also insisted as much upon the supposed duty of common property, and have spoken as certainly of the near approach of the millenium, and of their relation to that happy state, as any of the Mormonite Prophets, especially the Shakers, who pretend to be living subjects of that happy period, and and who have also given us an attested record of their miraculous operations.

The obvious conclusion of this sixth argument is evident, that if the Mormonite prophets and teachers can show no better authority for their pretended mission and revelations than these impostors have done, we have no better authority to believe them than we have to believe their predecessors in imposition. But the dilemma is, we can't believe all, for each was exclusively right in his day, and those of them that remain, are still exclusively right to this day; and if the Shakers be right, the whole world, the Mormonites themselves not excepted, are in the gall of bitterness and bonds of iniquity-quite as far from salvation as you yourself have pronounced all the sectarians on earth to be, namely, in a state of absolute damnation.

In the last place, we shall examine the internal evidence of the Book of Mormon itself, pointing out its evident contradictions, foolish absurdities, shameless pretensions to antiquity, restore it to the rightful claimant, as a production beneath contempt, and utterly unworthy the reception of a schoolboy.

Thus, my dear sir, I have given you a fair and full statement of my intended method of defence and attack, of the principal topics of argument pro and con, which I shall use, provided you stand to your proposed challenge. I have also used great plainness of speech, and spoken of things just as I believe they deserve, as you yourself are in the habit of doing; and who can do otherwise upon a subject of such vast importance, if he duly realize them? Never

theless, I would not have you think, although I consider things just as I have spoken, that I suppose myself more infallible than you do yourself; but I should blush to fall short of any one, of any sect whatever, in my expressions of confident certainty of the truth of my profession, which has stood the test of most rigorous investigation for nearly eighteen hundred years, and which I have scrupulously examined, for upwards of forty, especially when the investigation is with sectarians of little more than three months standing.

But though I have spoken as positively as you have done, and we have both spoken positive enough, I will yet venture to assure you that you will find me, as changeable as yourself, provided you afford me evidence paramount to the evidence which I have proposed to produce for the ground which I at present occupy, for it has ever been with me a fixed principle, that the less should give way to the greater. But in case I should fail to convince you, or that you should fail to convince me, others may be benefited; and we shall have the consolation of having discharged our duty, both to each other and the public, for 10 man liveth to himself.

In the mean time I wait for your reply, which you will please to forward per bearer. I hope you will be as candid and plain with me as I have been with you. My best respects to Mrs. Rigdon, and sincerest wish for the happiness of your family.

I remain, with grateful remembrances of the past, and best wishes for the future, your sincere friend and humble servant, THOMAS CAMPBELL. It is only necessary to say, that after Rigdon had read a few lines of the above, he hastily committed it to the flames.

CHAPTER X.

About this time an opinion was propagated among them, that they should never taste death, if they had sufficient faith. They were commanded to have little or no connexion with those who had not embraced their faith, and every thing must be done within themselves. Even the wine which they used at their communion, they were ordered to make from cider and other materials. All diseases and sickness among them were to be cured by the Elders, and by the use of herbs denouncing the Physicians of the world, and their medicines,, as enemies to the human race.

They had one or two root doctors among them, for whose benefit it is presumed the Lord made known his will, if at all. Notwithstanding, the prophet himself was the first one to break over the rules he had received from the Lord. Being much alarmed for the fate of his "elect lady," in an obstetrical case, he applied to the world, (after all the Mormon remedies had failed,) for an eminent physician. This gave dissatisfaction to some of his followers, but like every thing else, was easily smoothed over.

About the last of March, a young man about 20 years of age, by the name of Dota, became suddenly ill and died. He was duly commissioned, after their manner, to preach, was very active and zealous in the cause, and so fully did he believe in the divine mission and miraculous powers of Smith, that he had a firm expectation of living in the world a thousand years. This he made known to a near relation of his, about four weeks before his decease. Five days before he expired, he was suddenly attacked with an inflamation in the bowels. He was immediately removed

to the residence of his parents, living in the neighborhood, who had no faith in the Mormon remedies for the cure of diseases. No persuasion, however, could induce the young man to have a physician called, so strongly was he impressed with the supernatural powers of Smith. Several of the Elders assembled around the sick man, where they continued to encourage him to persevere, and ministering to his delusion, by telling him that he was getting better, and would soon be well, till they saw he was about to expire, when they left him to his fate. Smith was sent for soon after he was taken sick, and proceeded towards the house of Dota, to heal him, but soon returned back, saying that he had received a commandment not to "cast pearl before swine." He, however, visited the sick man a day or two after, and protested against calling a physician, saying that he would get well. A physician was finally called, a few hours before he expired, who told him he had fallen a victim to his delusions. When the young man discovered that death was nigh, his faith in Smith's pretensions seemed to forsake him. He said, "what a wonderful mistake I have made." Addressing himself to an old man of the Mormon faith, he said, "you are a friend to every body-I must shake hands with you—this is a lesson which I have learnt by actual experience, by which you ought to profit, but with me it is too late."

The Mermons soon began to assemble in considerable numbers at and about Kirtland, the supposed "eternal inheritance," and those who were able, bought land; but the greater part of their dupes had thus far been the poor and needy, and came there with a view of enjoying all things "in common," as such doctrine had gone forth. Many, however, found out their mistake after their arrival; and the revelation appeared to be only that the prophet and some of his relations should he supported by the church.

In consequence of their inability to purchase lands adjoining head-quarters, they were scattered about in several townships, much exposed to "wild beasts," and subject to have their faith shaken by the influence of reason. Several renounced it. They were daily running to the prophet with queries and doubts which were constantly arising upon their minds. He generally satisfied them by explaining; nevertheless, they annoyed him much, and the necessity of withdrawing them from the influences which surrounded them, became apparent: hence, their removal to Missouri, where they could, in time, purchase all the land which they should need at a low rate, and become a "distinct people."

As before noticed, Cowdery and his companions, proceeded on to the west, with the avowed intention of converting the Indians, under a command of the Lord. On their way they tried their skill on several tribes, but made no proselytes, although their deluded brethren at home could daily see them, in visions, baptizing whole tribes. They finally arrived at the western line of the State of Missouri, late in the fall of 1830, with the intention of proceeding into the Indian country, but were stopped by the agents of the general government, under an act of Congress, to prevent the white people from trading or settling among them. They then took up their winter quarters in the village of Independance, about 12 miles from the State line. Here they obtained employment during the winter. In the following spring, one of them returned to Kirtland, with a flattering account of the country about Independence. About the 1st of June, the prophet assembled all his followers, for the purpose of a great meeting, at which time it was given out that marvelous events were to take place. Here many new attempts were made by Smith to perform miracles and otherwise to deceive his followers. Previous to this time, it should be remarked, nearly all the Mormonites