ties"), the snuffling Puritanic style which the learned Gibbon hated, and execrable grammar (e.g., in the first page, "Nephi's brethren rebelleth against him"), and the various Yankeeisms of the New Scriptures, are cited as palpable proofs of fraud. But the primitive apostles of Christianity were of inferior social rank and attainments to the first Mormon converts, and of the reformers of Luther's age it may be asked, "Where was then the gentleman?" The Syriac-Greek of the New Testament, with its manifold flaws of idiom and diction, must have produced upon the polite philosophers and grammarians of Greece and Rome an effect even more painful than that which the Americanisms of the Book of Mormon exercise upon English nerves. These things are palpably stumbling-blocks disposed sleeper-wise upon the railroad of faith, lest Mr. Christian's progress should become a mere excursion. Gentiles naturally feel disposed to smile when they find in the nineteenth century prophets, apostles, saints; but the Church only gains by the restoration and reformation of her primitive discipline. The supernatural action of the Holy Spirit believed in by the Mormons as by the Seekers (1645), the Camisards (1688), the Leeites and Wilkinsonians (1776), is the best answer to that atheistic school which holds that God who once lived is now dead to man. As of the Ayat of El Islam, so of the revelations with which Mr. Joseph Smith was favored, it is remarked that their exceeding opportuneness excites suspicion. But of what use are such messages from Heaven unless they arrive à propos? Mr. O. Hyde contends, after the fashion of wiser men, that ambiguity, and, if I may use the word, a certain achronology, characterize inspired prophecy: it is evident that only a little more inspiration is wanted to render it entirely unambiguous.
The other sentimental objections to Mormonism may briefly be answered as follows:
"That the holiest of words is profanely applied to man." But as Moses (Ex., iv., 16) was "instead of God to Aaron" (Ex., vii., 1), and was "made a god" to Pharaoh, and as the Savior declared that "he called them gods unto whom the word of God came" (John, xi., 35), the Mormons evidently use the word in its old and scriptural sense. Thus they assert that Mr. Joseph Smith is the god of this generation, Jesus is his god, Michael or Adam is the god of Jesus, Jehovah is the god of Adam, and Eloheim is the god of Jehovah.
"That credible persons have testified to the bad character of Mr. Joseph Smith, junior, as a money-digger, a cheat, a liar, a vulgar impostor, or, at best, a sincere and ignorant fanatic." The Mormons reply that such has been the history of every prophet. They point with triumph and yearning love to the story of their martyr's life, to his intense affection for his family, and to their devotion to him. They boast of his invincible boldness, energy, enthusiasm, and moral courage; that he never flinched from his
