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though perhaps under different cir-
cumstances, of the same power of in-
tuition. Admit now the views of
these Representative Men,' and what
is the result?-an absolute in faith
and morals, which the mind needs and
longs for, has no existence; and each
man must go 'sounding on his dim
and perilous way' without a chart,
guiding star, or compass to direct
him to the haven on whose quiet
waters his storm-tossed spirit may
rest. O spirit of the age, if this be
thy tendency and teaching, we re-
nounce thy guidance and guardianship,
and cling to an inspired Bible as
'pointing out a more excellent way.'
Once more; considering the views
now rising into prominence and popu-
larity, as to the record which God
hath given us of his Son,' views which
lower the standard of belief and con-
duct, to the rank of mere human com-
positions, and deny its pretensions to
the certitude which inspiration im-
parts; we are not surprised that Lati-
tudinarianism is a feature of the
present time. This is a sequence
natural to the opinions cherished as
to the Word of God. If men deny
the supremacy of its claims, as the
only safe teacher of man in things
affecting his eternal happiness; if with
blasphemous self-complacency they
can speak of Christ in the same ap-
proving style, as they do of Plato,
Zoroaster, Confucius, and Luther; if
they are devoted to 'hero worship,'
and maintain the dogma, that earnest-
ness is the best criterion of truth; then
with amiable consistency they will
proclaim the indifferency of all moral
convictions. And this is the direction
in which, alas, popular faith is flowing,
as but a partial glance at recently pro-
pounded views on this subject will
prove. It seems to have become ob-
livious to the minds of many, that
there is, or ever was an eternal dis-
tinction between truth and error.
Accordingly we find that it has grown
into a custom to pour scalding scorn
on confessions and on creeds.

seriously ask now, what are the meaning and the motive of this crusade against creeds? Our view of a creed is, a religious theory or system, of principles, and that even where subscription is required, no more is intended than that the individual should declare his belief in, and attachment to the sentiments contained in the form of words he subscribes. It may be here replied, that subscription is essentially opposed to the progress of mind. But is not a creed unwritten equally opposed to intellectual progression? We do not insist on and call for subscription; but we do not see why an honest mind should refuse to subscribe a formula of doctrine that constitutes the basis of the moral or religious organization to which he belongs. Every follower of Christ has a creed, and why any one should refuse to declare it we cannot divine; unless he is not sincerely attached to the principles which form the basis of union. But perhaps we shall be told that the objection is levelled at the non-essential articles to which consent is required. Is it so? Are those who denounce creeds the men who ardently love the cardinal principles of the Gospel? Are they not rather those who look on moral licentiousness with a smile of complacency, and desire the word 'christian' to be applied to the widest and most opposite principles? If they demand it, we are ready to concede that Scriptural truth is subjectively progressive; but affirm, that progression will not on earth surpass the views entertained by the Protestant church on the fundamental doctrines of the gospel. These we call our creed, and cannot discover ourselves to be unphilosophic in making the confession, and are not able to see the force of the objection or the relevancy of the contempt now poured on hard creeds and confessions.' In connection with this, we must notice the views obtaining on the constitution of the church of Jesus We Christ. We do not now allude to the

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tiousness is all that we ought to require as the basis and the bond of religious fellowship. Before, how

ever, we can grant anything on this ground, we must take leave to propose a prior question, and it is this, What means have been used to arrive at the conscientiousness thus professed?' Is it a conscientiousness independent of Biblical teaching, or in harmony with it? Man is responsible only for voluntary error. Has he who claims my christian sympathy on the ground of his conscientiousness sought to free his mind from every moral principle but those which the Scriptures enjoin or sanction? Has he substituted human fancies for divine instruction? If, either through indolence, or pride, or presumption, he has neglected these, his plea is as worthless as that of the denier of revelation, and he is to be pitied rather than caressed. We would warn the unwary against being thus beguiled; for we hold it as an honest conviction that the cry of conscientiousness in many mouths is only an apology for latitudinarianism. We have often found that those who plead for license to believe what they please, allow the least freedom to those who greatly differ from them. They are not content with an ample latitude of opinion, but are the first to charge others with bigotry and uncharitableness. They seem to forget that a man of a positive faith, may be as sincere as a man of a negative one; and hence it comes to pass, that though they cry out most for charity they have the least share of this virtue themselves. The demand to sink differences is but another manifestation of the spirit of intolerance, and the contempt in which such men hold

immodest and unscriptural pretensions, of that community of christians that is governed by a hierarchy and permeated and inspired by a spirit of exclusiveness, which we believe to be one of the causes that is working its overthrow; but to the not less immodest and unscriptural tenet that the church should nestle and nurture in its bosom men who hold scarcely any views in common, but the absurd one that each member may believe what he pleases. We, in common with multitudes more have been dull enough to think, that the church of Jesus Christ should be composed only of those who believe and practise all religious truth. But we have been recently taught and that oracularly too, that there should be a church for the doubters.' This class may of course include all the ranks of that numerous army, pourtrayed by the famous old tinker allegorist as having attacked the town of Mansoul. There may and will be Election Doubters, Experience Doubters, Grace Doubters, Salvation Doubters, and Glory Doubters,' and we add, why not Christ Doubters, and Bible Doubters also? What an anomalous church would this be, for it would be founded on | the convenient principle that a man may have as small a faith as he pleases or no faith at all. And yet the formation of such a church has been gravely recommended, by one who aspires to be considered as the voice crying in the wilderness to prepare the way of the spirit of the age. We need scarcely remind the man who clings to his Bible, that such a church would not be that which Jesus purchased with his own blood, nor that the principle which pleads for it is thoroughly antagonistic to the genius of scriptural piety. As har-sects,' is a clear indication of a prinmonizing with the sentiments just mentioned, we regard the common use made of the word conscience, and the influence drawn from it as an argument. The principle in this age frequently propounded, that conscien

ciple of double-distilled illiberality. We can sink no differences that are founded on convictions, and the request to merge opinions, is at best but a request to be dishonest to our principles. Yet to this goal the ten

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dency of the present time is leading; | lation thereto. To the church it beand if in one line we were asked to longs to stem the tide of unbelief indicate the spirit of the age,' we which threatens to submerge her: would say that it aimed on the mo- and to her God is assuredly saying, mentous question of man's eternal Awake, awake, put on thy strength, weal or woe, to substitute human O Zion: put on thy beautiful garopinions for biblical instruction, or in ments, O Jerusalem.' She need not the words of the crucified One, to fear who in former times cut Rahab teach for doctrines the commandments in pieces and wounded the dragon.' of men.' She can bear the taunt that she is behind the age: she marches shoulder to shoulder with truth, and keeps in the footsteps of Christ. She must exorcise this 'evil spirit,' for to her it doth appertain. She must say over it the name of Jesus, and use no other incantations than those drawn from the cross. May he who by the spirit of a former age was crucified and slain, give to his servants the wisdom, power, and grace requisite to such an onerous and momentous task.

With these decided convictions, and they have not been hastily adopted, we have ventured to express ourselves on the subject before us. We look with trembling anxiety, though not without hope, on the progress and issue of present events. The fate of christianity and of man are deeply involved in the question we have attempted to discuss; and it behoves every christian to contemplate long and seriously the condition of society, that he may discover his duty in re

TRUST IN GOD AT ALL TIMES.'

TRUST him when thy skies are lowering-
When no star of hope shall rise,-
When the floods of grief are pouring
O'er thy soul, then lift thine eyes;
See the bow of promise glisten

In the distance-far away;
Hearken! to thy Saviour listen,
'Strength is equal to thy day.'
Worldly hopes may flee before thee,
Worldly prospects all may fail,
If Jehovah's banner's o'er thee,

His kind promise will prevail;
Though thy heart may beat with sorrow,
Every comfort flee away,

Trust him, for the coming morrow

May be lit with heaven's own ray!

What can darken souls enlightened
With the spirit of his love?
What can cloud the bosom brightened
By the presence of the Dove?
Friends may fail, and hopes beguile us,-
All our sunshine turn to night,
But the star of hope will find us,

Beaming with eternal light.

Trust ye, then, in God's own promise,-
Trust him in life's darkest hour,-
Trust him when the storm is raging,-
Trust in his almighty power;
Waves may roll, and billows meet thee,
Here's a solace for thy grief,
'I will not forsake-forget thee,
Through the pilgrimage of life.'

Up the hill of Zion glistens

Brighter stars, as high ye rise;
To the spirit-voices listen,
Whispering sweetly from the skies;
Angel-voices! they will cheer thee
Through the valley, dark and gloom,
'I am with thee, I am with thee,'
Shedding radiance o'er the tomb.
Listen! hear them softly singing,
When the last cold waves shall roll;
Balm from Gilead kindly bringing,
To revive thy fainting soul;
They will come, a heavenly convoy!
To convey thee to the skies;
They will come, to open for thee

The bright gates of Paradise!

LITERARY AND SCIENTIFIC SELECTIONS.

THE BOOK OF MORMON; OR, GOLDEN BIBLE.

A DISSERTATION.

By Rev. Isaac Robinson, Stoddard, U. S.

THE Mormons claim a Divine Origin for this book, and exalt it above our Bible, as they hold that not only the original, but also the translation was by Divine Inspiration. All this is implied in the title of this singular production. The book of Mormon. An account written by the hand of Mormon upon plates taken from the plates of Nephi. Wherefore it is an abridgment of the Record of the people of Nephi, and also of the Lamanites, who are a remnant of the house of Israel, and also to Jew and Gentile; written by way of command ment, and also by THE SPIRIT OF PROPHECY, AND REVELATION. Written and sealed up and hidden unto the Lord, that they might not be destroyed, to come forth by the gift and power of God unto the interpretation thereof sealed by the hand of Moroni, and hid up unto the Lord to come forth by way of GENTILE, the interpretation thereof BY THE GIFT OF GOD.'

The book of Mormon then, purports to be the history of a people descended from one Lehi, of the tribe of Joseph, who dwelt in Jerusalem in the beginning of the reign of Zedekiah king of Judah, and who was commanded by the Lord in a dream to take his family, consisting of his wife and four sons, Laman, Lemuel, Sam, and Nephi, and retire into the wilderness toward the Red Sea, which he accordingly did; and at length by divine direction crossed the ocean to a land which he called 'The land of promise, a land which is choice above all other lands and which should as yet be kept from the the knowledge of all other nations.'

The Records of this people and especially of the Nephites containing prophecies and revelations from God, were engraven on plates till the year of our Lord four hundred; when behold I, Mormon, began to be old, and knowing it to be the last struggle of my people, and having been commanded of the Lord that I should not suffer the

Records, which had been handed down by our fathers, which were sacred, to fall into the hands of the Lamanites, (for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi, and hid up in the Hill Cumorah all the records which had been entrusted to me by the hand of the Lord, save it were these few plates which I gave unto my son Moroni.' (Golden Bible, 3rd edition, p. 514.)

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This Hill Curmorah, which it is said was in a land of many waters, rivers and fountains,' the Mormons allege was in the town of Palmyra, N. Y. In this deposit the plates remained till the year 1826, when Joseph Smith pretended they were discovered to him by an angel of the Lord. These plates are said to have been engraved with Egyptian Hieroglyphics, which Smith was inspired to understand, and translate.

Now the first question which naturally arises here, is what proof have we of the existence of these plates? Or if without proof we should admit their existence, what evidence have we that they have been correctly translated? Have they ever been submitted to the inspection or examination of any one who understood Egyptian Hieroglyphics? Or have they ever been seen by a single individual, whose testimony is worthy of the least credit? Neither of these can with truth be affirmed. And yet the strongest evidence is requisite to justify us in believing a story so extraordinary, and which in its essential features bears so near a resemblance to the imposture of Mahomet. He affirmed that the Koran was written in heaven, and brought to him by the angel Gabriel. But of this he did not pretend to give any other proof than his own assertion, and the excellence of the Koran, which he alleged was super-human and clearly evinced its divine criginal. And have we any more reason to believe Smith's story of the origin of the Book of Mormon? Was his character for vera

city any better than that of Mahomet? | the commandments of God we bear tes This cannot be pretended, without set timony of these things. And we know ting aside the most ample testimony. that if we are faithful to Christ we shall Or does the book of Mormon contain rid our garments of the blood of all, and any more internal evidence of Divine shall be found spotless before the judgauthenticity than the Koran? If we ment seat of Christ, and dwell with him except those parts of it that are taken eternally in the heavens; and the glory verbatim from the Bible, it unquestiona- be to the Father, the Son, and the Holy bly displays less ability, and carries with Ghost, which is one God. Amen.it more convincing marks of being a OLIVER COWDERY, DAVID WHITMER, mere fabrication than the Koran. But MARTIN HARRIS. it will no doubt be said, that Smith did not require us to believe the alleged origin of the Book of Mormon upon his own testimony, but has given us the testimony of witnesses chosen from the beginning. Let us examine their testimony. From the book of Mormon (p. 109) we learn that three witnesses were chosen from the beginning, and predicted more than two thousand years before they appeared on the stage; and that they were to be the only witnesses of the existence of the plates. For Nephi, who with his father Lehi left Jerusalem in the reign of Zedekiah, thus foretells these witnesses. 'Wherefore at that day, when the book shall be delivered unto the man of whom I have spoken, (Smith, who had been before described) the book shall be hid from the eyes of the world, that the eyes of none shall behold it, save it be THREE witnesses shall behold it by the power of God, beside him to whom the book shall be delivered, and they shall testify to the book and the things therein. Accordingly they testify, Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that we through the grace of God the Father, and our Lord Jesus Christ, have seen the plates, which contain this record-and we also know that they have been translated by the gift and | power of God; for his voice hath declared it unto us; wherefore we know of a surety that the work is true-and we declare with words of soberness that an angel of God came down from heaven and he brought and laid before our eyes, and we beheld and saw the plates and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear witness that these things are true. And it is marvellous in our eyes; nevertheless the voice of the Lord commanded that we should bear record of it. Wherefore to be obedient unto

As these witnesses were chosen from the beginning to testify by the power of God,' and as they were to be the only witnesses of the existence of the plates and of their being translated by the gift and power of God,' so it might be reasonably expected that they would sustain an unblemished moral character, and would persevere to the end in bearing this testimony. But it is a well known fact, that they have all renounced Mormonism, and their character, if we may credit the testimony of Mormons, as well as others, is a compound of every thing base and vile. Of the two first named witnesses it is said, in a paper signed by eighty four Mormons, 'OLIVER CoWDERY, DAVID WHITMER, and Ly. man E. Johnson united, with a gang of counterfeiters, thieves, liars and blacklegs of the deepest dye, to deceive, cheat and defraud the saints out of their property, by every art and stratagem that wickedness could invent, using the influence of the vilest persecutions to bring vexatious law suits, villainous prosecutions, and even stealing not excepted.' And of the other witness, Martin Harris, who was high Priest of the church, Joe Smith says in his usual style: 'One thing we have learned, that there are negroes who wear white skins, as those who wear black ones, Granny Parish and a few others who acted as lackies, such as MARTIN HARRIS, &c., but they are so far beneath contempt that a notice of them would be too great sacrifice for a gentleman to make.' It may be added that there is on record the testimony of several respectable men, that Harris was a liar and a seducer.' Such then is the cha racter of these three witnesses,' who pretend 'that an angel of God came down from heaven, and laid the plates before them, and that the voice of the Lord commanded them to bear witness that the plates had been translated by the gift and power of God.' That the

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