Part 14

"Then father asked this question: 'If all that you tell me is true, why did you leave the Church?' Oliver made only this explanation; said he: 'When I left the Church, I felt wicked, I felt like shedding blood, but I have got all over that now.'

"State of Utah, County of Salt Lake,

"Jacob F. Gates, of Salt Lake City, being first duly sworn, deposes and says that he is a citizen of the United States, of the age of fifty-seven years, and that he is the son of Jacob Gates, who, prior to his death, related to affiant a conversation which he had with Oliver Cowdery, at the town of Richmond, State of Missouri, and that the above and foregoing is a true and correct statement of said conversation as given to aim by his father.

"JACOB F. GATES.

"Subscribed and sworn to before me this 30th day of January, 1912.

"ARTHUR WINTER, Notary Public. "My commission expires December 3, 1915."]

The Gospel restored through the ministry of the Prophet Joseph Smith was not only for the living, but also for the dead. Those who had passed away before the Gospel was restored must also have the privilege of obeying it. The first great message of the Angel Moroni to the young Seer, was that the fathers can not be made perfect without the children, nor the children without the fathers. Even after receiving the Holy Priesthood, then, it became necessary further to receive divine commission to promulgate the Gospel among the living--among both Jew and Gentile--and divine authority to officiate vicariously for the dead. Joseph Smith tells in revelation that both commission and authority to perform these duties were conferred in a divine manifestation in Kirtland temple. Moses committed the keys of the gathering of Israel; Elias committed the dispensation of the gospel of Abraham; and Elijah restored authority to perform vicarious work for the dead. Moreover, Jesus Himself appeared in the holy house, and commended the work of His servant, the Prophet. That these holy men did actually appear and commit the keys of authority to perform special labors, Joseph Smith affirms in all seriousness.[M]

[Footnote M: Doc. and Cov. 110.]

Happily, again, Joseph Smith was not alone in receiving these divine manifestations. Oliver Cowdery was once more with him. And once again, Oliver Cowdery bears corroborative testimony. More than that, he was an eyewitness and a partaker of the blessings. He bears direct testimony to the reality of the visions. And as with the Testimony of Three Witnesses, and the visits of John the Baptizer, and Peter, James, and John, so also now, Oliver Cowdery bears his testimony faithfully to the last. Not a single important step in the progress of the Restoration was taken without corroborative testimony or the presence of witnesses.

The chain of evidence is thus complete. The authority necessary for the promulgation of the Gospel and the establishment of the Church, and all the working principles of the Gospel, have been restored. Every important act of restoration is attested by belief-worthy witnesses. These witnesses are eleven in number, eight of whom are not in any way related to the Prophet. Their testimony has never been impeached. If such an array of evidence and worthy testimony were presented in a federal court, the jury would hardly need to retire for consultation. They might hand in a unanimous verdict at once. Yet, the evidence here presented for the reality of the divine acts of the Restoration is often called into question. The student at school accepts with perfect faith principles of science that he cannot himself demonstrate, and is willing almost to lay down his life in defense of those principles. He is told, for example--for he cannot prove it himself--that there is an attractive or repulsive force operative in the universe, and that that force varies directly as the product of the masses between which it is operating, and inversely as the square of the distance between them. This is the law of gravitation, laid down by Sir Isaac Newton. The student believes it, as he believes a thousand other principles presented to him in more or less arbitrary fashion. Yet, many of the established principles of science are not half so well authenticated as are the acts of the Restoration of the Gospel in the Dispensation of the Fulness of Times. In His divine wisdom, the Lord God has wonderfully safeguarded every act in the story of the Restoration, so that there can be no reasonable question as to its reality. Says the Apostle Paul, "In the mouth of two or three witnesses shall every word be established."

Note:--There is still another important witness to the reality of the revelations of the Prophet Joseph Smith. This witness does not testify, however, to the restoration of any authority of the Gospel. Section 76 of the Book of Doctrine and Covenants relates the wonderful vision of glories. Joseph Smith was accompanied in this vision by Sidney Rigdon. Sidney Rigdon was excommunicated Sept. 8, 1844. Like the other witnesses, however, Rigdon remained true to the testimony that he had seen a vision. Sidney Rigdon died out of the Church. His son John W. Rigdon, testifies as follows:--"When I went to father just before his death, and told him that if he knew anything regarding the coming forth of the Book of Mormon, that had not been told, he owed it as a duty to himself and his family, to tell it, he reiterated that he had but one story to tell, and that was the story told him by the Prophet, Joseph Smith, that the records from which the book was taken were engraved on gold plates. Father then testified to me that Joseph was a prophet of God, and that an angel had handed him the plates from which was taken the Book of Mormon" ("Improvement Era," Vol. III, p. 697).

XXII.

THE TEST OF SECTION SIXTY-SEVEN.

Whatever Joseph Smith was or was not, he was certainly fearless in all his assertions of divine inspiration. We have learned that, at a time when high religious excitement proclaimed belief in an immaterial God, and in the actual unity of an immaterial trinity, the boy-prophet declared that he had beheld a vision in which the Father and the Son, had appeared to him, as two separate beings, and as beings of tangible existence in the form of man. Greatly elated over this incomparable vision, the young boy hastened to communicate the things he had learned to a distinguished friend, a sectarian minister; but to his utter astonishment, the boy was ridiculed and called a fool, maligned and persecuted. Yet he had seen a vision, and fearlessly he remained true to that assertion.

Again, not many years after, an angel visited him. Angels were, in Christian theology, however, supernatural beings of a bygone age. No one believed in them when Moroni came to Joseph. Yet, Joseph declared in soberness that an angel had visited him, and had restored the gospel of Christ. And for that fearless assertion, the young man was further persecuted.

Then Joseph published a book in his young manhood. He called it the Book of Mormon, and said it was a translation of certain ancient American records, revealed to him by divine power. The world stood aghast at his audacity. It tried to prove the book of spurious workmanship. It tried to prove the book merely a feeble effort of a literary quack. It tried in every way to throw discredit upon the book. But Joseph Smith remained undaunted. The world could not intimidate him, and so it persecuted him.

Then, in his maturity, this remarkable man declared himself to be a prophet of God. He claimed to hold divine communion with the Creator of the world, and issued revelation upon revelation to the Church and to its individual members. Unbelievers laughed in derision; enemies protested indignantly against such blasphemy; and even some followers of the daring prophet began to doubt his inspiration. But intrepid as ever, the prophet maintained that he was divinely called, and fearlessly gave to all the world an infallible test by which his revelations could be tried to the uttermost.

It was in the year 1831. A conference had been convened to consider the advisability of compiling and publishing the numerous revelations--professedly given by God to Joseph Smith--which had hitherto been preserved only in manuscript form. The conference deemed it proper, and even necessary, to publish these revelations; but a discussion arose concerning the language in which they were expressed. Joseph Smith was not a master of elegant English. His education had not trained him in artistic expression. There were some men in the Church far better educated than the Prophet. They criticized his language, and thought, apparently, that the revelations ought to be revised and couched in a more nearly correct, and certainly a more lofty, style. Then the Prophet again declared that he had received divine direction from God.

"And now I, the Lord," said the great I Am, "give unto you a testimony of the truth of these commandments which are lying before you. Your eyes have been upon my servant, Joseph Smith, Jr., and his language you have known, and his imperfections you have known; and you have sought in your hearts knowledge that you might express beyond his language; this you also know. Now seek ye out of the book of commandments, even the least that is among them, and appoint him that is the most wise among you; if there be any among you that shall make one like unto it, then ye are justified in saying that ye do not know that they are true; but if ye cannot make one like unto it, ye are under condemnation if ye do not bear record that they are true."[A]

[Footnote A: Doc. and Cov. 67:4-8.]

It was a daring revelation to give to a body of enlightened followers. It was even a hazardous thing to throw such a gauntlet before men like Oliver Cowdery, Sidney Rigdon and William E. M'Lellin. Think of Joseph Smith--the poor son of an impoverished farmer, who had learned in school little more than to read common print and to write his own name--daring. William E. M'Lellin--who had taught school successfully in five states of the Union, and who was noted for a ready flow of good language--to write a single section like the least of the revelations in the book of commandments! Was it unparalleled conceit and presumption that prompted such fearlessness, or was it implicit confidence in the unique quality of the revelations dictated by divine inspiration? Would not so bold a declaration tempt even men of superior wisdom to pit themselves against the reputed man of God? Certainly, one man, at least, was brought low in the dust of humiliation because he presumed to apply the test and write a revelation in the name of the Lord.

"After the foregoing was received," writes the Prophet, "William E. M'Lellin, as the wisest man, in his ow estimation, having more learning than sense, endeavored to write a commandment like unto one of the least of the Lord's, but failed; it was an awful responsibility to write in the name of the Lord. The Elders and all present that witnessed this vain attempt of a man to imitate the language of Jesus Christ, renewed their faith in the fulness of the Gospel, and in the truth of the commandments and revelations which the Lord had given to the Church through my instrumentality; and the Elders signified a willingness to bear testimony to their truth to all the world."[B]

[Footnote B: "History of the Church," Vol.]

Thus was the test applied in the lifetime of Joseph, and thus was his declaration of divine inspiration vindicated. No one since the day of William E. M'Lellin has seen fit to make an attempt like his. Yet, the test was not for M'Lellin's day only. When the book of Doctrine and Covenants was finally printed, in 1835, the revelation prescribing the divinely appointed test was included as Section Sixty-seven. And the section has retained its place from that day to this. Not a word has been changed; not one element of the meaning has been altered. As a test, it is just as applicable at present, and just as forceful, as in the time of William E. M'Lellin. Any one who doubts may apply the test today, tomorrow, or at any time; though, some one has very wisely said, "it is a most dangerous thing to do."

As a revelation containing an applicable test, section sixty-seven is, then, of especial interest and value to us. The value is evident and important, even without making an actual application of the test. Let us suppose for a moment that Joseph Smith was never at any time divinely inspired--that he was nothing better than an unscrupulous impostor. It must be conceded then that he was a man of remarkable ability, though his education was limited. The Book of Mormon alone is a monumental work. In all its pages, from the lesser plates of Nephi, from Mormon's abridgment of the greater plates, from the record of Zeniff, from the story of Jared and his brother, and from other interpolated parts, to the end, there is not a single contradiction, not a single absurd doctrine or conclusion. On the other hand, the book shows a steady growth and development of the story; it reveals a philosophic system of theology; it displays perfect harmony between it and the Holy Bible. Again, in the many revelations contained in the book of Doctrine and Covenants, there are no contradictory statements, there is no obscuration of the doctrine of the Christ, there is no confusion in the duties of officers or members. On the contrary, the book is so clear that the whole Church is built up after its directions. There is no essential point of Church doctrine that was not revealed by Joseph Smith; there is no point of Church organization or discipline that was not provided for by Joseph Smith. Certainly then, if he were an impostor, he must have been a man of clear insight, of remarkable analytical power, of wonderful executive ability.

Now, if an impostor possessed the capability of successfully producing a work so complicated as the Book of Mormon, and of foisting upon the world a system of philosophy so nearly perfect as "Mormonism," and further, of effecting a Church organization far more perfect than that of the German army,--is it credible that he would throw into the face of the world a test of his labors so simple, and yet so infallible, as that contained in section sixty-seven of the Doctrine and Covenants? Consider again the fact that Joseph Smith was an unlettered man, that he had little skill in literary art. Remember further, that many of his followers, in his own day, were far more highly gifted in the way of the world than he. Would he then dare these men of superior literary ability to write a single revelation equal to the least of his? Remember also that we of today have better educational advantages than even the most favorably situated of Joseph's day. Would then an impostor, so farsighted as Joseph Smith seems to have been, have left on record a challenge for all succeeding generations to write a single revelation equal to the least of his? Would not, rather, an intelligent impostor refrain from calling undue attention to his purported revelations? Would he not certainly exercise the utmost care not to prescribe any test whereby those revelations might be detected as false? And if by chance some foolish test had been allowed to creep into the would-be sacred word, would not the impostor or his friends eagerly seize the first opportunity to expunge that test, and even the whole revelation in which it was contained? Certainly, a man who had planned his work so well as Joseph Smith--were he an impostor--planned his, would not be guilty of so gross an oversight as to leave among his printed revelations so easy a test as that in section sixty-seven.

The conclusion of the whole matter has, of course, been long self-evident. We are grateful to Joseph Smith for fearlessly giving the unbelieving world a test that may be applied to his work at any time. But the fair-minded man will see that an application of the test is unnecessary. The very fearlessness of Joseph's assertion that no uninspired man can write a revelation equal to the least of his, is evidence of his good faith and of his divine assurance. No mere impostor would dare place so unqualified a challenge before all the world.

XXIII.

THE TESTIMONY OF MARTYRDOM.

Thursday, the twenty-seventh of June, 1844, was a day of gloom for the Church of Jesus Christ of Latter-day Saints. Less than a quarter of a century had passed since the boy-prophet, Joseph Smith, had seen his first vision in the Sacred Grove. Scarce twenty-one years had passed since the angel, Moroni, had first appeared to him. Only fourteen years had passed since the Church of Jesus Christ of Latter-day Saints had been organized. Yet, during those few years, how much had been accomplished! And during those few years, too, how severe had been the persecution to which the Prophet and his followers had been subjected! Since the day that he had first divulged the fact that he had seen a vision, the Prophet had known hardly a moment of peace. He had been evilly spoken of even by those who had been numbered among his friends. He had been haled before courts of law near half a hundred times on the foresworn oaths of men who themselves should have been condemned by law. He had been thrown vilely into prison, and had endured all the indignities of the common felon. He had been hounded from cover to cover, as the fated stag is hunted by unleashed dogs. His devoted followers had been ruthlessly driven from their homes to build anew in the wilderness and in the desert. Always, however, the courts had been forced to admit, that, while the Prophet and his friends were compelled to pay much more than a reasonable penalty for the offenses of which they were accused, yet they were in every case perforce dismissed as innocent. Not a single charge could be sustained against them. But now, at last, the malignant hatred of his enemies prevailed against the Prophet. On Thursday, the twenty-seventh of June, 1844, the Prophet Joseph Smith, and his brother, the patriarch, Hyrum Smith, were brutally mobbed and shot to death, in the upper room of the old jail, at Carthage, Illinois.

No more flagrant act of mob-violence can be shown in the history of the modern religious world than this which brought Joseph Smith to a brutal and untimely death. It would not be appropriate, however, to take up here a detailed, critical study of the events that led up to the martyrdom. We need to know the sad story only in its outlines. On Friday, the seventh of June, 1844, there appeared in Nauvoo the first and only number of a weekly periodical called the _Nauvoo Expositor_. The _Expositor_ had been founded, according to its own prospectus,[A] for the avowed purpose, amongst others, of advocating, through its columns, "the unconditional repeal of the Nauvoo city charter," and of instigating the people of Nauvoo and adjacent parts to unite in persecuting the Prophet Joseph Smith and his friends. The first and only number of the _Nauvoo Expositor_ was true to the promises of the prospectus.

[Footnote A: "History of the Church," Vol. VI, pp. 443, 444.]

It is needless to say that the people of Nauvoo resented the vicious slanders published in the _Expositor_. They resented, moreover, the unrighteous purposes for which it was founded. The matter of this new periodical, the _Nauvoo Expositor_, was brought to the attention of the city council of Nauvoo. After several days' careful investigation, the council passed an ordinance declaring the _Nauvoo Expositor_ a nuisance, and issued an order to the mayor, Joseph Smith, to have the nuisance abated. On the night of Monday, June tenth, 1844, the city marshal, accompanied by the major-general of the Nauvoo Legion and the members of the Legion, carried the press, the type, the printed paper, and the fixtures of the _Nauvoo Expositor_, into the street and destroyed them.

This summary action of the city council of Nauvoo against the _Nauvoo Expositor_ was the beginning of the final trouble that led to the martyrdom of the Prophet Joseph Smith. There was raised such a hue and cry by the apostate publishers of the short-lived _Nauvoo Expositor_, that the whole state of Illinois was roused to attention. Mass-meetings were held in which the action of the city council of Nauvoo was denounced. Joseph Smith was arrested for riot. His case was heard before a non-Mormon justice. On June twelfth, he was acquitted. But the enemies of the Prophet had become thoroughly aroused. They banded themselves together, and determined to do him to death. He was arrested a second time for the _Expositor_ affair, and was again acquitted. But the disturbance continued to grow worse. The spirit of mobocracy took possession of the defamers of the Prophet. They began to clamor for his blood, and for the blood of those that should dare to remain loyal to him. Their frenzy had grown to such uncontrollable proportions that nothing short of the shedding of blood could satisfy them. The _Nauvoo Expositor_, though dead, was bringing to pass the very results for which it was first given life.

It was with the affair reduced thus to utter hopelessness, that the Prophet decided finally to try to save the situation by taking himself away from the seat of trouble. It was the evening of Saturday, June twenty-second, 1844. The Prophet had met with several men in an upper room of his house. The subject of discussion was naturally the serious difficulties that had grown out of the destruction of the _Nauvoo Expositor_--an act that had been twice justified by properly constituted courts of law.

"Brethren," said the Prophet, "here is a letter from the Governor which I wish to have read."

The letter was read.

Then the Prophet spoke again, sorrowfully, "There is no mercy--no mercy here."

"No," replied his brother Hyrum; "Just as sure as we fall into their hands we are dead men."

"Yes," said Joseph; "what shall we do, Brother Hyrum ?"

And Hyrum answered, "I don't know."

Then suddenly, with the light of inspiration brightening his countenance, the Prophet exclaimed, "The way is open. It is clear to my mind what to do. All they want is Hyrum and myself; then tell everybody to go about their business, and not to collect in groups, but to scatter about. There is no doubt they will come here and search for us. Let them search; they will not harm you in person or property, and not even a hair of your head. We will cross the river tonight, and go away to the West."

The plan seemed to be good. It was accepted by the men assembled. The Prophet gave several instructions for carrying the plan into effect. Then he recorded, as the last words in his own simple, direct narrative of his life these words: "I told Stephen Markham that if I and Hyrum were ever taken again we should be massacred, or I was not a prophet of God. I want Hyrum to live to avenge my blood, but he is determined not to leave me."[B]

[Footnote B: "History of the Church," Vol. VI, pp. 545, 546.]