Messenger and Advocate/2/8

Messenger and Advocate
Volume 2, Number 8

Source document in Mormon Publications: 19th and 20th Centuries online archive: Messenger and Advocate Vol. 2

Note: Some headings and bracketed texts are editorial and not part of the original text.

LATTER DAY SAINTS'
MESSENGER AND ADVOCATE
Volume II. No. 8.]	KIRTLAND, OHIO, MAY, 1836.	[Whole No. 20.

He who had companied with the Savior after he commenced his public teachings till the censumation [consummation] of that bloody tragedy that removed him from the ken of an ungrateful, ruthless world, or rather as if he would make the injunction more emphatic, and have it laid up or preserved among the archives of the church, he wrote the epistle, of which our text forms a part. In his exordium, we learn the characters he addressed, without the shadow of a doubt: the subject matter of the epistle is also replete with useful instruction to his brethren respecting the great things that pertained to their salvation.

He was qualified to each from the fact, that he had superior advantages to gain instruction, not only from journeying with the Savior, and participating largely in all the trials and privations, through which he passed while propagating a religion so diverse from any then embraced.

He was qualified to teach from another consideration. God, our heavenly Father, had revealed to him that Jesus was the Christ the Son of the living God. We might here go on and say, that to him also were committed the keys of the kingdom, but without laboring to prove a point so little controverted, we will come to that part of our text which lies with most weight upon our mind, (viz.) "be sober and watch unto prayer." The reasons for this injunction seem to be couched in the former part of the verse we have under consideration, "seeing the end of all things was at hand." The reader will here pause for a moment and consider, that the author of our text possessed the spirit of prophecy, although the event to which he alluded did not transpire then, neither yet has it transpired, but, we believe he looked down through the vista of opening years, and beheld what is still in futurity, that the end of all things was at hand.

Here let us reflect a moment. If the apostle with any degree of propriety could urge such a course of conduct upon the Saints in his day, with how much greater propriety, and greater force may the same sentiments be urged upon the Saints now, that eighteen hundred years have passed away. The time to which he alluded must inevitably be nearer at hand than it was then. We, therefore, take the liberty to recommend, to our young brethren and sisters, more particularly, be sober and watch unto prayer. We do not suppose, the Lord required any more strict obedience to his commands of you, than he does of your aged brethren, but you will permit us, who have passed the meridian and are now on the declivity of life, to speak from experience in this matter: "we speak of the things we do know, and testify of those we have seen." We are well acquainted with the follies and vanities incident to youth, and we do know they are directly calculated to corrupt the taste for mental improvement, vitiate the habits, and not only so, but to grieve the Spirit of God and cause it to withdraw its vivifying influences from our souls. These, my young brethren and sisters, are appalling facts. If the Holy Spirit of God reign in you, and rule over you, it will be your meat and your drink to do the will of your heavenly Father. You will therefore, consider this, not among the least of his commands, "be sober and watch unto prayer." It will make you, that you shall be neither barren nor unfruitful in the work of the Lord. We expect, notwithstanding the great calamities that shall precede the appearance of the Savior, the wicked who shall survive those calamities, will be full of folly, full of vanity, full of laughter and every evil propensity, and that day will come in a time when they least expect it; indeed it will overtake them as a thief in the night. Think not because you have been baptized for the remission of your sins, that you are now perfectly safe, that you are sealed up unto eternal life, that God will save you in his celestial kingdom, when you are demoralizing yourselves, exerting a baneful influence around you, setting at nought his counsels and his com-

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mands, and grieving his Holy Spirit by your foolish laughter and utter contempt of his just requisition, "be sober and watch unto prayer."

Remember, my young brethren and sisters, that God is not mocked with impunity. His all seeing eye behold you at all times, and for all your folly, your vanity, and your wicked indulgence in evil, as well as your utter contempt of his authority, he will look down with contempt upon you, and ere you are aware, you will be brought into judgment,—Be assured we tell you no fiction, we inculcate no wild chimera of a disordered imagination, when we solemnly declare both from our own experience and the dictates of the Spirit of God that persisting in such a course of perverseness, will ere long destroy your confidence in prayer, overspread your mind with gloom, and darken all your prospects of heaven and celestial glory. You may once have been washed, you may have been cleansed, but you are turned again like the dog to his vomit, or like the swine that was washed to her wallowing in the mire.

Think not that we would enjoin you a Monkish sadness or hypocritical gravity: not so, but we would have your forsake all your loud laughter which is always indicative of an empty mind, and as we have before remarked, is calculated to grieve the Holy Spirit and make it withdraw, leaving you to the influence of that spirit which lures but to destroy.

We ask you to examine yourselves, brethren & sisters, after you have passed through a scene of folly and vanity and see if your taste for intellectual attainments has not become more obtuse, and your anxiety to become acquainted with the things of God, and our holy religion, far less acute. See if the low expressions and vulgar cants of the Bar-room and other haunts of folly and wickedness, are not fast superceding all the traces of moral refinement in your minds. See if the adversary has not already obtained the ascendency over you, remember that no one can inhale the pestiferous atmosphere of vice or folly and go away uncontaminated. Evil communications you know, the apostle said, corrupt good manners, and he might with equal propriety have added and good morals. You are not to understand that to be sober and watch unto prayer, is to make your morose, or destroy those fine feelings of your nature that render you cheerful and amiable. You are not to understand that it is to rob you of any rational enjoyment. But remember that no enjoyment can be rational, that unfits the mind and destroys the taste for pure devotional exercises toward God.

"The end of all things, the apostle said was at hand".

As we have before hinted, if he could with any propriety urge this sobriety and this watchfulness upon the saints from the consideration that the end of all things was then at hand.—with how much great force do they not press upon us not. The time of the consummation of all things is certainly nearer at hand than it was then.

There is another idea couched in our text, of which perhaps you seldom think. The time is fast approaching when the saints are to be all taught of God, and when he has now said to you through the apostle, be sober and watch unto prayer, is not this revolting to your feelings and the commands irksome, and disagreeable? Does not the idea forcibly strike the mind, that as the end approaches, such a course of conduct becomes more and more necessary, that we may be prepared to go out and meet that Bride Groom when he comes? That we may not be found in the unpleasant dilemma of the foolish virgins with no oil in our lamps?—Remember that God is not mocked nor his commands to be treated with irreverence or disrespect: his presence fills immensity, and his all-seeing eye surveys the whole of his vast creation.

Although the wise man said rejoice O young man in thy youth and let thy heart cheer thee in thy youth, in the same verse, the same wise man has said, but remember that for all these things God will bring thee into judgement. Thereby plainly intimating that our enjoyments ought to be rational, and not inconsistent with our moral improvement, not inconsistent with the highest intellectual attainments, not inconsistent with that state of mind which ought to actuate us from the consideration that "the end of all things is at hand"

From a review of what we have said we learn 1st. That immoderate

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laughter and foolish jesting are at war with every principle of morality or holiness of heart without which, no one will see the Lord: and that we cannot by any forced construction of ours make them accord with the sentiment couched in our text; "be sober and watch unto prayer".

2nd. We infer from the fact, that God our heavenly Father has pointed out the way by revelation ancient and modern, that his creatures should pursue to glorify and enjoy him, and that we are acting the irrational part towards ourselves as well as that of base ingratitude to him, to let the adversary get the ascendancy over us and decoy us, till folly, vanity, and sin ultimately preponderate and satan literally take us captive at his will."

3d. Again whatever course of conduct we pursue that is not in strict accordance with that growth in grace and that increase in the knowledge of our Lord and Savior Jesus Christ required of his saints, we may justly conclude is not pleasing in the sight of our Heavenly Father and the unpleasant reflection that will ere long force itself upon us like an unbidden, unwelcome guest, will gnaw, like a worm, the root of our felicity, We shall then be compelled from necessity, to view the great contrast there is between virtue and vice, and many, very many, we have reason to fear, will when too late, have to make this bitter lamentation "the summer is ended, the harvest past and our souls are not saved".

4th. From a view of all we have said, and especially from a view of what the apostle has said, "that the end of all things is at hand," we would fain hope you would in kindness suffer a word of exhortation and be wise;

"Be wise to day this madness to defer,

Next day the fatal precedent will plead,

Thus on till wisdom is pushed out of life."

5th. In conclusion we say if you would enjoy the approbation of a good conscience, if you would have your spiritual strength renewed, if you would be free from the contaminating influence of vice and folly, and be prepared to meet the Savior in peace, when he comes to take veng[e]ance on all those that obey not the gospel, we say deny yourselves of all folly, vanity, and every worldly lust and "be sober and watch unto prayer." amen. W.

THE SAINTS OF THE LAST DAYS.

Nothing can be more pleasing and delightful than to contemplate the situation of the Latter Day Saints; placed as it were on an eminence and bringing within the compass of their observation, all the kingdoms of the world, not only those which now are, but those which are past as well as those to come; favored with the light of heaven by which they can contemplate the history of the world in its true light, understanding the situation of all who have preceded them: the light in which the great Jehovah viewed them, and their relation to the salvation of Jesus Christ.

Having before them the history of nearly six thousand years, where is written the names, the mighty works, and great faith of the former day saints, their God like nobility of soul, their splendid achievements among the nations in their day and generation, their undaunted courage in the cause of truth, their holy boldness in defence of their master's honor; their toils, their perils, their sacrifices, their indefatigable zeal, their firmness, and their ste[a]dfastness in the truth, not regarding their life unto death, their abiding testimony by which they condemned the generation which then lived, and will be had amongst men until time is no more: their great faith by which they ascended into the heights, and descended into the depths, and searched out all things, yea, even the deep things of God, seeing the end from the beginning, and the beginning from the end.

Being diligent and faithflu [faithful], while the world was stumbling in darkness and the nations were strangers to the knowledge of God, and knew not him who created them nor him who saved them; they in the midst of darkness burst forth into light, and among those who set in the valley and shadow of death they caused light to spring up; their voices were heard among nations afar off, and their power was felt in the islands of the sea. The messengers of heaven watched them by the way and rejoiced over them in righteousness.

Wide is the field of contemplation which opens to the view of the saints of the latter days, while they read the history and meditate upon the events peculiar to the saints, as set forth in the account which we have of those of

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former days, not only the knowledge they had of the things which then existed; but also of the things which should take place until time should end. It might be said of them in truth, that in them there was light and not darkness at all; for their knowledge extended down the stream of time until they beheld the winding up scene of this world, and reached forth into eternity to gaze upon things eternal, immortal, and invisible.

Truly their religion was a religion of intelligence, and their minds in consequence of their religion was richly laden with wisdom from on high. When we contemplate the height of their devotion, the depth of their humility, the extent of their knowledge, the greatness of their sufferings, the fervor of their zeal, the boldness of their enterprizes, the dexterity of their stratagems, the splendor of their works, the grandeur of their conceptions, the richness of their communications, the purity of their affections, the holiness of their desires, the brilliance of their course, the nobleness of their minds, the benevolence of their hearts, the sincerity of their intentions, the correctness of their motives, the power of their faith, and their incessant communion with the heavens and the heavenly hosts, being full of the Holy Spirit, and abounding in love and good works, while visions, dreams, revelations and prophesyings enlarged their minds, and prepared them for the society of the blessed.

In meditating upon these things the mind of the latter day saint struggles with the powers of darkness like Jacob with the angel, until he prevails, bursts the vail which conceals futurity from his view, and launches forth into the light of heaven to contemplate the scenes of unborn time, and to mingle his lays [laws] with the heavenly hosts and shout hosanna in the midst of the throngs which surround the throne of God.

Again the mind of the latter day saint rolls over the face of the prophetic vision which inspired the hearts of the prophets, and caused them to sing their sweetest notes, gathers up this history of all generations, by which he can compare the present with the past, and the past with the future, and bring the two ends of men's earthly existance [existence] together. Inspired by the same spirit which inspired the prophets, he can behold glories lying over the face of revelation that the eye of an uninspired man never saw nor can see; by this spirit he discovers the iniquities, and apostacy of his own days, his mind being strengthened by the spirit of inspiration so as to enable him to understand the religion of Jesus Christ and believe it, he looks over the world with feelings peculiar to the saints, and through the light of revelation gazes upon the follies and wickedness of this generation: his cares are saluted with the Lo! heres and the Lo! theres, attended with ceremonies and forms not only without power, but without the belief in it, so that indeed he sees a form of Godliness, while those who have the form, deny the power thereof.—What a great contrast he beholds between the new testament church and the churches of modern times. He views the former with its apostles, its prophets, its evangelists, its pastors and teachers, all of them men inspired of God men full of the Holy Spirit and wisdom as well as its gifts, its power of healing its miracles, its tongues, its interpreters of tongues, with the power of getting revelations, the ministering of angels the power of God which attended it.—The latter without apostles, or prophets, or evangelists, or inspiration or gifts or healings, or miracles, or tongues or interpreters of tongues, and yet the religious world will contend that they are both the same church, equally partakers of eternal life and the blessings of the Most High.

Such is the great contrast between the saints of the last days, and those who are strangers both to God and his ways, one sees understands and rejoices in the glory and order of the new testament church, while the other tries to evade the force of the plainest facts set forth in it, defaces the glory of the church of Christ, neither understanding its nature, nor its beauty, nor yet comprehending its glory; but contents himself with a form of Godliness denying the power thereof.

In reviewing the history of his own times as written by the prophets the saint of the latter days sees fulfilling on the heads of this generation, all that God has spoken by the mouth of the holy prophets, while they are insensible of that, and in consequence of their great apostasy, he beholds the day of

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the Lord so coming upon them as a thief in the night, and sudden distruction [destruction] coming upon them and they know it not; because they know not God.—He sees them eating, and drinking, marrying, and giving in marriage, crying all is well in Zion; fear not all things are continuing as they were since the creation of the world; truly he sees that the generation among whom he lives are just such a people as there were in the days of Noah.—While he beholds the heavens and the earth big with events of an awful character, every nation preparing itself for the day of battle and the sacrifice of the great God.

He often fancies to himself that he is like one of the ancient prophets who incessantly lifted his voice to backsliding Israel, warning them of the judgments of almighty God which were coming upon them, but they would not here, he saw them haste to distruction [destruction] and no power could prevent it. So the saint of the latter days sees this generation hastening to distruction [destruction], "while their judgment of a long time sleepeth not and their damnation slumbereth not," but their eyes are closed in sleep and their eye lids in slumber, and they see not neither do they know. Therefore he does know that all that God has spoken by the mouth of the holy prophets concerning them will be fulfilled; for the day of the Lord will most assuredly overtake them as a thief in the night, and at the time when they are crying peace and safety, sudden destruction will come upon them and they shall not escape.

Whose feelings can be like the latter day saints? I answer none; because there are no persons who do know the situation of this generation except those who are inspired of God to understand it, neither can any of them understand the signs of the times: there may be signs in the sun, in the moon, and in the stars, perplexity of nations, men's hearts failing them for looking after those things which are coming upon the earth, while the uninspired in the midst of these things understand them not, neither do they know them, but like the ox fatted for the slaughter they haste to distruction [destruction] and know it not, neither will they know till they lift up their eyes in hell being in torment; for in the midst of the calamities which will come upon them, they will curse their King and their God and die. And yet with all their abomination have a form of godliness; but it is only a form, for they deny, and will deny the power thereof, in consequence of which they will go down to hell and their eyes will be shut until they are opened in torment.

How marvelous, cries the saint of God, it is, that men have a bible and read it, and preach about it day after day, and night after night, and yet not believe one item of it: reject the entire religion thereof and go down to hell holding the light of God in their hands: run from neighborhood to neighborhood, preach, proclaim, admonish, and warn, make proselytes in hundreds and thousands, and when they have made them only make their damnation more certain than it was before. Such is the light in which the latter day saint beholds all the works of the men of this generation; knowing by the spirit of inspiration that their religion is nothing more than a cunningly devised fable, a device of satan to hold the world more firm in his chains until he drags them down to perdition, and through this means obtains to himself a rich harvest of souls, who shall suffer the vengeance of eternal fire.

But there is something in the midst of this scene of darkness which cheers the hearts of the saints, exceedingly, it is, that the truth has once more made its appearance, and light has began to shine in darkness, and the spirit of inspiration is returning to the earth, the voice of the prophets is heard again in the land, and communion is again opened with the heavens, and babes begin to understand that which is hid from the eyes of the wise and the prudent, and the weak things of the earth begin to confound the mighty, and the foolish things of the earth, put to shame those who are wise, and men are beginning again to follow after God, and multitudes are finding him to the everlasting joy and gratitude of their hearts, and God is again, saying to men, build me places as I shall direct you, where I can manifest myself to you, and send my angels to minister to you as in days of old. Judges are returning as at the first, and counsellors as at the beginning. And the saints may well look for the time when the "wilderness and the solitary place shall be glad for them and the desert shall blos[s]om as the rose."

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PERFECTION.

Christian perfection, so called, is a subject which has engrossed the attention of the religious public in the different ages of the world in no small degree. It was, if we may credit the sacred writers, a subject which was called forth as early as we have any account of the revelations of God: and from that to the present, whether the world has been in a state of apostasy, or whether it has not, the subject of christian perfection has been one which has called forth a pretty large share of public discussion.

There can be little doubt, but those who were under the immediate influence of divine revelation, and received constant communication from the Deity on all subjects in any degree affecting their salvation, understood this subject much better than those who were in a state of apostacy; as they had all the opportunities that any mortals could have to settle all questions in relation to their religion: indeed the sacred writers speak of it as a subject which was well understood among the saints of their day; as at no time have they proposed it as a subject of discussion, and given us a formal investigation of it, as they have other subjects which were matters of controversy among the saints; but spake, and wrote, of it as of a matter which was well understood among them all.

In speaking of perfection, the Savior and his apostles have said some things which seem to be hard to understand by the present religious world: not that the sayings cannot be understood or are not sufficiently plain; but the consciousness there is among all the religious professors, of their coming far short of perfection, and taking it for granted that they are in the right way, and are as righteous as persons can be in this age of the world; they have considerable misgivings about what the sacred writers meant. For instance, when the Savior says "be ye therefore perfect, even as your father which is in heaven is perfect". Matthew 5:48,th a deep consciousness at once says to all the professing world, that they are not thus perfect: but they are not only sensible that they are not perfect as their father in heaven is perfect; but they do most assuredly believe that they cannot be so, and a deep inquiry issues what did the Savior mean when he said be ye perfect, as your father in heaven is perfect!

Did he really mean that men should be perfect as God is? and if so, is such perfection necessary to salvation, or cannot a person be saved without it? are queries which often arise in the minds of many, indeed we may say all the religious world.

When people are in a state of apostasy, it seems hard to understand the sayings which were delivered to those who were in a state of acceptance with God, and fully able to bear his sayings: but it is not as hard for them to understand them, as it is to believe them when they do understand them, for to believe them with all their heart, would be virtually, to deny their religion, and, to tacitly to acknowledge that it was not of God.

How hard must it be for a person who denies christian perfection, to understand what the Savior meant, when he said be ye perfect &c? When he firmly believes that it is impossible for any person to be so: he cannot think that the Savior said any thing wrong; but comes to the conclusion that he cannot understand him, there is some mystery about his sayings, some how or other. The man never seems to reflect for a moment that the error may be in his sentiments, and the difficulty arises from his having embraced sentiments which are not according to godliness; but perfectly satisfied with his religion, he comes to the conclusion that there is some thing wrapped up in these very plain sayings, which cannot be easily understood, and there he leaves the matter.

And those who profess to believe in perfection among the saints, find some difficulty also; for the Savior seems to push the subject a little farther than they can go. To require of the saints to be perfect, is what they believe in; but for him to say that they must be perfect, as their father in heaven is perfect, is a little beyond the faith of those who believe in perfection, and they also come to the conclusion that there is some little mystery some where about the savior's saying.

So certain it is, that there are no people who can believe what was said to those who got revelations for themselves; but those who get immediate revelation from heaven.

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If it were possible for people to lay down their prejudices, and let the revelations of God touch them in all things, the many mysteries which they find in the scriptures would soon pass away, and the apparent darkness which is over the face of revelation on many subjects, would become light. Let them once admit that their religion might be wrong, and search with candor for truth, and believe what the bible says, and light would speedily shine round about them. But to return to our subject again.

When we speak of perfection, we mean to be understood that a perfect thing cannot be improved. There is perfection in mechanics, when a machine is so constructed, that it cannot be improved, or made better, we call it a perfect machine. We say of the human system it is perfect; because we cannot suggest an improvement in any part of it, it is brought to as high a state as it can, being the contrivance of infinite wisdom, and if we were to say that the great Jehovah could not improve it, we think we should not insult him.

We say of God, he is perfect. And why? because his nature cannot be improved; and because he possesses all things of which his nature is capable. When we speak of a perfect religion, we mean that the religion is in every respect adapted to the wants, and necessities, of those for whom it is designed. It expands the human mind until it can expand no more, and then supplies it with all it is capable of enjoying. So that the enjoyment is in every way suited to the capacity of the persons who possess it; insomuch, that even God himself could not expand the human mind any more, nor give it one enjoyment which it does not possess. This done, the religion is perfect; but without this, it is not.

For a person to be perfect before God, is for him to have his mind expanded until it can be expanded no more, and then to enjoy all things which it is capable of enjoying. This would be perfection, and thus a man would be perfect as his father in heaven is perfect. And until this takes place, in vain may the religious world talk about perfection.

In the scriptures we are told that there were perfect men. It was said of Noah that he was perfect in his generation Genesis 6:9. Also Abraham was commanded to walk before God and be perfect Genesis 17:1. A great many scriptures might be quoted to the same effect; but let these suffice, which clearly establishes the fact, that the religion of heaven was designed to make men perfect before God; for if it were not, why say to Abraham walk before me and be thou perfect"; if the system which was taught to Abraham was not perfect, and if it were perfect, he that obeyed it would be perfect also. Or why say of Noah he was perfect in his generation? when there was no such thing as men being perfect before God, Or why command the disciples to be perfect, as their father in heaven was perfect? when there was no such things as being thus perfect.

All these sayings must be very unmeaning, unless there is such a thing as being perfect before God; and unless those who obey the scheme of heaven are thereby made perfect.

We think this subject is easy of understanding, if we are willing to let our religion fall a prey to it; for such will be the case with the whole sectarian world, if the bible is to be our guide. Perfection then, is perfection, and nothing else but perfection, is perfection. When a person or thing is perfect, it is perfect, and when it is not perfect, it is not perfect. When any thing can be improved, it is not perfect. When any scheme which is designed for the benefit of men can be bettered, it is not perfect, perfection reaches beyond improvement.

Let us premise a little, suppose some person should take a start in intelligence in these days, and reach beyond any others who had lived before his day. Would that not prove to a demonstration, that all those who had lived before him were not perfect? surely it would; and for this reason, because the very fact of his doing so, would prove that the human mind was capable of such an improvement, and if others had not come up to it, they could be improved, and of course were not perfect. If there are any attainments for the human mind which it has not reached, the mind that has not attained to them is not perfect; for the human mind to be perfect, is for it to have attained to all to which it

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can attain, and if it has not, the person is not perfect. Paul in writing to the Philippians 3:12, says of himself.—"Not as though I had already attained, either were already perfect". So that Paul did not consider himself perfect, until he had attained that, for which he was apprehended of Christ.

Having now the premises fairly before us, the subject of perfection among saints will be very easy of understanding. When the scriptures speak of men being perfect we see plainly by the quotation taken from Paul, that it means having attained all of which their natures are capable, otherwise they are not perfect.

Let us enquire a little after the capacities of the human mind, and of its capabilities. This is set forth in the bible in a point of light different from all other books, its powers are clearly exhibited, and what it is capable of, is manifested so strikingly as not to be easily misunderstood; but great doubts exist in the minds of some of the truth of what is there said about it.

The history of the former day saints affords us abundance of light on this subject, so that "he that runs may read" and not only read but understand.—The whole bible is one series of accounts in relation to what the human mind is capable of doing when under divine influence, and the great powers which men possess when they are put into action, and how God like they can become when they submit themselves to be guided by the most High.

When I read the Bible I have frequently to stop and ask myself, is human nature capable of such high attainments as those set forth in the scriptures? I am bound to answer in the affirmative, for if they are not, then, the account is not true, for whatever a man has done, it matters not how great, nor how marvelous, it proves that human nature is capable of doing that thing, or else no man would have done it. The very fact of any man having done it, proves that human nature was capable of so doing.

TO BE CONTINUED.

Our readers may be surprised, perhaps, to see a piece in this number of the Advocate, upon the subject of the Elyria article, mentioned in our last. Many, no doubt, have been of opinion, that some articles have heretofore appeared in this paper censuring too severely, the conduct and course pursued by, not only the different sects, as societies, but by individuals, who profess to proclaim the system which was devised and prepared in the bosom of eternity before the foundation of the world, for the good, joy, comfort, peace and salvation of a race of beings who have far departed from their God. In looking into that system, and taking into consideration the manner in which the Lord anciently called and authorized men to preach his gospel, which these men pretend to have authority to proclaim, we feel fully justified in raising our voice, and sounding an alarm, that all who value the worth of their souls may, at least, stop and consider their way before they plunge themselves into that abyss from whence there is no escape. And considering the worth of souls, the apostacy of the Gentile church, and the cunning craftiness of men who make merchandize of that which must continue to exist, our feelings are for the moment, excited to indignation, and then we are ready to weep over their corruption.

Men are responsible for their conduct in proportion to their standing in community, and that weight of influence which they exercise over the same; and of course, when they deviate from the path of truth, if much reliance is placed upon their decision, so much the greater the injury, because others may be led astray. No one will charge us with injustice, then, if we speak severely of such men's faults and expose them to the gaze of the surrounding crowd; for we pledge our honor and veracity, that when leading men, men of influence and standing in society, will cease to vilify our character, defame our reputation, excite the indignation and contempt of our fellow men against us, thereby depriving us of the privilege of teaching them the gospel, and no longer pervert the right ways of God themselves, we will lay down our pen and close our mouth against them forever; but till such is the case, our course is onward, and we shall undeviatingly pursue it, so long as our conscience is void of offence before God.

The following was handed in by a friend who obtained it of the writer, and wished it might be inserted in the

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Advocate: we cheerfully comply with the request, and hope it may not be the last, if similar circumstances transpire. Editor.

Kirtland, May, 1836.

Friend—:—I have taken the liberty at this time of sending you a number of the April Messenger, which is now being printed. My reasons for so doing, are simply these: I know your goodness of heart, your liberality of sentiment in regard to religion, as well as to politics. And am satisfied that where your exertions or your influence can be brought to bear, in removing the mists of prejudice; casting aside error, and bringing truth to light; and also in doing justice to an injured and persecuted people, they will be cheerfully extended.

You are well aware, sir, that this society has travelled through floods of villification and misrepresentation from its first organization to the present time. And it has been but seldom that it was deemed necessary to condescend to notice the thousand and one lies that have been circulated concerning it. But, latterly, circumstances have transpired which would render longer forbearance, on our part, a "Sin".—I mean the efforts that have been, and are not making, by that band of disorganizers, those enemies to all that is dear to us as a people, especially to our Southern brethren,—the "ABOLITIONISTS". With the rest of the Reserve, one of their number, not long since, gave Kirtland the honor of his gracious presence; in order I presume, that he might teach us poor "deluded", "benighted" "Mormons" that we were certainly out of the way, and would have no chance of gaining our salvation* except we joined in and threw up our caps for his glorious doctrine of AMALGAMATION! But when the time come to count noses, he found he had "waked up the wrong passengers," and instead of having the "Mormons," he had gathered together a little squad of Presbyterians,—those, who you know, are always foremost in every thing that would tend to subvert our blood-bought liberties. For we as a society, do not hold to any such doctrines—neither do we fellowship those who do,—that is if they endeavor to put their sentiments into practice.—And furthermore, being aware that our brethren are numerous in the South—as also many moving from the east, to that country—it was thought advisable to come out decidedly in relation to this matter, that our brethren might not be subjected to persecution on this account—and the lives of our traveling elders put in jeopardy. For you will see, in a moment, that if madam rumor, with her thousand poisoned tongues, was once to set afloat the story that this society had come out in favor of the doctrines of Abolitionism, there would be no safety for one of us in the South; for our enemies would grasp at it as a precious morsel, whereon to feed the gullibles of this generation.

But thanks to an all wise Providence we have men among us who are able, and willing, to take up their pens in defence of their civil and religious rights; and who, if necessity require, can and will make the priests of this, our day, tremble for their craft, and make them quake with very fear, for the safety of their "dearly beloved flocks," whose pockets they are picking—and by the losing of which, all their fat living would flee from them as chaff before the wind. These articles on the subject of Abolitionism, in the Messenger were written by no hireling scribblers, but have emanated from men who are actuated by no other motive than a desire to benefit their fellow creatures, and to do all they do with an eye single to the glory of God.

You will also see that the rod has not been spared in relation to some other matters. I refer to two articles in reply to a letter written some time since from Painsville, to the Editor of the Elyria "Atlas." One under the editorial head, by our mutual friend, O. Cowdery, Esq. (who you will be glad to hear has again taken the conduct of Messenger,) lashes the villain in a somewhat severe manner—but not so much as he deserves—as he is supposed to be a Reverend of the Presbyterian order, and one of whom we ought to expect better things than slandering those who have never injured him and whose only crime consists in worshiping God according to the dictates

*One of their number is said to have stated not long since that they did not believe a person could enjoy religion without being an abolitionist*

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of their own con[s]ciences, regardless of the sneers and scoffs of a priests ridden, ill-bred, good-for-nothing pack of scoundrels, whose God is gold: and whose only employment is deceiving the people, and taking the bread from the mouths of the fatherless and the widows—and whose only reward will be eternal punishment, unless they speedily repent and turn from their abominations.

In relation to matters in general, here, I have nothing very special.—The work of the Lord continues to roll forth, and souls are almost daily brought into the kingdom. The temporal as well as the spiritual concerns of the church are in as prosperous a condition as could be expected, considering the disadvantages under which we labor. Families are daily moving in from the East. While others are departing for the West.

I have now given you about all that I have to impart at this time; and will conclude, by subscribing myself, with sentiments of respect and esteem, as ever, your friend.

——.

To——.