Second, it must testify of that which it behoves mankind to know from such authority. This the message brought to the world by Joseph Smith does, for it proclaims first, that the gospel together with the authority to administer its ordinances had been taken from among men; and second, that this same gospel and authority had been restored by a new revelation, the only way it could be re-established when once taken from the earth. I take it that it behooves mankind to know of such a great transaction as this from "such authority"—that is, divine authority.
Third, the nature of what is delivered must require the sort of proof which is alleged. This the new dispensation does; for claiming to be a revelation from God it requires just the same kind of testimony that the old Christian dispensation did—the testimony of suffering and toil on the part of those who receive it, and especially upon the part of those who enter its ministry. It may be remarked in passing that the new dispensation is just as worthy of such testimony as the old Christian dispensation.
Fourth, the occasion must be adequate to the divine interposition—the end worthy of the means. This is true of the new dispensation since restoring the gospel to the earth after its absence for many centuries, is not only an occasion worthy of the interposition but the only way in which the plan of salvation could be restored. To make such a restoration to the human race was surely an end worthy of such means—that is, worthy of a revelation.
Fifth, the effects of the original transaction must remain. This is true of the new dispensation as the religious faith at the first promulgated by Joseph Smith and his associates is still in the earth, and the circle of its influence is constantly widening.
Sixth, a change must be wrought at the time of the transaction in the opinion and conduct of such members as to lay the foundation of an institution, and of a system of doctrines which have since overspread the greatest part of the civilized world. This condition also the new dispensation fulfills. That is, a change was wrought at the time, and by the means of the introduction of the new dispensation in the opinions and conduct of a sufficient number to lay the foundation of an institution, and of a system of doctrines which has since spread throughout the greater part of the civilized world. I do not mean to say by the last part of the statement that the new dispensation has been accepted as true throughout the greater part of the civilized world; but I do mean to say that a knowledge of it has since overspread civilized nations; and that it has drawn to itself as great a number of disciples as Christianity did in the first sixty-three years of its existence. The change wrought in the opinions of those who have accepted the testimony of Joseph Smith was quite as radical as that which came to those who accepted the gospel in the first century of Christianity. From believing that the volume of scripture was completed and closed, and that the Bible contained all that had been revealed to man, they turned to the belief that it contained but a few fragments of the revelations of God and accepted a new volume of scripture received and preserved by the people of the Western Hemisphere. From believing that the ministrations of angels had forever ceased, they turned to the belief that a number of angels had ministered to Joseph Smith, and that in the future the visitation of angels to men would be still more frequent. From believing that the spiritual graces and gifts of the gospel were no more to be expected, they turned to the belief that these blessings so abundantly enjoyed in the primitive Christian church could also be possessed by them. They consequently sought for and according to a volume of testimony that cannot be rejected, they enjoyed the spiritual gifts of healing the sick, speaking in tongues, interpretation of tongues, discernment of spirits, prophecy, revelation, etc.; and sought a closer walk with God, and read and practiced the moral law of the gospel more strictly.
Thus, as in the testimony of toil and suffering on the part of those who came with the new faith—or the old faith renewed—there is nothing wanting in these supplemental conditions which, in Archdeacon Paley's opinion, adds to the weight of the testimony of toil and suffering. Every condition in his argument for the truth of the old dispensation of Christianity is met in the circumstance in the midst of which the new dispensation of Christianity came into existence; and I claim for the latter all the force that has been demanded for this argument when applied to the former. The argument is the Archdeacon's, not mine; but finding the conditions existing in the new dispensation that Mr. Paley claims existed when the old was brought forth, I merely apply the argument to the new; and throw the weight of Mr. Paley's reputation for logic and force of statement into the support of the divinity of Joseph Smith's mission.
Footnotes
1. Paley's View of the Evidences of Christianity, Proposition II., chap. i.
2. Paley's Evidences, Proposition I., ch. x.
3. Wight's Affidavit, Times and Seasons for 1843, p. 26. The writer for want of space cannot introduce the testimony to support these several statements, nor indeed is it necessary; for the injustice and cruelty of the conduct of the people of Missouri and Illinois against the Latter-day Saints are universally conceded; as is also the fact that these cruelties grew out of the prejudice existing against the religion professed by the Saints. Those desiring information on the subject may consult the writer's History of The Missouri Persecutions and the Rise and Fall of Nauvoo.
4. The governor recognized the right of the people to be returned to their lands, and agreed to call out the militia to accomplish that object; but held that he had no authority to keep a force in Jackson County to protect them from the mob. As to go back to their lands under such circumstances would only be inviting another expulsion—the saints not being sufficiently strong to hold their possessions against the invasions of the mob—the attempt to re-instate the exiles was abandoned.
5. As late as August, 1884, two Elders while in the act of beginning religious service, on Sunday, in the state of Tennessee, were murdered by a mob; two young men, members of the Church, were also killed, and an aged woman, a member of the Church, savagely wounded.
6. Paley's Evidences, Proposition II., ch. i.
CHAPTER XVIII.
THE TESTIMONY OF MIRACLES—THE EVIDENCE OF FULFILLED PROMISES.
It has been already remarked that Christian writers have attached too much importance to miracles as evidences of the divine authority of those who worked them; for the reason that in some instances the prophets of God have worked no miracles; in other instances impostors have worked miracles, and it is predicted for the future that the spirits of devils will have power to work miracles to deceive men. I have also pointed out the fact that miracles are not, properly speaking, events which take place in violation of the laws of nature, but that they take place through the operation of higher laws of nature not yet understood by man; hence the occurrences which are called miracles are only so in appearance, and we may confidently expect the day to come when they will cease to appear as miraculous.
I say that Christian writers have attached too much importance to the testimony based on what are called miracles; and yet I would not be understood as ignoring the importance which may attach to them as collateral evidence. When the miracles follow the claimants to divine authority in fulfillment of their promises, the testimony becomes very important indeed; for the reason that if certain miraculous gifts or powers are promised by the claimants of divine authority and then they do not follow—then, granting of course that their disciples comply with the conditions upon which the promises are based, the failure in the fulfillment of their promises would prove them impostors. More especially would miracles under these circumstances be strong proof of divine authority if the promises were of a nature beyond the power of man to fulfill, or of Lucifer to imitate. For example: Peter on the day of Pentecost, in the boldest manner conceivable, told the people on condition of their repentance and baptism that they should receive the Holy Ghost.
That, I take it, was a promise that could not be fulfilled by the agency of man; and still more revolting to reason would it be to suppose that the spirit of devils could influence the fulfillment of such a promise. It