Miscellany


Reference Material

[Chipman wrote a list of the books of the Old Testament and a glossary of religious terms at the end of the first volume of her mission journal.]

Pentateuch.— The first five books of the Old Testament— Genesis <1> — Exodus <2> Liviticus <3> — Numbers. <4> — Deuteronomy <5>. Sometimes called the Law—or books of Moses.

Prophets.— <6> Joshua <1> <7> Judges <2> — 1–2 <9/10> Samuel <3–4> — 1–2 <11/12> Kings <5–6> — <16> Nehemiah <7> — <23> Is<a>iah <8> — <24> Jeremiah <9> — <26> Ezekiel <10> — <28> Hosea <11> — <29> Joel <12> — <30> Amos <13> — <31> Obadiah <14> — <32> Jonah <15> — <33> Micah <16> — <34> Naheum <17> — <35> Habakkuk <18> — <36> Zephaniah <19> — <37> Haggai <20> — <38> Zachariah <21> — <39> Malachi <22>.

Hagiographa.— <8> Ruth <1> — <19> Psalms <2> — <18> Job <3> — <20> Proverbs <4> — <21> Ecclesiastes <5> — <22> Canticles <6> (Song of Solomon) <25> Lamentations <7> — <27> Daniel <8> — <17> Esther <9> — <15> Ezra <10> — <13/14> Chronicles <11–12>.1

Obiquitary.— Existing every where.— pronunciation yu-bik’-we-tus.

Incarnate.— To clothe with flesh.— to embody with flesh.

Concurrence.— A meeting or coming together.— union.— conju[n]ction.— mutual opinion.

Appellation.— The word by which a thing is called and known.— name, title, term, appeal.

Unction.— The act of anointing.— unguent.— warmth <of> address.— Devine or sanctifying grace.

Analogy.— Similar,— bearing some resemblence to.— figurative.

Anamolous [Anomalous].— Diviation from the common rule.— irregularity.

Ingratiate.— To commend ones self to anothers good will, kindness or confidence

Inundations.— An overflow of water or other fluid.— an overflow of superfluous abundance.

Sarcophagus.— sur-kof¢-a-gus— A stone coffin or tomb in which the ancients deposited dead bodies. also—feeding on flesh.

Pecuniary.— Relating to money.

Lucre.— Gain in money, or goods.— profit.— emolument. [p. [108]]

Reconcite.— Secret.— obstruse [abtruse].— profound.—

Profound.— Deep.— great learning.— humble.— lowly.— submission <submissive>.— having hiden qualities.

Irrefragable.— That cannot be refruted or overthrown.— unanswerable.

Concupiscence.— Lust.— unlawful desire of sexual pleasure.

Corollary.— An inference from a preceding proposition.

Topography— The description of a particular place, city, town, manor, parish or tract of land.

Mizpah.— <(Hebrew)> The Lord watch between thee and me, when we are absent one from another.

Adjuncts.— Something adherent, or united to another, but not essentially a part of.

Irreconcilable.— Not to be called to amity, or a state of friendship.— incompatible. incongruous.

Discrapancies <Discrepancies>.— Differences.— disagreements.— contrariety.

Exuberance.— Superabundance.— excess. or redundance.— an overflowing quantity.

Ascetic.— Recluse.— unduly rigid in devotions.—

Chicanery.— Sophistry,— trickery.— mean or infair artifices to perplex.— cheating.

Collateral.— Being by the side, or side to side.— running parallel.

Alien.— Foreign.— not of the same family or land, belonging to one who is not a citizen.

Halo.— A luminous and sometimes coloured circle, occasionally surrounding the sun, moon, or other celestial body.

Superannuated.— Impared by old age.— having passed the regular time of service.

Metaphore.— A figure of speech.— a short similitude.

Proselyte— A new convert to some religion or religious sect, or religous opinion. [p. [109]]

Extirpate.— To pull or pluck up by the roots.— eradicate— destroy.

Expatiate.— To move at large.— to wander in space without constraint.

Votaries.— Devoted.— consecrated by a vow or promise.

Levity.— Lightness.— volatility.— inconstancy.— disposition to trifle.

Volatility. Lightness.— giddiness.— great sprightliness.— mutability of mind.

Voluptuary.— A man addicted to luxury,— or the gratification of sensual pleasure an epicure.— a sensualist.

Volutation.— A wallowing.— a rolling of the body on the earth.

Acquiesce.— to rest in, or remain satisfied with.— submitted to.

Annihilate.— To reduce to nothing.— to annul.— to destroy the existence of.

Transcendent.— Very excellent.— super-eminent.— surpassing others.

Ludicrous.— Adapted to raise laughter.— laughable.— sportive.

Ostentation.— Making an outward show.— Making a display.— pompous

Aversion.— Repugnance of mind.— antipathy.— hatred.— dislike.— opposition.

Immaculate.— Spotless.— pure.— unstrained.— undefiled.—

Captious.— Disposed to find fault or raise objections.— apt to cavil.— censorious.— peevish.— insidious.

Minutiae.— The smaller particulars.

Hypostatic.— Const[it]uting a distinct substance.

Impeccability.— The quality of not being hable to sin.— exemption from sin, error or offence. [p. [110]]

Photo Pages

[Chipman included two pages of photos with handwritten captions at the beginning of the second volume of her mission journal.]

1.— This group represents part of the sewing ‘bee.’ Mrs. Seaich being at the left with her son Samuel looking over her left sholder. Sister Blamey is in the center with her little daughter Delia at the left front. Sister Mattie Seaich is at the right with her neice on the right, Ada Barber, grand-daughter of Mrs. Seaich.

2. Squires the expert tonsorial artist

Hindley the victim.

3 is the same group posed differently having the sewing machine in the center. The other person in the back is to be guessed. [front pastedown]

4 is the milk man and his cart as he stood in front of our lodgings. The cart is loaded with one large milk can in the center and about two dozen pint and quart buckets on each side. He pushes this about the street and calls in a menotinous tone of voice—who wants milk—new-milk with all the cream on. Well this is true only the cream happens to be chalk which settles to the bottom.

5. As we were starting out tracting.

6. The vegetables mans donkey and cart. Potatoes, turnip tops, English brussels sprouts, carrots, etc. etc.

Delia Ada Mattie [title page]

Newspaper Clippings

November 1899

[In November 1899, Chipman and her missionary companion, Josephine Booth, wrote a letter to the editor in response to an item in a local newspaper. (Chipman, Journal, 15 November 1899.) The clippings are pasted to page 134 of the second volume of her missionary journal.]

WOMEN OF THE WEEK.

It is almost beyond belief, but I am told that during the last few weeks a lady from Utah has been proselytising in Glasgow. I do not know if she has made many converts, for I have not personally come into contact with her, and have to take her adventures on hearsay. She is anxious to induce Glasgow girls to go out to Utah, where they may, of course, contract Mormon marriages. Here is an opportunity for ou[r] [s]uperfluous women.

— ☙ —

15th November, 1899.

“MORMON WOMEN” IN GLASGOW.

Sir,—In reading over the pages of your paper of last Saturday, we noticed in the column of “Women of the Week” a paragraph referring to a Mormon woman from Utah. As we understand the press to be for the enlightenment and intellectual advancement of the masses, we would be far happier if the real facts. as concerning these people, were published. Yes, it is true, there are two women here from Utah, but not for the purpose of inducing girls off to Utah. We have been here since the 1st of August, teaching and preaching the Gospel of Jesus Christ, pure and simple, and when converts are made they must look out for their own matrimonial affairs. They are not converted because of a prospective husband. but for religious happiness. It is not right to lead the “surplus” women of Glasgow on to believing such a fairy tale—because the law allows man but one wife, and there are as many women in Utah as men.—We are, &c.,

LIZA CHIPMAN.

JOSEPHINE BOOTH.

53 Holmhead Street, Glasgow.

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Mid-May 1900

[In mid-May 1900, Chipman and fellow missionary W. Moultrie Worthington exchanged letters with local resident James Winning through the Paisley Express. (Chipman, Journal, 14 and 15 May 1900.) One of Winning’s letters and the missionaries’ response to it are pasted to pages 136–138 of the second volume of Chipman’s missionary journal.]

[handwritten] May 15th. 1900

[printed] MORMONS IN PAISLEY.

Sir,—I am obliged to Mr Worthington for the replies he sends me through your columns and the information given, which I find difficult to reconcile with other data. For instance, it is stated, I think, in the “Encyclopedia Brittanica” or “The Faiths of the World,” that on 12th July, 1843, Joseph Smith, the founder of the Mormon religion, had a revelation expressly establishing and approving of polygamy. The result of this was a riot, culminating in a mob breaking into the prison at Carthage and shooting Smith and Hyrm dead on 27th June, 1844. In 1874, Mr Cameron was elected delegate from the territory of Utah to the U.S. House of Representatives. It was alleged against him that he was a Polygamist, and was the husband of four wives. In the same year the Utah Judiciary Bill was passed, attacking the very foundation of Mormonism, against the eloquent opposition of Cameron. On 29th August, 1877, Brigham Young died, leaving a fortune of $2,000,000, or £400,000 to 17 wives and 56 children. Are these things in harmony with New Testament teachings? Are they true or false? 2, 3, and 4. When were the laws adopted in Utah against seduction and adultery? Rev. Joseph Cook, Boston, in his famous Monday lectures published to the world, said in 1880—“There is no law in Utah against seduction or adultery. Brigham Young had a brother who lived in open polygamy with his own granddaughter. A Mormon frequently marries the sister of his own wife, and sometimes a mother and daughter at once.” Whose statement am I to accept? On the authorities first quoted—“It is not infrequently denied by the Mormons that they hold the lawfulness of the practice of polygamy or the marriage of one man to a plurality of women, but the testimony of all travellers to the Salt Lake Valley and residents in Deseret is uniform on this point—the addition of wives to a man’s family after the first is called sealing to him, which constitutes a relation with all the rights of matrimony." Does Mr Worthington include sealing under the term marriage, and when did this practice cease? Was it the case that the son of the founder of Mormonism, Joseph Smith, jun., with those who thought with him, that polygamy was wrong were cut off from the Mormon Church? But, passing from these questions, let me ask one or two others. In the Mormons’ statement of principles occurs the following:—“We claim the privilege of worshipping God according to the dictates of our own conscience, and allow others the same privileges, let them worship now or when they may.” What has been the penalty for relinquishing Mormonism? Is the following statement, made by the Rev. Joseph Cook, true or false:—“The graves of those who have been buried in Utah after secret murders are so numerous that, with the Federal Judges of Salt Lake City, I believe that if the winding-sheets of these victims could be put together into one banner, the shadow of the black flag would cover half of Utah. Twenty years after the Mountain Meadows Massacre, John D. Lee, one of the principal tools of the Mormon priesthood in that ghastly slaughter, expiated his crimes by his execution on the spot of their occurrence; but men more guilty than he yet go in Utah unwhipped of justice. Were it not for the presence of Federal troops in Utah, to-day, these penalties including the death of apostates by what is called blood atonement—that is, the shedding of the blood of an apostate to save his soul would be executed by the priesthood as they were executed in the bloody years of the supremacy of Brigham Young.” How is the declaration, “The Book of Mormon and Doctrines and Covenants are as much entitled to be called the Word of God as the Bible itself,” to be reconciled with the following—“The Book of Mormon, published in 1830, accompanied by a sworn statement of Oliver Cowdery, David Whitmore, and Martin Harvis, that an angel of God had shown them the plates of which the book was a translation.” “This testimony all these denounced as false when they renounced Mormonism some years later.” Mr Worthington appeals to my reason in his letter. On the street he or some of his companions told his hearers to search out the truth of the message delivered, and to prove all things, and to hold fast to that which is good. As a seeker after truth, I invite further reply to the foregoing questions, and to some others which may yet follow. — With thanks for your courtesy in allowing space, I am, etc.,

James Winning.

[handwritten] Answered May 17th. 1900

— ☙ —

[printed] MORMONS IN PAISLEY.

Sir,—I have been invited to answer some questions that were asked through your paper by a “seeker after truth.” My friend has made no mistake in coming to the Latter-Day Saints for the same; but, like many others, had been erroneously informed as concerning that religious body, and before he can see the beauty of the Gospel and be converted, to obey its principles, and appreciate the honest integrity, the universal peace, love, and harmony of that people—these falsehoods must be eradicated. I wish to answer each item briefly and to the point. True, Joseph Smith had a revelation on patriarchal marriage, but that was not the beginning of persecution poured upon him by his enemies—no, indeed. The very fact of him petitioning Deity for wisdom, knowing that he would receive, caused some of the “shepherds” in the immediate vicinity to administer word-poison unto their assemblies. They warned their congregation to beware of the fanatic prophet. Mind you, Joseph Smith was only in his ’teens, but when he truthfully and innocently announced that God had answered his prayer, and had told him things concerning the Gospel, the “power of God unto salvation,” the very atmosphere was intoxicated with the envious and blasphemous expressions of the learned divines. Though among themselves they had disagreed, yet, at the approach of revelation, they united and fought against it. They had often enough quoted John vii. 16–17, but when it came to having those words realised, it poisoned them to the extent of hating that which was promised[.] Joseph Smith was arrested a number of times, and tried before various judges and juries, but each time the fina come—“He is an innocent and unoffending man; we see no fault in him.” But this did not satisfy their hunger; their passion was newly kindled with a venom of jealousy and hatred. They arranged themselves into a mob that they might seize their prey, irrespective of the decision of the Court. When Governor Ford, of Illinois, had heard the last trial, amid cries of “kill him,” said, “I find no fault in the man.” The mob, again furious with rage, cried, “if the law cannot reach him, powder and ball must.” They captured Joseph and his brother Hyrum, and lodged them in the Carthage Gaol, and the following day surrounded the gaol, and without hesitation shot both these innocent men to death. It was not “Cameron,” but George Q Cannon who was congressman from Utah. In 1874 the Poland Bill was passed as an anti-polygamy bill, but that had little to do with the foundation of Mormonism, as that was but a lesser item in the gospel. And the passing of this bill did not by any means shatter the Latter-Day Saint faith. In 1876, George Q. Cannon was re-elected to Congress. You say Brigham Young at his death left his fortune in the hands of his family that they might receive support thereby, and then ask if this is in accordance with the New Testament. Do you think for one moment that a prophet of the true and living God is not acquainted with the Word of God. Not only did this man’s life harmonise with the New Testament, but with the Old as well. The Saviour said—“I have not come to do away with the law and the prophet but to fulfil.” What would you ask—that a man forsake and not support all his family? You can rest assured that Brigham Young loved his family with the never-failing love of a husband, father, and anxious guardian. When the Europeans found a home in America the land was without rule or governmental protection, and these new inhabitants framed a constitution broad and far-reaching that the whole populace might be benefited and protected socially, politically, and religiously. And this constitution provides such measures, as would result in producing peaceable, honest, virtuous citizens, wherever they resided under the dominion of the Republic. Is it surprising to tell you that Utah is a State as well as Massachusetts, New York, Colorado, or any of the forty-five States? And this constitution extends over the whole country under the stars and stripes alike. Why, if the Government had not provided a protection from seduction and adultery—the bye-laws and town rights with which every burgh, town, or city is endowed with would give ample protection; and if there was not such as this, the Mormon people have enough moral laws and principles of honest integrity to furnish the whole universe. Our 12th and 13th Articles of Faith are as follows:—“We believe in being subject to kings, presidents, rulers, magistrates, in obeying, honouring, and sustaining the law. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say we follow the admonition of Paul.” “We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.” Now, suppose there had not been a law in Utah against seduction and adultery, and that Brigham Young had a brother who lived in open polygamy (which is untrue), where does the fault lie with the man or with the gospel? We as Christians cannot question the law of God, and if members of religious bodies go wrong it is not the fault of the truth which they neglect to live up to. Now, my friend, the best companion to aid in the search of truth is reason, and reason defined is the spirit of the Almighty. I unreservedly think that Rev. James Cook, of Boston, was hard up for preaching topics for his famous Monday lectures when he had to resort to plain, blank, cold, undressed lies; why, even without the Bible there is always truths to be spoken on. You will remember that only 2 per cent. of the Mormons practised polygamy, and they were among the best men in the world — and they were not ashamed of their wives and families, but loved and supported them. We must be careful in condemning people until we are sure that they are at least not of our kin. Scotland, as well as England, Germany, and many other countries, have contributed to building up the lovely vales of desert—and I tell you the Scotch in Utah are men and women to be proud of—they seem to partake largely of the qualities which characterise a noble Scotchman. Has there ever been a revolution outside the Mormon Church—that is, in religious affairs—where one man has tried to gain supremacy over others? I think so. And the same spirit existed with Joseph Smith, jr.. who felt a hereditary right to be president after the martyrdom of his father. But the will of God is not always the will of man, and as he was not chosen by a Divine power, he felt to revolt; and when men grow to be negligent and forgetful of their covenants made with God they must be excommunicated until they resolve and decide and show love of Christ by keeping His commandments. The 11th Article of Faith reads—“We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let him worship how, where, or what he may.” The Rev. Mr Cook also grows rather sensational in his writing. Again, he does not compliment the U.S. Government if he thinks such atrocious crimes to be true. The only secret murder that I have mind of was committed in Salt Lake City by a Rev. Herman, of a sectarian church of that city, who killed and burned two young ladies of his congregation. This, being done secretly, was not known until the church furnace was being cleaned, and human bones found among the ashes. The girls had been missing, but such a ghastly deed was not even dreamed of. The officers were informed at once, but too late. The reverend gentleman skipped, and has remained in secret hiding ever since; but detectives are searching for him. Do you think this is a fault of his religious faith, or a fault of his mortality? Now, as for John D. Lee, who having his free agency, ignored the advice of President B. Young, who told him to be a careful, upright, honest man, and not plunge himself into something that might cost his life. But Lee was one of those ignominious characters who would rather kill and destroy, and take the chances of suffering the penalty. He was not carrying the Church upon his shoulders, and the Church had nothing to do with what he did. Suppose a member of the Protestant faith should perform an action worthy of death, would it be a fault of the Church? John D. Lee received the penalty, which was death. Very few criminals escape the law, except they do as the Rev. Hermans did. I cannot image what sort of man the Rev. Cook is to believe such blood and thunder stories. Evidently he is not acquainted with history, let alone the United States Government. The President of the United States appoints some of the officers for Utah, as well as some other States, and the remainder are elected by popular ballot, and, remember, in electing these officers the Mormons are not the only voters as about one-third of the population belong to Catholic and Protestant churches and also assist in the elections. Blood atonement! Why, I never heard of it until I came to Britain twelve months ago; and I would give our peace-loving and law-abiding Scotchmen credit for believing things superior to such grotesque report as that. Why, do you think the populace of Western America are a blood-thirsty set of cannibals? Do you not suppose as Christians that we are working with the expectation of being judged according to our work? How could a class of murderous villains claim religion and have 1800 missionairies continually in the world preaching repentance. Oliver Cowdery, David Whitmore, and Martin Harris were witnesses to the Book of Mormon, and after some years membership they were severally excommunicated for disaffection and transgression. But Oliver Cowdery and Martin Harris re-joined the church, and before their death lifted up their voices to reaffirm their testimonies to the Divinity of that Book. David Whitmore never joined the church again, but in the “Richmond Conservator” of March 25th, 1881, these are a few of the lines he writes:—“In the sunset of life and in the fear of God, once for all to make this public statement that I have never at any time denied that testimony or any part thereof, which has so long since been published with the book as one of the three witnesses.” Thanks to the editor for space.

W. M. Worthington.

[handwritten on clipping] Liza Chipman.

[handwritten] I answered this piece, but the controversy was being carried on between Elder Worthington and Mr. Winning,—the pretended anxious enquirer,—and for this reason the name of W. M. Worthington was attached,— otherwise my name would have given others lisence to speak.

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Late May–circa June 1900

[In spring 1900, Chipman corresponded with local resident R. Brodie through the Paisley Express. (Chipman, Journal, 29 May 1900.) A clipping of Brodie’s first letter is pasted to page 134 of the second volume of Chipman’s missionary journal; her response is pasted on pages 139 and 140. Brodie’s second letter is pasted to page 139, followed by the draft of a response on pages 140–143. This response is in the handwriting of Chipman and another individual, possibly fellow missionary Alexander Buchanan Jr. Because Chipman’s journal ends on 31 May 1900, it is uncertain when the letter was written, nor is it known whether it was published.]

[handwritten] Paisly Express, May 25th. 1900

Answered May 29th. 1900

1-Q.

[printed]

Letters to the Editor.

THE MORMONS IN PAISLEY.

Sir,—Through the medium of your valuable paper I would like to ask a few questions from the Mormons in regard to their doctrines. A few evenings ago I was standing listening to them when one of their number got into the ring and began saying that all men would get to heaven except those who had committed unpardonable sins. I take the liberty of asking them what Bible proof have they for this statement; also, why, on the other hand, do they say that we must get baptised if we want to get to heaven? If all men are to get to heaven, why do they preach baptism?—Trusting some of them will answer the above questions, I am, etc.,

R. Brodie.

1 Stow Place.

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[printed]

Letters to the Editor. [handwritten] 1-A. [end handwriting]

MORMONISM IN PAISLEY

Sir,—I am sorry, indeed, to be so late with the answer to the gentleman’s queries after the principles concerning the gospel, and trust this date of answer will be acceptable and the delay overlooked. Yes, it is often heard from the lips of Mormon elders that Christ came into the world to save sinners and not the righteous, though there is none righteous, no, not one, neither can we be saved in our sins, but “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life”—John, 3, 16. This quotation is often misunderstood. The words of the English language are sometimes depreciated — the meaning of words and phrases changed. This word “believe” here used does not mean to draw near with the lips, and allow the heart to remain at great difference; neither can we glean salvation by only reading and quoting, praising and chanting; but our Saviour said—“He that believeth on Me, the works that I do shall he do also,” John 14 and 12. To believe on Christ we must love Him, and He said—“If ye love me, keep my commandments,” John 14 and 15. Though we do all within our power to live good lives, yet we are sinners, surrounded by the pains and sorrows of mortality. Jesus said to those disciples that believed on Him—“If ye continue in My word ye shall know the truth, and the truth will make you free,” John 8th, 31 and 32. That is what we want to be free—freedom is life, salvation, and entrance into God’s presence, a place in His habitation. In Mark 3rd, 28 and 29, we read—“Verily I say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they may blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.” The same Divine Author said, “Except a man be born of water and the Spirit, he cannot enter the Kingdom of God” (John iii. 34-5.) This is one of the commandments which must be obeyed by believers, or else believers are deceiving themselves, and do not love the Saviour. It is not man’s privilege to accept the portion of the law of heaven that seems most striking to him, and reject other parts. God does not deal in non-essentials, and whatsoever we are commanded to perform, that must we do. There is only one code of laws governing salvation as there is one controlling the planetary system, and for men to work in the ministry they must preach every portion or principle of the gospel that has been given to mankind, for it is of the utmost importance. The oneness of doctrine preached must be as strictly adhered to as the oneness of unity in heaven. Now, Christ has said, all men, with the exception of him who blasphemes the Holy Ghost, shall be saved. He also said, through his servant Paul, “Who will have all men saved, and to come unto a knowledge of the truth”—truth, mind you. “For there is one God, and one mediator between God and man, the man Jesus Christ; Who gave himself a ransom for all, to be testified in due time”—1st Tim., 2, 4, 5, 6. This fact of there being a nearly total salvation does not excuse mankind from doing his duty towards God and man. And though, according to Christ and Paul, men will enter salvation they can only do so by accepting Christ and his commandments—which is the only way. Now, if this is not sufficient to make plain the principle which you are investigating, or if you have other questions, we will be pleased to answer the same through the kindness of the editor.—Very respectfully,

Liza Chipman.

— ☙ —

[handwritten] 2-Q.

[printed] Letters to the Editor.

MORMONS IN PAISLEY.

Sir,—I was utterly astonished when I read the answer to my letter in yours of yesterday’s date. It puzzles me where to find the answers to the questions which I ask them. It seems to me that they have picked out a few texts to contradict themselves. What has John 3-16 got to do with all men getting to heaven? What is the good of people believing in their hearts if they are to get to heaven except they commit the unpardonable sin? I have just the same answer to give to the rest of these texts. Well, I will take another one for an example—John xiv. 15—“If ye love Me, keep My commandments,” which they have also put down to prove that all men will get to Heaven. Why, it is useless for a man to keep God’s commandments, or even attempt to do so, if he has not the Spirit of God in him; and if a man serves the Devil he cannot have the Spirit of God in him. I will now close, but repeating my former questions, trusting some of them will answer them, and not do what they have done this time by going away from the subject altogether. I now repeat my questions. What Bible proof have they for saying that all men will get to heaven? also, Why, on the other hand, do they say that if we want to get to heaven we must be baptised? If all men are to get to heaven, why do they preach baptism?—Yours, &c.,

R. Brodie.

— ☙ —

[handwritten] 2-A.— 8 Leith Walk, Edinburgh

Croall Place.

Dear Sir:—I am indeed sorry to learn that Mr. Brodie was unable to understand the answer to his inquery and will again gift solutions in a plainer way that he and all readers might have a clear understanding of how man kind obtains a presence in the Kingdom of Heaven.

We must all know that Christs mission to earth was of a two fold nature. (1) To redeem mankind from the sin brought upon them by the fall of Adam—our first parentage,—had it not have been for this redemption all mankind would have been cast in utter darkness forever. We must all know that our inheritance from our first parentage was the grave—not for a season only but forever; and the redemption wrought by our blessed Savior—permits us a resurrection from that everlasting darkness. Not only a few but all. Daniel 12.2 teaches us that all who have tasted death will come forth—likewise Jno 5.26–28–29—also Acts 24.15. So we readily see that we will come forth from the grave. But is that the end—is that all Christ did for us? No that was only a general salvation and a part of His mission. (2) He preached the Everlasting Gospel which is the power of God unto salvation according to Rom 1.16–17,—when believed and obeyed 2which obedience brings our individual salvation. It would be well here, perhaps, to introduce one or two of the principles of the Gospel—but briefly—that we might see what the belief in Romans 1.16–17 and obey in Hebrews 5:9 signify. The so-called Christian believers of today are prone to calling the Latter-Day Saints or “Mormons” a people desirous of working to the extent of taking away the Atonement made by our Savior, but, God forbid—we are only able to follow and if we “walk in the light as He is in light” then “the blood of Jesus Christ His Son cleanseth us from all sin.” You say we cannot keep the commandments unless by the help of the Lord—truly thou hast said—and if we love Him we will keep His commandments. Let us read Jno 14:12–15–21; Jno. 8:31–32; Romans 2:6–7–8; James 1:22–25; then does <is> this not belief and obedience? Let us now know what the doctrine is:—Matthew 3:13–14 & 15: Here we find the Savior is baptized. In Matt. 28:19–20 He commissions His Apostles to go and teach and baptize and in Mark 16:15–16 He lets us know what they are to believe and obey for He said “He that believeth and is baptized shall be saved and he that believeth not shall be DAMNED! 3— and even before this he told Nicodemus that “except a man was <be> born of the water and of the Spirit he cannot enter the Kingdom of God.[”] Now if we have faith to the extent of believing we will obey,—but the question may arise in your minds—what will become of the multitude who have died unbelievers and some who have never heard. Heathens nations and those who only knew the Mosaic-law will God not be merciful and extend to all alike—He is no respector of persons—we are all His children—then let us search and see if there is nothing beyond the tomb—for if not—and we must all be born of the water and the Spirit—then the majority will not have obeyed and the consequence will be that Satan would gain the victory over Christ, and would claim the vast majority as his, leaving but the few with Christ. No, this is too narrow, confusing, aye ungod like! The Gospel is wide and far reaching. Would it be reasonable to say that the Spirit is mortal life yet has not the power of learning and advancing? Is this our only chance of learning and advancing while in this mortal probation of but short duration? Christ said “I am the way” then let us follow. In 1 Peter 3.18–19–20 we learn that He preached to the Spirits which had been waiting the message for about two thousand years. When did he preach? While yet in the spirit. In Jno. 20:17 we learn that when Mary found him he had not yet ascended to his Father but had been with the thief to whom he said “today shalt thou be with me in Paridise,[”]—that is the place, to liberate the spirits of men. Isa. 61.1,—42.7, 49.9. Why? Peter tells us in 1 Pet— 4:6 that they might be judged according to men in the flesh and live according to God in the Spirit. Jesus promised His deciples that the works that he did they should do also—so we see there would be many other anxious believers going faith [forth?] to continue in the redemption begun on earth and another of Isa's predictions being fulfilled—Isa. 24.21–22.

So again in 1 Cor. 15:21–22 — that as in Adam all die even so in Christ shall all be made alive. Jno 12.32 And I if I be lifted up from the earth, will bring draw all men unto me. Now as intelligent thinkers you will agree with me that this redemption beyond the tomb is not a lisense for us to put off until death overtakes us lest our progress be impeded. But we who have heard must consider Jno 8.31–32 and continue in His word then we shall be free

Correspondence

August 1899

[Chipman included correspondence with fellow missionaries W. Moultrie Worthington and Alexander Buchanan Jr. at the end of the second volume of her missionary journal. Worthington’s note is pasted to page 144.]

#7 Edina Place

c/o Paterson Aug 30 99

Dear Sister Chipman;—

Too bad you are laboring in Glasgow for —

“Full many a gem of purest race serene,

The dark unfathomed caves of ocean bear;

Full many a flower is born to blush unseen,

And waist <waste> its sweetness on the desert air.”

Brothers [Thomas A.] Kerr, Gardner, Buchanan and White and also the Branch are all O.K.

Hoping to soon see you <and Miss Boothe [Josephine Booth]> in Edinburgh.

Good bye,

W. Moultrie Worthington [p. [1]]

October 1899

[A note from Chipman to Buchanan is pasted between pages 143 and 144 of the journal, followed by a four-page note in which the two missionaries alternated writing lines of verse. In the latter note, Chipman’s handwriting is represented in italics.]

Now Brother Buchanan

You did quite well,

You are a real poetical architect

Your foundation is good

Indeed there is not a cell

That is not precise and circumspect.

I have gone through the town

Twice over and more

The furniture for to get

There’s none good enough

On Scotlands bright shore

To furnish this mansion, yet.

So we’ll get what we can

To use for awhile

’Till better than this can be made

And trim this house up

With what is on file

Of course we’ll be a bit in the shade.

To make a good ending

We’ll start just right

And won’t fly our kite too high [p. [1]]

Our house will be built

And finished with might

All inferiors we’ll surely decry.

Finale

And now ’tis one o’clock

I think I’ll quit my rhyme

Josephine begins to talk

In her sleep. Alas! tis my bed-time.

[13 lines blank] [p. [2]]

Edinburgh, Scotland,

October 20, 1899.

Misses Chipman and Booth,

86 North Frederick St. (top floor)

Glasgow, Scotland.

Dear Sisters: —

To build a House of rhythm

Is not an easy task

But promise to, I think I did

So here is what I ask:

First of all, be careful

In furnishing the place

To do it just as “neatly”

From turret down to base

As I begin my story

In lines of poesy,

Of Edinburgh—high and low

As seen last Saturday.4

I

Holyrood Palace, grand tho’ old

With rooms so small and quaint [p. [1]]

In which Queen Mary in her day

Did court and powder and paint.

II

Within its walls she ruled and reigned

Without Elizabeth did the rest

’Twas here where Riccio played and died

He seemed an unwelcome guest.

III

Here Bothwell feasted with the Queen

Of beauty and of grace

Of dignity and worldly power

There's none since to take her place.

IV

He planned to have her for his own

He played some vicious games

And one still night in Kirk of Field

Lord Darnley went with the flames.

V

Now to the Castle, let’s away

And see what is interresting there

In witnessing another scene

In connection with Mary's affair. [p. [2]]

VI

Here Scottish soldiers dine and drill

And act as ornaments to their nation

They guard the place and keep it free

From military stagnation.

VII

Here deeds of gracious gallantry

Was performed by many a “mon”

The fortress then was full of might

But that has long since gone.

VIII

This Castle oh so old! yet new

Where the Lords in troublesome times did sit

When nations fought for fame and power

They do it yet, they've never quit.

IX

Equipped with guns—effective bore

And fame long since begun

It stands, a monument of time

And a home for the “mid-night-son”.

X

Up thro’ the Canongate we went [p. [3]]

No t’was straight down Leith-walk

Di<s>cussing as we passed along

The necessity of womans talk.

XI

At evening when the Sun was set

We four went out together

Through Cowgate, witnessing the slums

Alas! We are not of that feather.

XII

Thence to our lo<d>gings sped away

For sleep we could not miss

Quite pleasantly, yea grand, “forsooth”

Well learned ignorance is bliss.

Finale.

And now ’tis “one o'clock”

I think I'll quit my rhyme

The landlady gives the door a knock

Which says “’Tis dinner time.”

Awaiting a reply, I am

Buchanan [p. [4]]

Mementos

[Chipman pasted paper cutouts and other mementos on the final pages of the second volume of her missionary journal.]

[No]vember.

[cutouts of a sprig of cherries, a rose, and a woman’s face, and a clipping saying “Value not the intention by The smallness of the gift.”]

The pictorial recollections of the good time had at the home of Mr. and Mr[s?]. Donaldson on Nov. 31st. 1899. A party given in honor of “Halloween” of which an account is found else where, in this journal. 5

[featherlike hat ornament]

This is a relic of ’Trilby, a hat long since gone; it was green velvet and belonged to Ida [Chipman] the ugglest hat that she ever put on. [p. 133]

[gray hair coiled and attached to page with white thread] This is the first grey-hair that has recieved nourishment from my head. Brother [John B.] Young noticed it shining like a ‘silvery thread among the gold’ on the Sunday evening while playing the organ; being the first and only one at this present date it recieves the honors of a brave hero to be so corageous. Probably at the end of this mission I will be able to paste a lone brown one on the opposite page— however it is not my desire. [p. 135]

Financial Information

[Chipman kept some financial records on pages [145] and [146] of the second volume of her missionary journal.]

$14.40

19.00

30.50

15.50

30.00

20.

20.

30.

20.

15.

30.

20.

30.

30.

324.40

143

467.40

$50.

Borrowed

40.

Mine

3.00

Vennie [Lovinia Chipman Booth]

5.

M [Amanda Chipman] and I [Ida Chipman]

8.

X’mas M and I and Squire [B. Chipman]

26.

Took with which was given

1.

Sister Clark

5.

Vennie

5.

James H.

143.

[p. [145]]

$19.00

2nd

14.40

1st

10.00 <35.50>

3rd

15.50.

4th.

30.00

5th.

8.00

Xmas x

20.00

May

11.00

X

20.00

June 13

40.00

from Squire July 1st x

x 1.25

of the 3.00 Venie sent by Josephine rest not recieved.

30.00

recieved September 23rd.

x 1.75

recieved of Josephine the remainder of what Venie sent.

20.00

from Wash [Stephen Washburn Chipman] on 25 December

x 5.00

from M. and I. N M Christmas present

$2600 given

230.65

16 | 220. |13

16

60

48

12

$15.00

Recieved on the 4th. Feb. 1900

$30.00

Recieved May <April> 10th. 1900 — April 10th. 1900

2000

June 5th.

3000

July 16th.

5000

Borrowed

[p. [146]]

Cite this page

Miscellany, Journals of Early Sister Missionaries, accessed April 20, 2024 https://www.churchhistorianspress.org/early-sister-missionaries/eliza-chipman/clippings-and-memoranda