causes as there are atoms in the universe, and the idea of a GREAT FIRST CAUSE must share the fate of the Newtonian theory. It has been shrewdly remarked by some one, that "if all men were kings, there would be no subjects." Upon this principle, one would naturally suppose that these first causes, or gods, would scarcely find elbow-room for each other. Some would call this atheism, but why does it not come nearer pantheism? Each atom is a god by itself, because it is "intelligent, self-existent, and eternal," and each Saint is consequently a conglomeration of gods. The subject naturally provokes some queries, which may, perhaps, be satisfactorily solved at some future revelation from the celestial atoms above. Atoms, as organized into men, quarrel and fight with each other; was there any fighting between them before men were created? Who confined these atoms "within the necessary limits?" was that a matter of chance, or did the leaders of the godocracy get together in atomic caucus, and cut and dry the business for the multitude after the fashion of modern politicians? Why is the boy less wise than the gray-beard, and why is it necessary to build up schools and seminaries of education?

This whole doctrine of the eternity of matter, and the origin of the gods is in direct contradiction to the Book of Mormon and of Smith's early revelations.

"By these things we know that there is a God in heaven, who is infinite and eternal, from everlasting to everlasting, the same unchangeable God, the framer of heaven and earth, and all things which are in them." (Doctrines and Covenants, p. 92.)

"There is a God, and he hath created all things, both the heavens and the earth, and all things that are in them." (Book of Mormon, p. 69.)

Afterward we find the prophet, in the very last sermon he preached, using the following language:

"The head God called together the gods, and sat in grand council. The grand counselors sat in yonder heavens, and contemplated the creation of the worlds that were created at that time." (Times and Seasons, p. 614.)

But Mormonism claims to be a progressive Church, and what was truth yesterday is discovered to be false to-day, and the new principle is destined to be exploded to-morrow.

CHAPTER XIV.

DOCTRINES CONTINUED.

Early Notions on Marriage.—Introduction of Polygamy.-Existed at first as a secret Institution.-Jesuitism of Missionaries on the Subject. -Polygamy an Element of Salvation.—The Gods are Polygamists.

Ar an early period, their views in relation to marriage were in conformity to the rest of the civilized world. This, in fact, was one of the few subjects which was plainly expressed in the Book of Mormon.

"And now I make an end of speaking unto you concerning this pride. And were it not that I must speak unto you concerning a grosser crime, my heart would rejoice exceedingly because of you. But the word of God burdens me because of your grosser crimes. For behold, thus saith the Lord, this people begin to wax in iniquity; they understand not the Scriptures; for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son. Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord. Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph; wherefore I, the Lord God, will not shall do like unto them of old. ren, hear me, and hearken to

suffer that this people Wherefore, my breththe word of the Lord;

for there shall not any man among you have save it be one wife, and concubines he shall have none; for I, the Lord God, delight in the chastity of women; and whoredoms are an abomination before me." (Book of Mormon, p. 135.)

Their book of "Doctrines and Covenants" has the form of the marriage ceremony, including the covenant obligations of the parties, in which is found the following:

"You both mutually agree to be each other's companion, husband and wife, observing the legal rights belonging to this condition; that is, keeping yourselves wholly for each other, and from all others, during your lives."

In 1843 the prophet had a revelation by which polygamy was introduced, as already stated; and this institution is now the most distinctive feature of Mormonism. In answer to the objection that this revelation is in contradiction to the "Book of Mormon," the Saints quote the following vague and somewhat unmeaning sentence, which appears as a context to the above extract: "For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things." By this they say "the bars were left down," but whether Joseph and Rigdon purposely left "the bars down," or intended this as one of the thousand obscure and wordy sentences with which the book abounds, without particular aim or object, is not very clear. Be this, however, as it may, the whole Church have rushed through this gap like a flock of goats; and the Mormon community are now as hopelessly encircled within the

folds of this pernicious doctrine, as poor Laocoon within those of the serpent by which his body was crushed.

The introduction of polygamy or concubinage into the Mormon Church was as certain as any other effect from an obvious cause. It belongs to it as legitimately as a muddy current to the Missouri, or filth to a cess-pool, and may be regarded as the crowning trait of Mormonism. As already stated, it grew out of the polluted mind of the prophet, who established it as an institution of the Church to legalize his own licentiousness, and the effect has been to diffuse the poison from a portion through nearly the whole mass.

The revelation on this subject, which the reader will find in the Appendix, forms an era in Latter-day history, and is a curiosity of its kind. A brief analysis will exhibit its salient points.

In the first place, the Mormon deity, in this important communication, seems to have become utterly oblivious of the strong terms of condemnation which he had used in the Golden Bible in regard to the debaucheries of David and Solomon, and the tender solicitude therein expressed in reference to "the chastity of women." In the next place, all marriage covenants are declared to be void which are not sealed by the "holy spirit of promise of him who is anointed," which, of course, turns out to be Joseph Smith. Marriages with this precious sanction are for eternity; but without it they are only for time, and the parties can get no higher than angels on the ladder of salvation. The promises to Abraham that his seed should be multiplied are then repeated, and the prophet is assured that he is a lineal descendant of that patriarch, and is com