4. The Seal of Martyrdom.—"The highest evidence of sincerity that a man can give his fellow-men—the highest proof that he has spoken the truth in any given case—is that he perseveres in it unto death, and seals his testimony with his blood. … So important did such a testimony become in the estimation of Paul, that he said 'Where a testament is there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.' (Heb. ix, 16–17.) In the light of this principle, and when the importance of the great testimony which he bore to the world is taken into account, it is not to be wondered at that Joseph Smith was called upon to affix the broad seal of martyrdom to his life's work. Something of incompleteness in his work would likely have been complained of had this been lacking; but now, not so; his character of prophet was rounded out to complete fulness by his falling a martyr under the murderous fire of a mob at Carthage in the State of Illinois."—Elder B. H. Roberts, in "A New Witness for God," pp. 477–478.
5. Joseph Smith; Further References.—For biography, see "The Life of Joseph Smith, the Prophet," by Pres. George Q. Cannon. See also "Divine Authority, or the question, Was Joseph Smith Sent of God?" a pamphlet by Apostle Orson Pratt; "Joseph Smith's Prophetic Calling;" Millennial Star, Vol. XLII, pp. 164, 187, 195, 227. Letters, by Elder Orson Spencer to Rev. Wm. Crowell; No. 1; "A New Witness for God," by Elder B. H. Roberts.
6. Joseph Smith's Descent.—"Joseph Smith was of humble birth. His parents and their progenitors were toilers, but their characters were godly and their names unstained. Near the middle of the seventeenth century Robert Smith, a sturdy yeoman of England, emigrated to the New World, the land of promise. With his wife, Mary, he settled in Essex, Massachusetts. The numerous descendants of these worthy people intermarried with many of the staunchest and most industrious families of New England. Samuel, the son of Robert and Mary, born January 26th, 1666, wedded Rebecca Curtis, January 25th, 1707. Their son, the second Samuel, was born January 26th, 1714; he married Priscilla Gould, and was the father of Asael, born March 1st, 1744. Asael Smith took to wife Mary Duty, and their son Joseph was born July 12th, 1771. On the 24th of January, 1796, Joseph married Lucy Mack at Tunbridge in the State of Vermont. She was born July 8th, 1776, and was the daughter of Solomon and Lydia Mack, and was the granddaughter of Ebenezer Mack."—The Life of Joseph Smith, the Prophet, by George Q. Cannon; Chapter I. Joseph the Prophet was the third son and fourth child of Joseph and Lucy (Mack) Smith; he was born at Sharon, Vermont, December 23d, 1805.
7. The Standard Works of the Church.—The Bible and the Book of Mormon—the first two of the standard works of the Church—are to receive attention in later lectures (see pp. 240–307). The Doctrine and Covenants is a compilation of modern revelations as given to the Church in the present dispensation. The Pearl of Great Price comprises the visions and writings of Moses as revealed to Joseph Smith, the Book of Abraham—a translation by Joseph Smith from certain ancient papyri—and some of the writings of Joseph Smith.
8. History of the Restored Church.—Further information regarding the life work of Joseph Smith, and the growth of the Church of Jesus Christ as restored to earth through his instrumentality, may be found in the "History of the Church of Jesus Christ of Latter-day Saints," Salt Lake City, Utah. For a brief synopsis of Church history see "The Story of Mormonism," by James E. Talmage, Liverpool, 1907; Salt Lake City, 1910.
9. Restoration of the Gospel.—Plainly the vision-prophecy of John (Rev. xiv, 6, 7), relating to the restoration of the gospel to earth, could not refer to the gospel record preserved in the Holy Bible, for that record has remained in the possession of mankind. As stated in our text (page 14) a partial fulfilment is found in the visitation of Moroni and the restoration of the Book of Mormon, which is to us of modern times a new scripture, and one containing a fuller record of "the everlasting gospel." However, a record of the gospel is not the gospel itself. Authority to administer in the saving ordinances of the gospel is essential to the effective preaching and administration thereof; this was restored through John the Baptist, who brought the Aaronic Priesthood, and through Peter, James, and John who brought again to earth the Melchizedek Priesthood (see pp. 193, 194 herein). For commentary on Rev. xiv, 6, 7, see "The Great Apostasy," p. 168.
LECTURE II.
GOD AND THE GODHEAD.
Article 1.—We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.
1. The Existence of God.—Since faith in God constitutes the foundation of religious belief and practice, and inasmuch as a knowledge of the attributes and character of Deity is essential to an intelligent exercise of faith in Him, this subject claims first place in our study of the doctrines of the Church.
2. The existence of God is scarcely a question of rational dispute; nor does it call for proof by the feeble demonstrations of man's logic, for the fact is admitted by the human family practically without question, and the consciousness of subjection to a supreme power is an inborn quality of mankind. The early scriptures are in no sense devoted to a primary demonstration of God's existence, nor to attacks on the sophistries of atheism; and from this fact we may infer that the errors of doubt developed in some period later than the first. The universal assent of mankind to the existence of God is at least a strongly corroborative truth. There is a filial passion within human nature which flames toward heaven. Every nation, every tribe, every individual, yearns for some object of reverence. It is natural for man to worship; his soul is unsatisfied till it finds a deity. When men through transgression first fell into darkness concerning the true and living God, they established for themselves other deities; and so arose the abominations of idolatry. And yet, terrible as these practices are, even the most revolting idolatries testify to the existence of a God by declaring man's hereditary passion for worship. Plutarch has wisely remarked of ancient conditions: "If you search the world, you may find cities without walls, without letters, without kings, without money; but no one ever saw a city without a deity, without a temple, or without prayers." This general assent to a belief in the existence of Deity is testimony of a high order; and in this connection the words of Aristotle may be applied:—"What seems true to some wise men is somewhat probable; what seems true to most or all wise men is very probable; what most men, both wise and unwise, assent to, still more resembles truth; but what men generally consent in has the highest probability, and approaches so near to demonstrated truth, that it may pass for ridiculous arrogance and self-conceitedness, or for intolerable obstinacy and perverseness, to decry it."48
3. The multiplicity of evidence upon which mankind rest their conviction regarding the existence of a Supreme Being, may be classified, for convenience of consideration, under the three following heads:
I. The evidence of history and tradition.
II. The evidence furnished by the exercise