The report set forth that about one hundred members have joined the Reorganized Church in Salt Lake City, and fifty-two in Provo City; North Ogden branch reported thirty members. The work is very prosperous in Weber county and surrounding country. Several elders, who had been in engaged in the ministry, said they found the people everywhere they traveled more or less dissatisfied with Brighamism, believing their leaders were ambitious of worldly honors and self-aggrandizement under the cloak of religion, but through fear and intimidation they were prevented from avowing their sentiments publicly."

A striking and curious illustration of the fear held by members of the Utah church of Young and his associates, is found in the fact that no sooner was a Utah Mormon led to embrace the faith as taught by the missionaries of Joseph, than straightway he got out of the Territory and set his face to the East. In a letter penned by R.H. Atwood, in Salt Lake City, on Nov. 23, 1864, we find this comprehensive plaint:

"As soon as we baptize any into the Reorganization they are for leaving this country as soon as possible. We no sooner get a place open than the Saints leave and the ground has to be broken over again. If they had not hurried away we should now have had three or four times the number of places open."

Those who were under Brigham's

iron rule twenty-five years ago knew better than the missionaries how hard and heavy it could become, and what quiet but relentless persecutions and punishments could be meted out to those who had fallen under the displeasure of the church.

From that day until the present the Reorganized church has maintained its missions at Salt Lake. Its active ministers there have been few in number but strong in purpose, and among them may be mentioned J. W. Gillen, E. C. Brand, Alexander H. and David Smith, younger brothers of Joseph; Z. H. Gurley, W. H. Kelley, G. E. Deuel, M. T. Short, R. J. Anthony, J. R. Evans, and W. W. Blair. The last-named spent some years in Utah and California, and under his ministry a chapel was built in Salt Lake City, in which regular services have been kept up. This has been done with much trouble and expense, for as soon as converts were made from the dominant church they were so treated that it was sometimes needful and always pleasant to emigrate, as above described.

President Smith personally visited Utah in 1876, and spoke four times in the Liberal Institute in Salt Lake City, a building erected in the interests of the Church of Zion, free thought, and advanced morality, and once in the ward meeting house, in Union Fort. He made no application for the Tabernacle, or other public buildings controlled by Young, as these had been denied his co-workers,

Young, as the latter was away upon his yearly journey to St. George, in Southern Utah.

During the summer and fall of 1885 Joseph again went West, spending six months in Utah, Idaho, and Montana, principally in Utah, and preaching in the schoolhouses, in various chapels of the Methodist church, in music halls, theatres, Mormon chapels, and other places, as opportunity offered. He made yet another visit to Utah in 1888, and again in June, 1889, and remained there and in Idaho until December. During that time he was permitted to occupy the Mormon meeting houses at Soda Springs, Oxford, Logan, Richmond, Hyrum, Brigham City, Plain City, and Lehi. At American Forks he occupied a hall belonging to the Young Men's Association. "Personally," said Mr. Smith, in touching upon this point to the writer, "I have no complaint to make of ill-treatment while laboring in Utah. But others of our Elders have not received fair and courteous treatment. As a rule we have not been permitted the use of their public buildings, nor have we been met in discussion on the topics of difference, although each and all of the Reorganized Church Elders have been ready, and offered ample opportunity for such discussion.”

The Saints' Herald, during these missionary absences, kept the church informed of all the movements of her

representatives, by weekly letter, in many of which were given interesting glimpses of the toils and troubles of those who dared to beard the lion of polygamy in its very den. An occasional extract may be profitable:

"There is very apparent," writes Joseph in 1888, "a much more cordial feeling among those of the church here that I meet than I ever experienced before. If it is commiseration for me in my erroneous and benighted condition(?) I am grateful for it; and if it be a true bending to the logic of events and the truth, I thank God for it, as it evinces the dawn before the coming spiritual day."

"I asked the Bishop for the use of the meeting house that night," writes Elder J. T. Davis, "but he could not consent until he had consulted his counselors, and when he did, they could not consent without consulting the President of the Stake, who lived about sixteen miles off. Two liberalminded young men offered me the use of the dancing hall over their store, and so I occupied that that night and spoke to a good houseful of earnest people."

"We are doing," declares Elder R. J. Anthony, "but little in this field, yet we are not discouraged. Many have withdrawn from the Brighamite Church never to return again, and from good authority we learn that many others may soon do likewise if that Church does not abondon the heretical dogma of polygamy."

The same Elder, in his report to

the General Conference of 1889, declares:

"I have traveled in Utah, Idaho, and Montana as circumstances warranted. As a rule I find the Saints striving to do their duty. There seems to be a gradual gain in the liberal ranks from the power and rule of the Utah Church, while the church as a body assumes the same defiant attitude toward the Government as formerly. It is plain to be seen that there is a breaking loose from priestly rule. Ogden, at their February election, went liberal for the first time in the history of the people. I mention this to show the forces that are working against polygamy and priestly rule."

The work performed by the Reorganized Church in Utah, although not so prolific of results as the opponents of polygamy might desire, has been sufficient to impress upon one student of Mormonism, John Codman, the idea that the true solution of the Mormon problem is to equip a large number of the Iowa missionaries and turn them loose in the Utah field. He cries out to the Christian world:

"Throw aside for the your sectarian prejudices.

occasion Contri

bute liberally your money to sustain these worthy men. Send hundreds of them to carry their tracts and to preach in every city, town and hamlet in Utah. They will accomplish a work beyond the powers of all other Christian sects. By preaching the

Mormon doctrine as they claim that it' was once delivered to the Saints,' they convert men from the great sin which we all deplore, without driving them into atheism and despair."

Although a proper understanding of all the great questions at issue would show this scheme to be impracticable, the fact that it has been proposed is significant as showing the impression this mission work has made upon the mind of one candid observor.

The Reorganized Church has condensed into brief space an epitome of its faith and doctrines which presents the whole theology of a system that claims to be that of the original Mormon Church. The main points thereof are as follows: Belief in God, the Father, Jesus Christ, the Son, and the Holy Ghost; that men will be punished for their own sins and not for Adam's transgressions; that through the atonement of Christ all men may be saved by obedience to the laws and ordinances of the Gospel; that these ordinances are faith in God and Jesus Christ, repentance, baptism by immersion for the remission of sins, laying on of hands for the gift of the Holy Ghost, the resurrection of the body; that the dead in Christ will rise first, and the rest of the dead will not live again until the thousand years have expired; that men shall be judged, rewarded or punished, according to the degree of good or evil they shall have done; that a man must be called of God

and ordained by the laying on of hands to preach the Gospel or administer the ordinances; that the same organizations should exist as that in the primitive Church-apostles prophets, pastors, preachers, evangelists, etc.; that in the Bible is cortained the word of God, so far as it is translated correctly; that the canon of Scripture is not full, but that God, by His Spirit, will continue to reveal His word to man until the end of time. The further significant declarations of their faith are presented in the subjoined extracts:

"We believe in the powers and gift of the everlasting Gospel, viz., the gift of faith, discerning of spirits, prophecy, revelation, healing, visions, tongues, and the interpretation of tongues, wisdom, charity, brotherly love, etc.

"We believe that marriage is ordained of God, and that the law of God provides for but one companion in wedlock for either man or woman, except in cases where the contract of marriage is broken by death or transgression.

"We believe that the doctrines of a plurality and a community of wives are heresies and opposed to the law of God. The Book of Mormon says: Wherefore, my brethren, hear me and hearken to the word of the Lord: For there shall not any man among you save it be one wife, and concubines, he shall have none; for I, the Lord God, delighteth in the chastity of woman. And whoredoms

are an abomination before me, saith the Lord of hosts.'

'We believe that men should worship God in 'spirit and in truth,' and that such worship does not require a violation of the constitutional law of the land."

The publishing department of the church has issued a number of documents adverse to the polygamous tenent of the Utah Church, among which may be mentisned, "The Bible versus Polygamy," by Elder David H. Smith; "Polygamy, Was it an Original Tenent of the Church of Jesus Christ of Latter Day Saints?" by Alexander H. Smith; "Polygamy Not of God," by Joseph Smith; "One Wife or Many," by Joseph Smith. The Bible, as translated by the Prophet Joseph Smith, the Book of Mormon, the Book of Doctrine and Covenants, a number of Mormon hymn books, the life of Joseph Smith, and a varied assortment of tracts, may also be enumerated among the publications of the Church.

Joseph Smith is now in his fiftyninth year, possesses a fine physique and a vitality that has never been impaired by intemperance or rashness in any way of living. He does not suggest the clergyman, but rather the lawyer; and his features carry a suggestion of industry and will, rather than a high order of intellect. He has been compelled to lead and combine into one body a varied class of believers, who are disposed to follow impulses of their own in spiritual

things, and his success so far has been rather because of his tact and good sense than from any high order of generalship. The Mormons of the Reorganized Church are not objectionable as citizens in communities where they are known upon their

own merits, and not by the odium that attaches to Salt Lake. The majority are taxpayers and farmers, and no class of men anywhere are stronger in their loyalty to the Federal Government.

JAMES HARRISON KENNEDY.

1591.

AN edition of the Psalms, from the version of Palladius, was published in Danish, at Copenhagen.

An edition of the Bible was printed in German, at Nuremberg, by Schwarzwælder; and an edition of the Gospel, in Arabic, was published at Rome, by Raymundi. The translation was directly from the Greek, and the type used for this purpose was owned by Lorenzo de Medicis, a descendant from the brother of the great Cosmo, the founder of that illustrious family. Lorenzo courted popularity by his patronage of literature, but he left a stain upon his name by causing to be assassinated Alexander de Medicis, whom Charles V. had appointed duke of Florence.

Another edition of Elsevir's Greek

1592.

Pope Clement VIII. published in Latin, at Rome, what he termed a correct edition of the Bible issued by Pope Sixtus V., in 1590. In this edition, however, he does not explain the variations or show where they are to be found. Shortly after, another edition was printed, with additional alterations which became the standard Vulgate of the whole Romish church. It is not regarded as the genuine version of Jerome, and some renderings are palpably corrupt, so arranged to suit false dogmas. So many corruptions and variations had at a very early period crept into the received Latin text, that the Bishop of Damascus requested Jerome to undertake the work of a new version.

and an edition of the Bible was printed in Greek at Lyons, by

revision, his aim being chiefly to restore and improve the text of the most authoritative version, removing corruptions by comparing the Latin