, 25. Rev. 22: 12. Matt. 16: 27.]
Children, then, up to the age at which they can clearly distinguish between right and wrong, and can receive the commandments and laws of God, are without sin, for sin is the transgression of the law, known to be God's law. Thus little children have no sins to be repented of and to be remitted121, and therefore do not need baptism. Baptism is an ordinance by which we witness to God, that we have repented of our past misdeeds and have taken upon ourselves the name of Christ; that we intend, by being buried with Him in the waters of baptism, and by rising again from that watery122 grave, to die unto sin, and to rise again to a new life of holiness and good works, in thankful remembrance of Christ's great love in saving us from the dreadful consequences of our own wicked acts. Baptism cannot therefore be necessary until we raise our wills against God and disobey what we clearly know to be His righteous commandments. To say that an infant requires baptism appears to be not only unscriptural but equivalent to denying the tender mercies of Christ. Little children are perfect in Him, and thus He was able to say, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God."[C]
[Footnote C: Matt. 19: 14. Mark 10: 14. Luke 18: 16.]
Thus I have tried to show how, in my opinion, the Church of England has turned aside from the early church teachings, and has transgressed this law of baptism, which the Bible instructs us has for its object the remission of sins;[D] has changed the ordinance by substituting sprinkling for immersion, and has broken the everlasting covenant by practically denying the all-sufficiency of Christ's atonement, in holding that an innocent infant cannot belong to Christ's fold unless it is baptized into it; forgetting that it is only after we have arrived at years of discretion123 and understanding that we wander away from Christ's fold, and that we are required to pass through the waters of baptism in order to get our sins washed away, and to re-enter that fold. The prophecy of Isaiah, which I have already quoted,[E] thus seems to be applicable to the Church of {470} England in respect to this subject of baptism, if in respect to no other ordinance.
[Footnote D: Mark 1: 4. Luke 3: 3. Acts 2: 38. Acts 22: 16.]
[Footnote E: Isaiah 24: 5.]
The next ordinance that I would draw attention to is that of baptism for the dead. This has been altogether done away in the Church of England, though it was extensively practiced in the primitive Church. St. Paul in writing to the Corinthians says: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" [A] This baptism for the dead is one of the most glorious subjects belonging to the everlasting Gospel, because, in order to prove good our title to the kingdom of heaven, we who have sinned are told that we must have the three great witnesses to adoption124: namely, the Spirit, the Water, and the Blood.[B] We know by scripture that the Gospel is preached to the dead,[C] and the reason is that the dead are to be judged as men in the flesh, and live according to God in the spirit.[D] Hence the necessity of baptism for those of them who had not during this life been baptized by immersion for the remission of their sins. The dead rely upon us who are living for the performance on their behalf of this ordinance. This is the work that children must do for their progenitors125, and on learning this, the hearts of the children are turned to their fathers, and the fathers in the spirit world, learning that they are dependent upon the action of their posterity for the performance of this ordinance of salvation, turn their hearts to their children, or in other words look to them for the necessary performance. This was the work predicted in the scripture by the Prophet Malachi, "Behold126 I will send you Elijah the prophet before the coming of the great and terrible day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite127 the earth with a curse."[E]
[Footnote A: I Cor. 15: 29.]
[Footnote B: John 5: 8.]
[Footnote C: I Peter 3: 19, 20, 21.]
[Footnote D: I Peter 4: 6.]
[Footnote E: Mal. 4: 5, 6.]
This baptism for the dead was an old doctrine taught in the primitive church, and it is evident that St. Paul spoke of a baptism which a living person receives in place of a dead one.[F] This vicarious baptism for the dead was practiced among the early Christians for some two or three centuries after Christ, and Epiphanius, a writer of the fourth century, speaks of this ordinance when referring to the Marcionites, a sect20 of Christians to whom he was opposed.[G] The view that St. Paul spoke of a baptism that a living man receives {471} in place of a dead one, is upheld by many respectable authorities, among them Erasmus, Scaliger, Grotius, Calixtus, Meyer, and De Wette.[A] Then again if we look at the proceeding128 of the Council of Carthage held A. D. 379, it will be seen that baptism for the dead was being practiced among some at least of the Christians as late as that year, for the council's sixth canon forbids any longer the administration of baptism and holy communion for the dead.[B]
[Footnote F: Biblical Literature (Kitto).]
[Footnote G: Heresies 23: 7.]
[Footnote A: Roberts' Outlines of Eccle. Hist. Note 3 to sec. 10 of part 4.]
[Footnote B: Roberts' Gospel (1893) p. 290.]
The beauty of this doctrine is that it very clearly indicates that there cannot be a never-ending punishment for those who die unconverted, as taught in the churches of Christendom. On the contrary, after they have been judged according to their works in the body, and have undergone such punishment as the perfectly129 righteous God adjudges, there will be a salvation for all, except the sons of perdition; and eventually Jesus Christ will present to His Father His completed work of redemption. Else what are the meanings of such texts as the following? "Verily, verily, I say unto you, the hour is coming, and now is when the dead shall hear the voice of God: and they that hear shall live."[C] "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house."[D] Isaiah also, after he had described the judgments130 that would attend the coming in glory of Jesus Christ, and the punishments that should overtake the ungodly, wrote as follows: "And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."[E]
[Footnote C: John 5: 25.]
[Footnote D: Isaiah 42: 6, 7.]
[Footnote E: Isaiah 24: 21, 22.]
Thus the Gospel has to be preached to the spirit world, and those who then hear it in its purity for the first time, as it was preached in the first days of the church of Christ, will look anxiously to their living descendants to perform for them the outward ordinances of baptism, or the birth of water, without which one of the three earthly witnesses to {472} adoption into God's kingdom (water) will be wanting in their case. For one of the requisite132 ordinances of the Gospel will not have been complied with by them while on earth, namely, baptism by immersion for the remission of their sins.
That this doctrine of baptism for the dead, which of itself is clear evidence of the loving, merciful, and long suffering character of our Heavenly Father, was forbidden at the Council of Carthage, is scarcely to be wondered at when we study the history of the church and the character of her ministers in the fourth century. For it was a time when the priesthood was steeped in iniquity133, and the church dreadfully tainted134 with Arianism and Pelagianism, while the corrupt doctrines of the Nestorians and Eutychians infected both the priests and the people of the Christian world. Indeed, when we look into the early history of the mother church of Rome from the third century, we can see how, even in those early times, the church had become practically a motley mass of heathens. From A.D. 66 to A.D. 312 the primitive church was repeatedly under general persecutions, which almost destroyed it, and during this time many who had professed135 Christianity apostatized. At the same time gross errors began to creep into the church, particularly the teachings of the gnostics, who formed abominable136 tenets by mixing heathen philosophy with the Gospel of Christ. In the fourth century, however, with the accession of Constantine to the imperial throne of Rome in A.D. 323, all persecutions ceased, and peace was assured to the church, and even more than peace, for Constantine favored the Christian cause, and did what he could to suppress the pagan religion. The ministers of the Christian church were honored in every way, and wealth and position conferred upon them, so that it is not a matter of wonder that thousands of converts immediately afterwards joined the church and Christianity soon became the national religion. All this, however, instead of being fortunate for the church was disastrous138 to the purity of Christ's religion. In the fourth century lordly bishops57, archdeacons, canonical139 singers, etc., were introduced; candles were lighted by day; incense140 burnt; abstinence from marriage was esteemed141 a high degree of sanctity; prayers were made to departed saints; pretended relics142 were held in high estimation; images of Christ and of saints were set up; the clergy143 commenced to officiate in canonical robes which they held to be sacred; prayers were made for the mitigation of torments144 to the damned; pilgrimages were started to certain shrines145; and a monkish146 retirement147 from fellowship with mankind {473} was considered a devotion. By the end of the sixth century the doctrines of the church were deeply infected with Pelagianism (the Pelagians denied the necessity of Christ's righteousness for our justification148 or of His Spirit's influence to regenerate149 the heart), and discipline had become corrupt, remiss77, and partial, while the principal concern of the leading clergy was who should be the greatest. Then followed the notion of purgatory150, and the worship of the Virgin151 Mary and of the martyrs152, while Gregory the Great, bishop of Rome, added new canons of mass, his canticles and antiphons and many new ordinances concerning litanies, processions, lent oblations for the dead, pontifical153 robes, consecrations, and relics. About the year A. D. 606 or 608, Phocas, a monster of cruelty and treachery, who had murdered his worthy154 master Mauritius and family, became emperor of the East, and Boniface III, the bishop of Rome, by fulsome155 flatteries, obtained his imperial appointment to be the universal bishop of the Christian church,[A] and thus became the so-called vicar of Christ on earth.
[Footnote A: The above has been taken from a short view of the Geography and History of Nations by the Rev. John Brown.]
In the face of this condition of the church, it is not a matter for astonishment156 that the pure and unadulterated Gospel became lost to the world, and that the manifestations of the Holy Spirit, which the primitive church so freely enjoyed, were no longer to be seen.
Later on, in A. D. 1517, Zuinglius in Switzerland, and Luther in Germany, shocked with the blasphemous157 manner in which papal pardons of, and indulgences in, sin were exposed for sale, openly declared their detestation of them. The result was the rebellion against the Romish church, commonly known as the Reformation, which brought in its train persecutions, massacres158, wars, blasphemies159, scandals, and the prohibition160 of certain books. That the reformers in separating themselves from the Church of Rome did immense good, there can be no question; and this good has been going on ever since in the way of preparing men's hearts to accept the simple truths of the pure Gospel of Jesus Christ. But they could not have brought out of that church what I believe it could not possibly have possessed at the time, having lost it through the infidelity which has been so clearly described by Wesley, and also in the second homily of the Church of England;—namely, divine authority to administer in the holy ordinances, and to {474} confer the Holy Ghost by the laying on of hands. For, as I have before said, the Holy Ghost had for some centuries ceased to manifest His presence as in the first days Christ's church, while the Bible very distinctly shows us that where God's Spirit has been given to His church and people, He has invariably manifested Himself in many miraculous ways. Thus it seems to me that these reformers, good men as they were, had not the authority to introduce into the world a gospel that had been practically lost, the only gospel on earth at the time being one in a very mutilated and changed form indeed. The true Gospel, with its organization and all its mighty powers of prophecy, healing, and other miracles, could not be brought again to the earth except by the hand of an angel of God. That this was to be the case we read in the writing of John the Revelator,[A] where it is distinctly shown that the Gospel once delivered to the saints was to be taken away from the earth. Otherwise there would apparently have been no object in the Gospel being sent again from heaven in the last days, when the hour of His judgment131 would come, with the object that it might be preached, not to a few people only, but to them that dwell on the earth; to every nation, and kindred, and tongue, and people. No one is excepted, for in God's plan of life and salvation for mankind all on the earth are to hear and receive or reject this pure Gospel. Direct communication from heaven to earth had ceased for many centuries, resulting in the numerous schisms161, the various doctrines, and the many unhappy dissensions and quarrels which have broken up the church and led so greatly to the increase of that atheism162 and materialism163 which are now everywhere apparent in the world. The result of the falling away, of which the churches of Christendom have been guilty so long, is appalling164, and God's judgments in wars, pestilence166, and famines, have been continued, in order to warn and to bring men to repentance and to draw them back to the true faith.
[Footnote A: Rev. 14: 6.]
The remarks of John Wesley will give some idea of the dreadful condition into which the churches of Christendom had fallen. He said that the reason why the extraordinary gifts of the Holy Ghost were no longer to be seen was because the love of many had waxed cold, and Christians had turned heathens again, and had only a dead form left.[B]
[Footnote B: Wesley's Works, vol. 7, sermon 89, pp. 26, 27.]
{475} "Laity168 and clergy, learned and unlearned, all ages, sects, and degrees, have been drowned in abominable idolatry most detested169 by God, and damnable to man, for eight hundred years or more."[A] Such being the case, how can anyone suppose for a moment that divine authority could possibly have been conferred on the priesthood by the laying on of hands of men who, in this homily, are included among idolaters. On the contrary, it would be more probable that this fallen condition of the church would have closed the heaven to all direct communication with the earth. And this seems to have occurred, for, for centuries past, prophecy has ceased, God no longer calls men directly by His voice as He did Moses, Samuel, and Paul; angels do not now deliver heavenly messages to men, and miracles and signs are no longer made manifest through the power of God as of old. And what is the result? It is, so it seems to me, that, for lack of the spirit of revelation and prophecy, which alone could declare God's will to His church, and which could predict with certainty coming events, and so warn the church of impending170 dangers and guide her into all truth, the ministers of the churches of Christendom have been thrown back upon their own ingenuity171 to teach men the fear of the Lord by human precepts173. Thus is fulfilled Isaiah's prophecy regarding the latter days of the earth, "Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept172 of men," etc.[B] It is evidently altogether due to the precepts of men that there are so many and different doctrines taught, and that so much uncertainty174 and doubt, coupled with dissensions, disputes, and ill will, are rampant175 in the churches of Christendom, instead of unity, love, brotherly kindness, sympathy, and peace. The Church of England, too, is divided against herself, and has split up into High, Broad, and Low church, all more or less in discord, and each teaching doctrines with which the rest have no sympathy; some teachers urging the necessity of confession176, and of prayer for the dead, while others view all such doctrines as "popish," and as emanating177 from the evil one; some believe in the doctrine of transubstantiation, while others altogether reject it; and some again consider it necessary to introduce into their worship much pomp and ceremony, with genuflections and incense, while others will permit of only {476} the simplest forms of worship possible, viewing with distaste the gorgeous displays and robes used by the ritualistic members of the church.
[Footnote A: Church of England homily against perils of idolatry.]
[Footnote B: Isaiah 29: 13.]
In the midst of all this confusion one could only ask, Which is right and which is wrong? or are they all wrong together? I looked for the fruits of the spirit in the different parts of the church, but found the laws transgressed and the ordinances changed, and I could see only dissension in place of unity, and disputes instead of peace. Thus it became impossible for me to continue to give my adherence178 and support to any branch of the church in which I had been brought up. It was difficult to break away from all old associations and from a church in which I had long reposed179 the fullest faith and confidence, but it was impossible for me to continue one of the members, as soon as it had become quite patent to my mind that she was advocating and teaching a perverted181 gospel; and when I clearly saw that she was in error in denying the necessity of Apostles and Prophets, and the miraculous gifts of the Holy Spirit, as essential portions and adjuncts of the church of Christ on earth in these days.
While pondering over these matters the meaning of the following prophetic words of Jeremiah became clear to me, words, be it remembered, which the Gentiles were to say in the latter days of the earth, at the time when God had commenced to take in hand His work of gathering182 together the dispersed183 children of Israel: "Surely our fathers have inherited lies, vanity, and things wherein there is no profit."[A] This prophecy is being fulfilled, for thousands of converts have already said these words in their hearts, if not actually with the lips, and I among them, and thousands yet will say them before the end comes. In this connection another scripture has greatly impressed itself upon my mind, namely, the words addressed by St. Paul to the Galatians, when warning them against some who had perverted the Gospel of Christ even in those early days of the church. He said, "But though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed."[B]
[Footnote A: Jer. 16: 19.]
[Footnote B: Gal. 1: 8, 9.]
Thus I lost all confidence in the Church of England, and as I fully realized that I had a soul to be saved, regarding which I was naturally anxious, and as I was at the same {477} time well assured in my mind that there could not possibly be more than one true plan of life and salvation, and that one the pure Gospel as had been taught by Jesus Christ and His Apostles, I turned about to find a church that taught that Gospel, as laid down in its simplicity184 in the good old book. A church organized as was the primitive church, with Apostles, Prophets, etc., which the inspired writers of old taught as being absolutely necessary, and a church which enjoyed the promised gifts and powers of the Holy Spirit. Such a church I found among the Latter-day Saints, one similar in all ways to the primitive church, with her divine authority, and the marvelous manifestations of the Holy Spirit as promised by Messiah to all true believers, manifestations to which thousands of good, earnest Christian men and women can bear the most direct and truthful185 testimony.
On studying the history of this church, I was greatly struck with the wonderful faith displayed by the Latter-day Saints, during the dreadful persecutions through which they have had to pass, and the trials, and hopes, and sufferings which they have had to endure; with the beautiful spirit which manifested itself in the martyrs, and with the marvelous manner in which God sustained the Saints in their ejection from the circle of all civilization, and throughout their march of fifteen hundred miles through the wilderness186 into the wilds of the Rocky Mountains, to a place of which they had absolutely no previous knowledge, but to which He led them in safety. The truth, for which this people suffered, and even accepted martyrdom, now floats over the world, and converts are multiplying rapidly. No one who will read the whole history of the Latter-day Saints with a truly honest and unprejudiced heart, and look upon the blessings187 of prosperity which they at present enjoy, can for a moment doubt that they are members of a church which is under the direct guidance of God through new revelation. The only religion as taught in the Bible [but which churches that profess to believe in that Bible seem to deny] is the faith of visions, miracles, angels, revelations, and prophets. The ancient saints believed such a religion, as all their teachings very clearly show us, and looked for and expected to enjoy immediate137 intercourse188 with God and angels. The Latter-day Saints believe in such a religion too, and are greatly blessed with such intercourse so long as they are faithful and live up to their glorious privileges, and endure as seeing Him who is invisible. Thus they are in direct enjoyment189 of that pure Gospel which was to be brought down again to earth by the hands of an angel as seen by St. John in his vision in the {478} Isle190 of Patmos.[A] This vision had reference to the bringing again to earth of the Gospel long after the days of our Lord, for St. John saw it many years after Christ had died, risen from the grave, and ascended191 into heaven, that is to say long after Jesus had Himself brought the Gospel to the earth; and this restoration of the true Gospel to every nation and kindred and tongue and people would not have been necessary if the Gospel in its perfection had not been lost. St. John also clearly tells us that this restoration was to be in the last days of this world, for he writes that the angel, in bringing down this Gospel, would point out that the hour of God's judgment had come, and he adds that another angel would immediately follow saying, "Babylon is fallen."[B] Thus he refers clearly to the last days of this probationary192 time on earth, and there are many things which indicate to believers that we are living in these latter days, when the hour of God's judgment has come, and when we may expect soon to see Christ making His promised appearance in glory. We ought not therefore to be astonished to find that God, in His mercy and goodness towards the children of men, has at last sent that very Gospel to the earth as He had revealed His purpose to St. John the Revelator.
[Footnote A: Rev. 14: 6.]
[Footnote B: Rev. 14: 7, 8.]
This Gospel would naturally have to be committed to some chosen human being, for it is always through some selected one of His creatures that God has sent to the people of the earth His warnings, reproofs193, instructions, threatenings for evil, and promises for righteousness, and why should He not have chosen young Joseph Smith to receive the restored Gospel as well as any other individual? He at least is the only one who claims to have received it as it was to come from the hands of an angel, and I am quite sure that any one who will read with a fair and unprejudiced mind the teachings of Joseph Smith cannot but conclude that he must have been inspired. Especially will this appear when they consider the fact that all the great and marvelous work which he performed before his martyrdom was accomplished194 while he was still a young man, and that he, like the Apostles of old, had never enjoyed the privileges of education or experience. I think, too, that those who will, with honest hearts, ponder over the present dark condition of the world, where anarchism, materialism, and atheism are spreading themselves as a pall165 over the earth, and hiding the light as a cloud hides the sun, will admit that it is quite time that the pure Gospel of Jesus Christ should again be restored to the earth, especially when they compare {479} the true doctrines and ordinances of that Gospel with the varied195 and contradictory196 doctrines and ordinances of the numerous churches and sects of Christendom, so patent in the present day. The history and the teachings of the Church of Jesus Christ of Latter-day Saints ought to forcibly impress any and all earnest inquiring souls, who study them without bias197, and I would strongly recommend to the attention of such persons a book called "A New Witness for God," by Elder B. H. Roberts.[A] There are other publications of the Latter-day Saints, too, which explain their teachings much more fully and lucidly198 than I have been able to do in this short exposition of my reasons for leaving the Church of England and joining their church. I shall be glad to lend these books to or to procure199 new ones for, those of my relatives or friends who may desire, in their anxiety for their souls welfare, to investigate the doctrines further. I can only say that there is that now within me which enables me to add that I know that the establishment of this church is of divine origin, and that it will extend its borders and stand forever.
[Footnote A: "A new Witness for God," by Elder B. H. Roberts.]
Before concluding, I would wish to add a few lines pointing out the manner in which the pure Gospel has been brought again to the earth, and to refer to a few texts in scripture which appear to me to bear directly on the establishment of this great work that has been accomplished On the earth in these latter days. I do not purpose lengthening200 out my remarks by giving a history of the youth of Joseph Smith and the revelations enjoyed by him, inasmuch as there are several books and pamphlets which deal fully with these matters. I will content myself with saying that an angel of God, Moroni by name, appeared to Joseph Smith and showed him a place up in a hill called "Cumorah," in which he would discover certain plates of gold with inscriptions201 upon them. Joseph Smith went to the hill and found these plates, but did not remove them, as the angel Moroni again appeared and told him that it was not yet time to do so; but on the 22nd of September, 1827, the angel again met Joseph Smith at the hill of Cumorah, and delivered into his hands all the plates, and a curious instrument called the Urim and Thummim,[A] which was also found in the stone box together with the plates. Joseph Smith subsequently {480} translated through this instrument such portions of the plates as were not sealed, and this translation is now known as the Book of Mormon. This book contains the history of a colony of Israelites of the tribe of Joseph (Ephraim), who left Jerusalem 600 years B.C., and came to America, and who afterwards multiplied very rapidly, and grew into two great nations called the Nephites and the Lamanites. The latter, after many years of warfare202, eventually exterminated203 the former, owing to the fact that the Nephites had departed from the commandments of God, but the Lamanites had themselves become, even before they had destroyed the Nephites, a dark and benighted people under a curse from God on account of their gross iniquities204 and infidelity.[B] This destruction of the Nephites took place about 400 years after Christ, so that the Book of Mormon gives the history of the tribe of Joseph (Ephraim) for just 1,000 years, written from time to time by their prophets and seers. It also contains the Gospel of Jesus Christ in all its simplicity and purity, and makes plain some portions of the Bible which, owing to the originals having been lost, and to the numerous translations made from time to time, are now interpreted in different ways by the different denominations in Christendom. Thus it is that the Gospel, as it was in the days of Jesus Christ and His Apostles, and before its doctrines had been tampered205 with by man, has again been brought to the inhabitants of the earth, as shown in the vision of John the Revelator.[C] The scriptures, too, speak of a sealed book [D] which would be delivered to one "that is not learned," and of a nation which should speak out of the ground with a voice as of one that had a familiar spirit.[E] We who have read the Old and New Testaments206 seem to be quite familiar with the teachings contained in the Book of Mormon, and the voice speaks to us as one that hath a familiar spirit. Daniel clearly pointed to the setting up of God's Kingdom in the last days, when he made known and interpreted the dream of King Nebuchadnezzar regarding the image which the king had seen in his sleep. For he explained that a stone, cut out of the mountain without hands, would destroy the iron and clay feet of the said image,[F] and he further interpreted this stone as being a kingdom, which God would set up on the earth in the days of the ten kings, which kingdom should never be destroyed, but which should break and consume all the {481} other kingdoms, and would itself stand forever.[G] This kingdom God has now set up upon the earth, for these are the days of the kings referred to, and it will and must grow, and do what God said it would do, for Daniel was inspired when he interpreted the dream, and so he was able to add, "The dream is certain and the interpretation53 thereof sure."[H]
[Footnote A: This instrument consists of two transparent207 stones, clear as crystal, set in the two rims208 of a bow, and was always used in ancient times by persons called seers, and through it, they received revelations of things past and to come. See also Glossary209 of Antiquities210, etc., at pp. 386 and 387 of Helps to the Study of the Bible.—Oxford press.]
[Footnote B: These Lamanites are the American Indians, and belong to the tribe of Ephraim, and are therefore Israelites.]
[Footnote C: Rev. 14: 6.]
[Footnote D: Isaiah 29:11.]
[Footnote E: Isaiah 29: 4.]
[Footnote F: Daniel 2: 34, 35, 45.]
[Footnote G: Daniel certainly speaks of the latter days, for the ten kings he alludes211 to represent the ten toes of the image which were to come after the falling to pieces of the fourth kingdom, or Roman Empire. Christ was on the earth during the time of the kings mentioned by Daniel as representing the ten toes of the image, so this kingdom, which God was to set up, and which was to grow and stand for ever, was a kingdom subsequent to the days of Christ upon earth—Read carefully Daniel 2: 31 to 45.]
[Footnote H: Daniel 2: end of verse 45.]
God moves, we are told, in a mysterious way, His wonders to perform, and so when He brings to pass His strange act,[C] all are solemnly warned not to make a mock of His wonderful work "lest your bands be made strong,"[D] (band means affliction and troubles, a metaphor212 taken from the fetters213 or bands put upon prisoners). We should always remember that God's course is usually very different from that which the wisdom of the world would mark out for Him, and that He, by His acts, destroys the wisdom of the wise, and brings to nothing the understanding of the prudent214.[E] So we should be very careful indeed before we reject that which we do not understand, or which does not exactly fit in with our views of what things ought to be. The voice of the ancient prophets and seers of the tribe of Ephraim (the Lamanites or American Indians) has now at last spoken out of the dust,[F] in the discovery of their writings on the plates of gold, which had been buried in the hill Cumorah, and they testify to Christ and His pure Gospel plan of life and salvation. They also inform us that Christ visited the Nephites after His resurrection in Jerusalem and His ascension into heaven, and thus were fulfilled His words to the Jews that He had other sheep which were not of that fold with which He then was, and that they also were to hear His voice.[G] Some of the prophets of the Bible speak of Ephraim also, and I think that their words have been fulfilled in the discovery of the Book of Mormon as written on the plates of gold. For instance the prophet Hosea, speaking under divine inspiration, says, "I have written to him the great things of my law, but they were counted as a strange thing."[H] Here is a clear statement that God's laws were given in writing to the {482} tribe of Ephraim, and that they would be considered a strange thing. There is also a prophecy of Ezekiel, referring clearly to the latter days, when the time of the gathering together of Israel was to arrive, and when they were soon to become one nation again under one king. He speaks therein of the stick of Judah (the Bible) and the stick of Ephraim (Book of Mormon), being joined together and made one stick.[A] It should be understood that ancient writings used to be rolled on sticks, and that they are consequently frequently termed sticks in the Bible. It was when this Book of Mormon (so called because the last of the ancient prophets of the Nephites named Mormon compiled it, 400 years after Christ, from the writings of the former prophets and leaders of the people), was to be discovered engraved215 on plates, and was to be translated; that it and the Bible were to become one in their testimony. And it seems evident to me that some passages in the Bible, not very easy to understand, are now made plain by the Book of Mormon. Thus truth has sprung out of the earth, and righteousness has looked down from heaven.[B]
[Footnote C: Isaiah 28: 21.]
[Footnote D: Isaiah 28: 22.]
[Footnote E: I Cor. 1: 19.]
[Footnote F: Isaiah 29: 4.]
[Footnote G: John 10: 16.]
[Footnote H: Hosea 8: 12.]
[Footnote A: Ezek. 37: 15 to 28.]
If more evidence is necessary to show that the Book of Mormon is of divine origin, one has only to read its account of the destruction and burial of old cities, and to compare these with the great discoveries made on the continent of America by travelers and antiquarians, that have excited the curiosity and wonder of the world.[C] These discoveries, I need scarcely add, were made long after the Book of Mormon had been translated and published to the world, and relate to the destroyed cities spoken of therein. There can, I consider, be no doubt whatever that the Book of Mormon is equally as much of divine origin as is the Bible, and I believe that all unprejudiced minds, after a careful study of it, will readily arrive at the same conclusion. Does any one suppose for a moment that an individual, not divinely inspired, could possibly sit down and write the Old and New Testaments exactly as they are, in full harmony with each other and dealing217 so minutely, as they do, with all matters necessary for the salvation, justification, and sanctification of mankind? Neither is it possible for an uninspired person, however good, earnest, and God-fearing such person may be, to write such a book as the Book of Mormon. I bear this testimony that that book came from God (just as I know that the Bible did), and that, in this last dispensation of time, He has committed to the Prophet Joseph Smith the pure Gospel, {483} as it once had been delivered to the saints in the primitive church, and that Christ's kingdom, the same kingdom as that of which Daniel wrote,[A] has been set up upon the earth for the last time.
[Footnote C: Spencer's Letters, Letter 7: p. 81.]
[Footnote A: Daniel 2: 44.]
I think I have now sufficiently218 explained my reasons for leaving the Church of England and joining what I know to be the only true church of Christ on earth. I willingly admit that in the Church of England, and also in the other churches and sects of Christendom, there are thousands of good, earnest souls seeking after God, and living up to what they believe to be the truth, and God is always faithful to remember all such, and to lift them up. Indeed Christ will, I believe, eventually redeem219 mankind (except the few sons of perdition who commit the unpardonable sin), but I would add that there is but one plan of life and salvation that will exalt220 us into the highest or celestial221 kingdom of the Father, and that plan includes true faith and repentance, followed (as taught by Christ and His Apostles) by baptism by immersion for the remission of sins, and by the laying on of hands of those in authority from God, for the reception of the Holy Ghost. I need scarcely add that we have after this to "work out our own salvation with fear and trembling," as St. Paul wisely warns us,[B] and also to "purify ourselves even as God is pure,"[C] and further to remember Christ's own words, "But he that endureth to the end shall be saved."[D]
[Footnote B: Philippians 2: 12.]
[Footnote C: I John 3: 3.]
[Footnote D: Matt. 10: 22.]
The Bible teaches us that there are different degrees of glory hereafter, and also different resurrections (see notes below)[E] and we should therefore all strive to be among those who will take part in the first resurrection, and be exalted222 into the highest or the celestial glory, which is much greater than the terrestrial one, as much so as the terrestrial glory is greater than the telestial. God's plan is plain, and is recorded in the Bible, so that all can run and read, therefore there cannot possibly be any excuse for those who have the opportunity placed before them of enquiring223 into and studying the Gospel for themselves, if they fail so to do.
[Footnote E: John 14: 2. I Cor. 15: 22, 23; I Cor. 15: 40 to 44; II Cor. 12: 2; I Thess. 4: 16, 17; Rev. 20: 5, 6.]
I have written this article, if I may so term these explanatory remarks, for the information of my family, and of those who may in any way be interested in me, because I have been asked many questions on the teachings of the Church of Jesus Christ of Latter-day Saints, and some have doubtless wondered {484} what there was in that church which could have influenced me to desert the Church of England and throw in my lot with the Saints. To all such I would reply in all humility, that the teachings of the Latter-day Saints, and their ordinances, are in all respects thoroughly scriptural, and strictly224 in accordance with those of the primitive church established by Jesus Christ Himself, while the Church of England does not appear to me to be correct or scriptural in many of her teachings and ordinances. I have taken the Bible, and the Bible alone, as my guide, and I most assuredly would not have become a Latter-day Saint had I not found the doctrines and practices of this people to accord with those of the New Testament, or had I found the church to be wanting in any of these principles which the Bible tells us are absolutely necessary to make up the true Church of Jesus Christ on earth. What some of these essentials are I have already endeavored to show, to the best of my ability, in these pages, and I am convinced that without them there can be no true Church of Christ anywhere, otherwise I altogether fail to see the use of our taking the word of God, as the Bible admittedly is, as a guide to the truth. If we admit that God's word is inspired, then it is not within the authority of any mortal man to alter any part of it, or to spiritualize or explain away any of the many plain commandments that are in the book. There is but one Gospel for our salvation, with its ordinances, its commandments, and its marvelous and powerful gifts, very clearly laid down in the Bible, and no church, which does not practice and teach the same plan of life and salvation, can possibly be right. Indeed, we know that in the very early days of the Christian church, when false teachers had commenced to pervert180 the true Gospel, and to teach a gospel which contained some errors, St. Paul denounced them in his letter to the Galatian Christians in the strongest terms of condemnation226, saying: "But though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed."[A] This ought to be to us a very great warning, coming as it does from the pen of an inspired writer and apostle, and we would do well, believe me, to take it to heart and consider it.
[Footnote A: Galatians 1: 8.]
In conclusion I would advise those who may read these pages to think well over their contents, and to ask God to show them how far there is His truth in the doctrines and ordinances of the Church of Jesus Christ of Latter-day Saints, doctrines {485} and ordinances which I have tried to show are in strict accordance with the Gospel of Jesus Christ Himself. The Apostle James tells us that God will always give wisdom to all that ask Him for it in true and in faithful prayer, for he writes as follows: "If any of you lack wisdom, let Him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him; but let him ask in faith, nothing wavering. For he that wavereth is like the wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord."[A] This scripture shows us that we should pray in the fullest confidence that God is only waiting to be gracious to us, and that He does not make a promise that He cannot or will not perform, but His ears will ever be open to true and faithful prayer; and we know that He is always more ready to hear than we are to pray, and to give us more than we are at any time deserving of.
[Footnote A: James 1: 5, 6, 7.]
"I will give unto you one of the keys of the mysteries of the Kingdom. It is an eternal principle that has existed with God from all eternity227: That man who rises up to condemn225 others, finding fault with the Church, saying that they are out of the way while he himself is righteous, then know assuredly that that man is in the high road to apostasy; and if he does not repent will apostatize as God lives."
—Joseph Smith.
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rev
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| v.发动机旋转，加快速度 | |
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thrifty
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| adj.节俭的；兴旺的；健壮的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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prettily
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| adv.优美地；可爱地 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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doctrine
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| n.教义；主义；学说 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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apostasy
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| n.背教，脱党 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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replete
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| adj.饱满的，塞满的；n.贮蜜蚁 | |
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testimony
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| n.证词；见证，证明 | |
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testament
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| n.遗嘱；证明 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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sect
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| n.派别，宗教，学派，派系 | |
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apostate
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| n.背叛者，变节者 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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ordinance
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| n.法令；条令；条例 | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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pointed
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| adj.尖的，直截了当的 | |
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defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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discordant
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| adj.不调和的 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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contention
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| n.争论，争辩，论战；论点，主张 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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divergence
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| n.分歧，岔开 | |
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divers
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| adj.不同的；种种的 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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46
ordain
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| vi.颁发命令；vt.命令，授以圣职，注定，任命 | |
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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48
ministry
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| n.(政府的)部；牧师 | |
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49
edifying
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| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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50
dispensed
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| v.分配( dispense的过去式和过去分词 )；施与；配（药） | |
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51
thoroughly
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| adv.完全地，彻底地，十足地 | |
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52
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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53
interpretation
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| n.解释，说明，描述；艺术处理 | |
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interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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cardinals
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| 红衣主教( cardinal的名词复数 )； 红衣凤头鸟（见于北美，雄鸟为鲜红色）； 基数 | |
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56
bishop
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| n.主教，（国际象棋）象 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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58
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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efficiently
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| adv.高效率地，有能力地 | |
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edified
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| v.开导，启发( edify的过去式和过去分词 ) | |
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beset
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| v.镶嵌；困扰，包围 | |
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thereby
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| adv.因此，从而 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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sleight
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| n.技巧，花招 | |
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craftiness
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| 狡猾，狡诈 | |
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affected
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| adj.不自然的，假装的 | |
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attain
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| vt.达到，获得，完成 | |
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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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devoid
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| adj.全无的，缺乏的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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remiss
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| adj.不小心的，马虎 | |
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culled
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| v.挑选，剔除( cull的过去式和过去分词 ) | |
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rite
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| n.典礼，惯例，习俗 | |
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humility
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| n.谦逊，谦恭 | |
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sincerity
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| n.真诚，诚意；真实 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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84
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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85
heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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perusal
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| n.细读，熟读；目测 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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culminated
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| v.达到极点( culminate的过去式和过去分词 ) | |
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variance
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| n.矛盾，不同 | |
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permeating
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| 弥漫( permeate的现在分词 )； 遍布； 渗入； 渗透 | |
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formerly
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| adv.从前，以前 | |
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mighty
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| adj.强有力的；巨大的 | |
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benighted
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| adj.蒙昧的 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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confirmation
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| n.证实，确认，批准 | |
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immersion
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| n.沉浸；专心 | |
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fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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behooves
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| n.利益，好处( behoof的名词复数 )v.适宜( behoove的第三人称单数 ) | |
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102
infusion
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| n.灌输 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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symbolize
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| vt.作为...的象征，用符号代表 | |
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repentance
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| n.懊悔 | |
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repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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authorized
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| a.委任的，许可的 | |
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transgression
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| n.违背；犯规；罪过 | |
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permeated
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| 弥漫( permeate的过去式和过去分词 )； 遍布； 渗入； 渗透 | |
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110
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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philologist
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| n.语言学者，文献学者 | |
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taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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116
posterity
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| n.后裔，子孙，后代 | |
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117
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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118
atone
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| v.赎罪，补偿 | |
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119
obedience
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| n.服从，顺从 | |
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120
gal
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| n.姑娘，少女 | |
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121
remitted
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| v.免除（债务），宽恕( remit的过去式和过去分词 )；使某事缓和；寄回，传送 | |
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122
watery
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| adj.有水的，水汪汪的；湿的，湿润的 | |
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123
discretion
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| n.谨慎；随意处理 | |
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124
adoption
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| n.采用，采纳，通过；收养 | |
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125
progenitors
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| n.祖先( progenitor的名词复数 )；先驱；前辈；原本 | |
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126
behold
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| v.看，注视，看到 | |
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127
smite
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| v.重击；彻底击败；n.打；尝试；一点儿 | |
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128
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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129
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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130
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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131
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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132
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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133
iniquity
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| n.邪恶；不公正 | |
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134
tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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135
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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136
abominable
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| adj.可厌的，令人憎恶的 | |
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137
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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138
disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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139
canonical
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| n.权威的；典型的 | |
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140
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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141
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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142
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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143
clergy
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| n.[总称]牧师，神职人员 | |
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144
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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145
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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146
monkish
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| adj.僧侣的，修道士的，禁欲的 | |
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147
retirement
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| n.退休，退职 | |
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148
justification
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| n.正当的理由；辩解的理由 | |
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149
regenerate
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| vt.使恢复，使新生；vi.恢复，再生；adj.恢复的 | |
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150
purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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151
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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152
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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153
pontifical
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| adj.自以为是的，武断的 | |
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154
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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155
fulsome
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| adj.可恶的，虚伪的，过分恭维的 | |
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156
astonishment
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| n.惊奇，惊异 | |
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157
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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158
massacres
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| 大屠杀( massacre的名词复数 )； 惨败 | |
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159
blasphemies
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| n.对上帝的亵渎，亵渎的言词[行为]( blasphemy的名词复数 )；侮慢的言词（或行为） | |
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160
prohibition
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| n.禁止；禁令，禁律 | |
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161
schisms
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| n.教会分立，分裂( schism的名词复数 ) | |
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162
atheism
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| n.无神论，不信神 | |
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163
materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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164
appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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165
pall
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| v.覆盖，使平淡无味；n.柩衣，棺罩；棺材；帷幕 | |
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166
pestilence
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| n.瘟疫 | |
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167
perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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168
laity
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| n.俗人；门外汉 | |
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169
detested
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| v.憎恶，嫌恶，痛恨( detest的过去式和过去分词 ) | |
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170
impending
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| a.imminent, about to come or happen | |
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171
ingenuity
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| n.别出心裁；善于发明创造 | |
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172
precept
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| n.戒律；格言 | |
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173
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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174
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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175
rampant
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| adj.(植物)蔓生的；狂暴的，无约束的 | |
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176
confession
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| n.自白，供认，承认 | |
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177
emanating
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| v.从…处传出，传出( emanate的现在分词 )；产生，表现，显示 | |
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178
adherence
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| n.信奉，依附，坚持，固着 | |
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179
reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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180
pervert
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| n.堕落者，反常者；vt.误用，滥用；使人堕落，使入邪路 | |
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181
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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182
gathering
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| n.集会，聚会，聚集 | |
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183
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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184
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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185
truthful
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| adj.真实的，说实话的，诚实的 | |
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186
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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187
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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188
intercourse
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| n.性交；交流，交往，交际 | |
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189
enjoyment
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| n.乐趣；享有；享用 | |
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190
isle
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| n.小岛，岛 | |
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191
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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192
probationary
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| 试用的，缓刑的 | |
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193
reproofs
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| n.责备，责难，指责( reproof的名词复数 ) | |
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194
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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195
varied
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| adj.多样的，多变化的 | |
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196
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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197
bias
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| n.偏见，偏心，偏袒；vt.使有偏见 | |
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198
lucidly
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| adv.清透地，透明地 | |
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199
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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200
lengthening
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| （时间或空间）延长，伸长( lengthen的现在分词 )； 加长 | |
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201
inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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202
warfare
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| n.战争(状态)；斗争；冲突 | |
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203
exterminated
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| v.消灭，根绝( exterminate的过去式和过去分词 ) | |
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204
iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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205
tampered
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| v.窜改( tamper的过去式 )；篡改；（用不正当手段）影响；瞎摆弄 | |
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206
testaments
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| n.遗嘱( testament的名词复数 )；实际的证明 | |
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207
transparent
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| adj.明显的，无疑的；透明的 | |
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208
rims
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| n.（圆形物体的）边( rim的名词复数 )；缘；轮辋；轮圈 | |
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209
glossary
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| n.注释词表；术语汇编 | |
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210
antiquities
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| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
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211
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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212
metaphor
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| n.隐喻，暗喻 | |
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213
fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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214
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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215
engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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216
psalm
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| n.赞美诗，圣诗 | |
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217
dealing
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| n.经商方法，待人态度 | |
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218
sufficiently
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| adv.足够地，充分地 | |
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219
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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220
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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221
celestial
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| adj.天体的；天上的 | |
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222
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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223
enquiring
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| a.爱打听的，显得好奇的 | |
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224
strictly
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| adv.严厉地，严格地；严密地 | |
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225
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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226
condemnation
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| n.谴责; 定罪 | |
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227
eternity
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| n.不朽，来世；永恒，无穷 | |
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