CHAPTER XII.

Let Joseph Smith's birth be as humble as it will, it cannot be more lowly than that of Jesus Christ. The fortunes of the mother of the prophet were not more fallen than those of Mary, the mother of Jesus. A log house in Sharon, Vermont, was not a more humble birth-place than a stable in Bethlehem. The rude cradle of Joseph Smith, made by his father's hands, though rough hewn, was at least equal to the ruder manger of the stable at Bethlehem; and the occupation of husband-man, which the father of Joseph followed, and in which the Prophet in boyhood assisted him, is not more humble as an occupation than that of a carpenter which the supposed father of Jesus followed, and in which Jesus doubtless assisted him, before entering upon his public ministry. Indeed, I may say that neither Joseph Smith nor any other prophet has been permitted to start from a more lowly station in life than the Son of God; for it is fitting that he who is to ascend above all things—all heights, principalities and powers, should also descend below all things, that he might in all things touch all points of human experience so that whatever the experience of man might be, however lowly his station, however distressing his misfortunes; however poor, forsaken, desolate; however ridiculed, despised, hated, persecuted; however tempted—looking down from his exalted throne at the right hand of God, with his soul swelling with compassion, Jesus might say—"The Son of Man hath descended below them all."^[1]

The objections urged against Joseph Smith on the ground of his lowly birth and humble occupation are without value. Writing to the saints at Corinth, the apostle to the Gentiles says: "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things, which are despised, hath God chosen, yea, and things which are not, to bring to naught the things which are."^[2] The reason God assigns for pursuing such a course in the selection of his servants is said to be, "That no flesh should glory in his presence. * * * That according as it is written, he that glorieth, let him glory in the Lord."^[3] If the wisdom of this method of procedure does not appeal to the intelligence of man, let him accept it as an evidence that God's ways are not as man's ways, nor his thoughts as man's thoughts. Of this, too, we may be assured—that as the heavens are higher than the earth, so are God's ways higher than man's ways; and his thoughts than man's thoughts.^[4] Moreover, as I have remarked elsewhere,^[5] it has become proverbial that all great movements, all reformations, all revolutions must produce their own leaders; and this is true of the great work of the last days—the establishment of the Church of Christ on earth—as it is of any other great movement. Leaders in established usages and institutions, political, social or religious, are seldom or never converted to innovations. They usually consider it to their interest to oppose change, especially those changes which from their very nature, cast any shadow of doubt upon the correctness of existing customs or institutions with which they are connected. Hence it happened that the Jewish Rabbis, the priests, the scribes, the members of the great Sanhedrim did not accept the doctrine of Messiah and become the chief apostles, seventies and elders of the new church. On the contrary, this class were the stubbornest opponents of the doctrines taught by the Son of God, and his most implacable enemies. It was the common people who heard him gladly, and from their number he chose the apostles, who, through the God-given powers of the priesthood conferred upon them, shook the old systems of morals and religion from their foundations.

From the very nature of things it must be necessary that men whose minds are unwarped by prevailing customs and traditions, should be selected to establish a new order of religion, of government or society. How could the Jewish priests and rabbis, bound by long custom to a slavish adherence to the outward forms and ceremonies of the Mosaic ritual, the spirit of which had long been made of no effect by the rubbish of false traditions, open their minds to receive the larger and nobler doctrines of the gospel of Christ unmixed with the pomp and circumstance which men of that age considered essential to religion? Can men educated to an attachment for despotic government, and whose interests are bound up with its maintenance, be expected to look with favor on democratic principles, or become the champions of a republic?

Finally, were the religious leaders of the early part of the nineteenth century educated to the idea that revelation had ceased; that the voice of prophecy was forever silenced; that the ministration of angels was ended; that the miraculous powers of the Holy Ghost were done away; that the ancient organization of the church was no longer needed—were such men, filled with pride which the learning of the world too often infuses into the hearts of those who possess it—were such men qualified to stand at the head of, and become leading actors in the dispensation of the fullness of times? A dispensation opened by a new revelation, by numerous visitations of angels, and to end eventually in the full establishment of the Church of Christ, the restoration of the house of Israel and the complete redemption of the earth and all its inhabitants?

Such a work was too large, too high and too deep for minds filled with false sectarian ideas. Hence God chose for his servant to stand at the head of this great and last dispensation, a man whose mind was unwarped by false education; but one of large capacity; possessing breadth and freedom of thought, of sanguine, fearless temperament: a child of nature, with a conscience unseared by worldly guile and a stranger to motives other than those dictated by an honest purpose; and withal, full of implicit confidence in God—a confidence born of a living faith in the fact of Deity's existence, and a consciousness of the rectitude of his own intentions and life.

As ill-founded as the objection based upon his humble parentage and station in life is that objection which arises out of the fact that he was evil spoken of by the world. Let not the reader here confound reputation with character. They are quite distinct, I assure you. The latter is what one is; the former may be a fool's estimate of one; or, even worse, it may be and often is a thing created by liars and knaves—formed by misrepresentations and set on its feet by malice. When favorable it is often obtained without merit, and as often lost without deserving. But with character it is not so. That stands independent of the estimate of fools or the misrepresentation of knaves. It is formed in great part by ourselves; in part by our surroundings; in part by God. It is what we are irrespective of what the world may think or say of us.

I have said so much that the reader may be reminded that a man's character may be good, while his reputation may be villainous; or vice versa. There is nothing, therefore, that is so unsafe a criterion by which to estimate a man as by what the world says of him—by his reputation.

Especially is this true of the servants of God. Commissioned as they usually are to reprove the world of sin and unrighteousness, and to call mankind to repentance, they have appeared as rude disturbers of the peace and ease of mankind—iconoclasts bent on breaking the images on which men set their hearts. The world does not love them, and what it hates it maligns—and thence, with the world, springs the reputation of the servants of God. The balances in which they are weighed are false, hence the announcement of their value from that source is untrue.

Judged by his reputation with the world when he lived among men, the Lord Jesus himself would be condemned as a blaspheming malefactor; a violator of ancient customs; a traitor to Caesar's government; one so base as to be in league with Lucifer by whose power he cast out devils; by magic healed the sick and blind and halt; who for his many crimes was crucified between two thieves; and whose body his disciples—being of like spirit with their master—stole, and then sent out the lying report that Jesus was risen from the dead. Such was the world's account of Christ, in his day, and in the days of his apostles—such the reputation of the Son of God! If judged by it would he not be rejected as an imposter? How unjust would such a judgment be! To those who reject Joseph Smith as a servant and witness for God, because he was, and is evil spoken of by the world, I put this question: "May not the judgment you pass upon him—which you base upon what the world, and generally what his enemies, say of him, be equally unjust and untrue?"

"If the world hate you," said Jesus to his apostles, "ye know it hated me before it hated you. If ye were of the world the world would love his own: but because ye are not of the world but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, the servant is not greater than his Lord. If they have persecuted me they will also persecute you; if they have kept my saying they will keep yours also. But all these things will they do unto you for my name's sake because they know not him that sent me."^[6]

In the light of these sayings of the Lord Jesus, of what value is the objection urged against Joseph Smith as a Prophet and witness for God based upon the fact that he was evil spoken of by the world? Why, since he was a servant of the Most High, sent to reprove the world of its unrighteousness, may we not reasonably expect that the world would speak against him? Would there not be something manifestly wrong if it did not do it? "Blessed are ye," said Jesus, "when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil for the Son of Man's sake. Rejoice ye in that day, and leap for joy; for behold, your reward is great in heaven: for in like manner did their fathers unto the prophets."^[7]

It is nothing strange, then, that the great Prophet of the new dispensation should be spoken evil against. 'Tis an old tale, this slandering of God's servants by the world, so old that one wonders that men have not become so accustomed to it that they can assign to it its true importance, or rather its want of importance. But it seems to be the doom of every age in this matter to follow in the footsteps of that which preceded it—to build the tombs of the prophets and garnish the sepulchres of the righteous, and say, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets."^[8] And yet with strange inconsistency, these builders of tombs, these garnishers of sepulchres, while they profess to honor the prophets of past ages, persecute to the death the prophets of their own days! Stiff-necked and uncircumcised in heart and ears, they do always resist the Holy Ghost: as their fathers did, so do they—which of the prophets have they not persecuted?

"Woe unto you when all men shall speak well of you! for so did their fathers of the false prophets!"^[9] Stranger grows the inconsistency of human conduct. The true rejected; the false enshrined! and so common has become the practice that one great thinker^[10] touching the theme said: "There is always something great in that man against whom the world exclaims, at whom every one throws a stone, and on whose character all attempt to fix a thousand crimes without being able to prove one."

Here I may pause again to ask: What is the value of the objection made to Joseph Smith as a Prophet and witness for God, based upon the fact that he was evil spoken of by the world? That has been the heritage of the servants of God so long that the memory of man runneth not to the contrary. Had Joseph Smith failed to have received this treatment at the hands of the world, he would have failed of one of the marks of a true Prophet. Had he been received with open arms by the world, he could with some effect have been denounced as a false prophet; for in such manner they have been received:—"Woe unto you when all men shall speak well of you, for so did their fathers of the false prophets!" The fact here stated by the Son of God is a complete answer to the objections based on the calumny of the world against the prophets of God in all subsequent times; and no less an answer to the objections urged against Joseph Smith than to other prophets.

Footnotes

1. These were the words of the Lord to Joseph Smith when confined a prisoner for the truth's sake in Liberty Jail, Clay County, State of Missouri: "If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea; if thou art accused with all manner of false accusations; if thine enemies fall upon thee * * * * and if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death be passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up thy way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all." (Doc. and Cov. Sec. cxxii.) So also Paul: "Where in all things it behoved him (Jesus) to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For that he himself hath suffered, being tempted, he is able to succor them that are tempted." (Heb. ii: 17, 18.)

2. I Cor. i: 26, 27.

3. I Cor. i: 29, 31.

4. Isaiah lv: 8, 9.

5. Life of John Taylor, chapter 1.

6. St. John xv: 18-21.

7. Luke vi: 22, 23.

8. Matt. xxiii. 29,

9. Luke vi: 26.

10. Zimmerman.

CHAPTER XIII.

It will be argued that the ancient and true prophets were falsely accused, and proceeded against, not because they were law-breakers and immoral persons, but because of the message they bore; while it is charged that Joseph Smith was a very vile person, lawless and immoral, and so odious at the last that the people rose en masse and crushed him! Thus has reasoned every persecutor in every age from Cain to the last under whose hands a martyr fell. Can it in reason be expected that human nature will fall so low that we shall find men who will be so recklessly wicked as to avow their intention to kill men for righteousness sake? Why even devils seek out some semblance of virtue in which to enshroud their evil deeds. There never yet was man so vile, if he retained his reason, but sought out some excuse to sanctify his crime. It was not because Jesus of Nazareth was pure and upright in his own heart; gracious in speech; dignified and gentle in action; merciful to the wayward; considerate to the unfortunate; loving and kind to the poor—God-like in spirit, in thought, in conduct—a reprover of the wicked, a reformer of evil ways—it was not for these qualities that he was hailed before the high priest, thence to the Sanhedrim, there condemned and thence dragged to Pilate's judgment seat to have the sentence confirmed; and thence whipped through the streets of Jerusalem to Golgotha and there crucified! Not for his virtues was this done. Could any one suppose that the Sanhedrim of Israel, the dignified senate of the Jews, could condemn anyone to death for righteousness? No, certainly not! It was because Jesus was to them a wicked imposter; who, being in the form of man, and so far as they could discern, very like the rest of his fellow-men—made himself a God^[1]—was guilty of blasphemy. It was written in their law that he that blasphemed should be put to death, and all the people should say Amen.^[2] Jesus was found guilty of blasphemy by the Sanhedrim, and accordingly condemned to death. The sentence was confirmed by the Roman judge and executed. The procedure was strictly according to the forms of the law, and to the Jews of that generation Jesus of Nazareth was not condemned and executed for that he was a prophet, and the Son of God; but because he was a pestilential fellow, a mover of sedition, a blaspheming imposter. And so it has been in all ages of the world. All the martyrs that ever fell were, to those who struck the blow, lawless, dangerous characters, of whom it were a blessing to rid the world; and so it promises to be to the last hour of recorded time.

In view of the fact that so much which is evil has been said of Joseph Smith I think it proper here to give some account of his character. Of necessity what is said must be brief.

It would be impossible as also unprofitable to reproduce all or any considerable part of what has been said of him by his enemies, since it would be only a repetition of slanders and untruths which have spent their force and accomplished nothing. It will be sufficient to say that on the unfriendly side it is claimed that—in the language of one who just now is recognized as one of earth's leading philosophers—Professor Huxley—"There is a complete consensus of testimony that the founder of Mormonism, one Joseph Smith, was a low-minded, ignorant scamp, and that he stole the scriptures, which he propounded; not being clever enough to forge even such contemptible stuff as they contain. Nevertheless, he must have been a man of some force of character, for a considerable number of disciples soon gathered about him."^[3]

I have selected this passage from a mass of such matter at command, first, because of the prominence of the one who utters it; second, because in it is focused the spirit of coarseness and vulgarity characteristic of all that has been said by those who have rejected the claims of Joseph Smith as a witness and Prophet of God; and third, because it may be looked upon as the "Complete consensus of the testimony" of his enemies and presents all they have to say against him in a single sentence, slightly modified by one other sentence, recognizing the prophet's force of character.

I am happy also in having another utterance, representative of another class of men who have viewed the character of the Prophet from the standpoint of the savant—the dispassionate philosopher looking at passing events without prejudice, and speculating upon what shall grow out of them—such was Josiah Quincy, author of the book "Figures of the Past." He visited Joseph Smith at Nauvoo a little before the tragedy at Carthage, and after the Prophet's death wrote:

"It is by no means improbable that some future text-book, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: Joseph Smith, the Mormon Prophet. And the reply, absurd as it doubtless seems to most men now, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this. The man who establishes a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the Most High—such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. * * * The most vital questions Americans are asking each other today have to do with this man and what he has left us. * * * Burning questions, they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom I visited at Nauvoo. Joseph Smith, claiming to be an inspired teacher, faced adversity, such as few men have been called to meet, enjoyed a brief season of prosperity, such as few men have ever attained, and, finally, forty-three days after I saw him, went cheerfully to a martyr's death. When he surrendered his person to Governor Ford, in order to prevent the shedding of blood, the Prophet had a presentiment of what was before him. 'I am going like a lamb to the slaughter,' he is reported to have said, 'but I am as calm as a summer's morning. I have a conscience void of offense and shall die innocent.'"^[4]

Of course testimony which sustains the virtue and uprightness of Joseph Smith is abundant, but I shall content myself by a very limited reference to it; depending not so much upon the testimony of men as upon the work he has accomplished for the vindication of his character. But I think it proper that the world should know in what esteem he was held by his friends and followers.

First, I introduce the description and estimation of the character of the Prophet by Parley P. Pratt, who was intimately associated with him, who shared his toils, labors, persecutions and imprisonment; and who spent his life in preaching the gospel taught him by the youthful Prophet. Elder Pratt says: "President Joseph Smith was in person tall and well built, strong and active; of a light complexion, light hair, blue eyes, very little beard, and of an expression peculiar to himself, on which the eye naturally rested with interest, and was never weary of beholding. His countenance was ever mild, affable, beaming with intelligence and benevolence, mingled with a look of interest and an unconscious smile or cheerfulness, and entirely free from all restraint or affectation of gravity; and there was something connected with the serene and penetrating glance of his eye, as if he could penetrate the deepest abyss of the human heart, gaze into eternity, penetrate the heavens and comprehend all worlds.

"He possessed a noble boldness and independence of character; his manner was easy and familiar; his rebuke terrible as the lion; his benevolence unbounded as the ocean; his intelligence universal, and his language abounding in original eloquence peculiar to himself—not polished—not studied—not smoothed and softened by education and refined by art, but flowing forth in its own native simplicity, and profusely abounding in variety of subject and manner. He interested and edified, while, at the same time, he amused and entertained his audience; and none listened to him that were ever weary with his discourse. I have even known him to retain a congregation of willing and anxious listeners for many hours together, in the midst of cold or sunshine, rain or wind, while they were laughing at one moment and weeping the next. Even his most bitter enemies were generally overcome, if he could once get their ears. I have known him when chained and surrounded with armed murderers and assassins who were heaping upon him every possible insult and abuse, rise up in the majesty of a son of God and rebuke them, in the name of Jesus Christ, till they quailed before him, dropped their weapons, and, on their knees, begged his pardon and ceased their abuse.

"In short, in him the characters of a Daniel and a Cyrus were wonderfully blended. The gifts, wisdom and devotion of a Daniel were united with the boldness, courage, temperance, perseverance and generosity of a Cyrus. And had he been spared a martyr's fate till mature manhood and age, he was certainly endowed with powers and abilities to have revolutionized the world in many respects, and to have transmitted to posterity a name associated with more brilliant and glorious acts than has yet fallen to the lot of mortal. As it is his works will live to endless ages, and unnumbered millions yet unborn will mention his name with honor, as a noble instrument in the hands of God, who, during his short and youthful career, laid the foundation of that kingdom spoken of by Daniel, the prophet, which should break in pieces all other kingdoms and stand forever."^[5]

Brigham Young, the successor of Joseph Smith in the Presidency of the Church, said of him:

"From the first day I knew Brother Joseph to the time of his death, a better man never lived upon the face of the earth. * * * Joseph Smith was not killed because he was deserving of it, nor because he was a wicked man; but because he was a virtuous man. I know that to be so, as well as I know that the sun now shines. * * * I know for myself that Joseph Smith was the subject of forty-eight lawsuits, and the most of them I witnessed with my own eyes. But not one action could ever be made to bear against him. No law or constitutional right did he ever violate. He was innocent and virtuous; he kept the laws of his country and lived above them; out of forty-eight lawsuits, not one charge could be substantiated against him. He was pure, just and holy as to the keeping of the law."^[6]

John Taylor, who succeeded Brigham Young as President of the Church, and who in Carthage jail may be said to have shared the martyrdom with the Prophet Joseph—for he was savagely wounded when the Prophet was slain—says of him: "I was acquainted with Joseph Smith for years. I have traveled with him; I have been with him in private and in public; I have associated with him in councils of all kinds; I have listened hundreds of times to his public teachings, and his advice to his friends and associates of a more private nature. I have been at his house and seen his deportment in his family. I have seen him arraigned before the courts of his country, and seen him honorably acquitted, and delivered from the pernicious breath of slander, and the machinations and falsehoods of wicked and corrupt men. I was with him living, and with him when he died; when he was murdered in Carthage jail by a ruthless mob with their faces painted, and headed by a Methodist minister named Williams—I was there, and was myself wounded in my body. I have seen him under all these various circumstances, and I testify before God, angels and men that he was a good, honorable, virtuous man—that his doctrines were good, scriptural and wholesome—that his precepts were such as became a man of God—that his private and public character was unimpeachable—and that he lived and died as a man of God."^[7]

If of these testimonies it shall be said they are borne by men who were Joseph Smith's friends and followers—interested parties, bent on perpetuating the frauds he inaugurated, I would reply by asking: Whose testimony do Christians accept as representing the true character of Jesus Christ? Certainly not the testimony of the Sadducees and Pharisees; but the testimony of Matthew, of Mark, of Luke and John—"his friends and followers," the infidel exclaims—"interested parties, bent on perpetuating the frauds he inaugurated!" Will the Christian world because of that preposterous claim that Christ's friends and followers are not proper witnesses of his life and character, give up the evidence supplied in the testimonies of his friends to the uprightness and purity of his life, and the divinity of himself and his mission? Ah, no! They will ask rather, "Who so competent to bear testimony of his life and the divinity of his character as those who intimately knew him, who lived with him, who shared his joys and his sorrows; who were in sympathy with his life's mission and could enter into its spirit?" I only ask that the same reasoning be applied to the testimony given by the friends of Joseph Smith.

One thing connected with the character of Joseph Smith, and one that distinguishes him from false prophets and mere enthusiasts is the unaffectedness of his conduct. It was the prevailing idea of his day and even now that the calling of a prophet is inseparably connected with a life of austerity—with inordinate fastings and midnight prayers; with the vows of monastic life, with gloom and self-mortifications; with hair shirts, long robes, and sandals; with long hair, beard unkempt and bodies filthy—as if prophets had no time to keep clean—with solemn, awful brows and measured tread—lives wherein there is nothing natural—no sunshine, nor smiles nor rose-lipped laughter—as if communing with God was such awful business that it chills the heart and drives all happiness out of the life of man! Joseph Smith was nothing of all this. There was no affectation about him. He complied with the customs of his time and nation in respect to his apparel—scrupulously neat and clean therein; face smooth shaven, and hair cut according to the prevailing fashion. While temperate in his habits and content with the humble fare which adverse circumstances during the most of his life forced upon him, he was not averse to good food and pleasant surroundings—he was not the prophet of sackcloth and ashes. While dignified in deportment and having a due comprehension of the magnitude of his calling and the work committed to his hands, there was nothing strained or unnatural in his demeanor—no striving after effect; and often he unbent, played ball, wrestled, or romped with children—with whom he was a general favorite—with all the joyousness and freedom of a boy. And what may be regarded as one of the true tests of his greatness is, that while here and there his happiness and freedom shocked some over-pious persons who looked on from without, and expected austerity and gloom in one claiming to be a prophet, he never lost caste with his friends for his unconventional conduct. He was the Prophet of a joyous countenance; of unconventional but upright deportment; the apostle of cleanliness and becoming apparel. He believed that serving God should make men happier and that the good things of the earth were made for the comfort and to increase the happiness of the righteous.

To take such a stand as this in the face of the traditional ideal of a prophet, stamps him as an original character, and separates him by long distances from the mere enthusiasts and the false prophets whose extreme pretensions to sanctity, whose studied gloom, whose affectation of impassioned devotion and assumption of the garb and supposed severe demeanor of ancient prophets—all too plainly proclaim their hypocrisy and declare them players of parts they have assigned themselves.

Footnotes

1. John x: 22-37, also ch. v: 17, 18.

2. Levit. xxiv: 15, 16.

3. Agnosticism and Christianity (Humbolt Library ed.) p. 28.

4. Figures of the Past, pp. 376, 377, 378.

5. Autobiography of P. P. Pratt, pp. 47, 48.

6. Journal of Discourses.

7. Life of John Taylor, pp. 213, 214.

CHAPTER XIV.

He appealed to God for wisdom, as we have seen; and that appeal brought a revelation from God the Father, who introduced his Son Jesus Christ. The lad was informed that God accepted none of the religious societies as his church or kingdom, but was promised that the Church of Christ would be restored to the earth and that he should be an instrument in the hands of the Lord in bringing the event to pass. Subsequently, the angel Moroni visited him, revealing the existence of the Book of Mormon and finally giving it into his hands to translate into the English language. This book itself contains the fullness of the gospel of Jesus Christ as taught to the ancient inhabitants of the western hemisphere; but in addition to this the angel Moroni met with Joseph Smith at the hill Cumorah on the 22nd of September for four successive years, and from him, at each of the annual meetings, he "received instruction and intelligence * * * respecting what the Lord was going to do, and how and in what manner his kingdom was to be conducted in the last days."^[1] Thus Joseph Smith started right. He started upon the only principle that the church could again be re-established; he received the gospel through the ministration of an angel—in just the manner a recognized prophet of God had foretold it would be restored.

All this, however, I may be told, was but a bold stroke of genius on the part of a bold imposter. That might answer for an explanation if it were not for the fact that it all happened in connection with a youth not yet parted from the innocence of childhood. Then, again, why is it, if this happiness on the part of Joseph Smith in starting right is to be attributed to the master stroke of genius—why is it that some one of the many imposters who have arisen among Christians, and founded sects, have not hit upon the plan of announcing a new revelation from God and the restoration of the gospel through the ministration of an angel? Surely among the many imposters and "reformers" who have arisen since the days of Jesus there have been some who were not lacking that which men recognize as genius! Why was it left for a mere lad in the wilds of Western New York to display more "genius" than all the imposters since the days of Christ? The fact that one so unsophisticated in the ways of the world had the boldness to announce a new revelation to the world, and proclaim a restoration of the gospel through the ministration of an angel, carries on the face of it much evidence of its truth.

Not only, however, did our Prophet start right but he continued right. He not only received the gospel through the ministration of an angel; but he received his authority to preach it, administer its ordinances and build up the Church of Christ from those who last held the keys of that authority on earth. From John who when on earth was called the Baptist, now raised from the dead and become an angel of God, he received the Aaronic Priesthood, which gave him power to preach repentance and baptize for the remission of sins; from Peter, James and John, the three chief apostles of the dispensation ushered in by the personal ministry of the Lord Jesus, he received the keys of the Melchisedek Priesthood—the Holy Apostleship, which gave him power to establish the church of Christ to the uttermost and regulate all its affairs; from Moses he received the keys of the gathering of Israel from the four quarters of the earth and the leading of the ten tribes from the land of the north;^[2] from Elijah the keys of the priesthood to turn the hearts of the fathers to the children, and the hearts of the children to the fathers, according to the prediction of Malachi.^[3]

Thus he was called and ordained of God through divinely appointed agents as was Aaron, and therefore fulfilled the law which provides that those who minister for men in things pertaining to God, must be called of God as Aaron was, by prophecy and revelation.

In this development of the work of God, one sees a fitness of things. Look for a moment at the work God has proposed to himself to accomplish: The time has come for the restoration of the gospel; for the reestablishment of his church; for the ushering in of the dispensation of the fullness of times in which he has promised to gather together in one all things in Christ, "both which are in heaven, and which are on earth."^[4] A reign of peace, a reign of righteousness is about to be inaugurated—the Millennium which the scriptures promised—long looked for by earth's troubled children—despaired of—given up—is about to be realized! The remnant of Israel is to be gathered to Zion; Jerusalem is to be established, no more to be thrown down; the nations are to beat their swords into plow-shares, and their spears into pruning-hooks and nation shall not lift up sword against nation, nor shall they learn war any more—the earth is to rest from its wickedness. To bring this to pass, the co-operation of man is necessary—his obedience, his righteousness. To secure that obedience, that co-operation, faith is needed; and as faith is based on evidence, God proceeds to create the evidence by bringing a witness into existence who can not only testify of God's existence, but also of his purposes. He then enlarges the evidence by bringing forth the Book of Mormon, the voice of entire nations of people speaking out of the dust of ages, testifying that the Lord is God, that Jesus is the Christ, that the gospel is the power of God unto salvation; and by thus increasing the evidence the foundation for faith was enlarged; and by establishing faith in the hearts of men the seed of obedience was planted. For faith is the incentive to action, the cause of obedience, and the foundation of all righteousness.

When the work reached that stage of development that men could be taught repentance, and receive baptism for the remission of sins, who so qualified or who with more propriety could be sent to deliver the keys of the priesthood that is especially appointed to cry repentance and administer baptism than the teacher of repentance and the Baptist? Or, when the time came for the restoration of the apostleship, who could restore it save those who last held the keys of it on earth—Peter, James and John? Who so fit to restore the keys of the gathering of Israel and leading the ten tribes back from the north as Moses, the great prophet of Israel? Who so fitting to restore the keys of the priesthood which should turn the hearts of the fathers and children towards each other as Elijah, of whom it was prophesied that he would do that work?^[5] Thus throughout there was a fitness in the development of the great work of God in the last days—an appropriateness to be observed in the personages employed to restore the keys of authority which opened up the several departments of the great dispensation. And it is to be observed, too, that this fitness of things as here pointed out was not the result of working to a well-matured plan in the mind of Joseph Smith; he was too young and too inexperienced to preconceive it all and then set himself at work to unfold it in such beautiful order. It was of course working to a well-matured plan, but the plan existed in the mind of God; and it was given to Joseph Smith piece-meal—incident following incident without an apparent suspicion in his mind that each incident was a step in the progress of the mighty march of events matured in the mind of God—each key of authority, or part of the gospel but a fragment of a mighty and consistent whole that God was unfolding. The consistency and appropriateness of the development Joseph Smith never spoke of; it was left for others to note these things after the work was well advanced in the course of its development. The Prophet received the messengers God sent to him, and under their instruction proceeded with the unfoldment of the purposes of the Lord, and left it to others to admire the work and note the evidences of God's directing hand in the order of the events and the appropriateness of the parties entrusted with the introduction of the various departments of it.

I am not claiming for this appropriateness in the development of the work of the Lord, as thus far seen, absolute proof that Joseph Smith was divinely inspired and commissioned of God, it is only one item of the cumulative evidence, and the inference but part of the cumulative argument it is my purpose to present; but certainly as part of such evidence and argument it is not insignificant. To see the strength of it, one needs to think what the pretensions of Joseph Smith would amount to, if this fitness of things did not exist. Having affirmed that the gospel had been taken from the earth and the church of Christ destroyed, suppose he had claimed to have obtained the former and founded the latter upon any other basis than through a revelation from God; how easy it would have been to show both from reason and from scripture, that the only way the gospel and the church could be re-established, would be by a new dispensation from God through a new revelation! Had he claimed to have received the gospel through any other means than by the ministration of an angel, how easy it would be to confound him and his followers, by showing that a recognized prophet of God had predicted its restoration in the hour of God's judgment through an angel! Had he claimed to have received divine authority in any other manner than through a revelation, and the ordination of one already known to hold authority from God, how easy it would have been to refute his claim by quoting the law of God to the effect that no man taketh the honor of administering in things pertaining to God upon himself, except he that is called of God as was Aaron!^[6] But when in all these things it is seen that the pretensions of Joseph Smith were parallel with both reason and the prophecies and laws of scripture, and that there is a propriety in all the heavenly messengers doing just what Joseph Smith claims they did do—because of their known relation to the work of God in former dispensations—it all forms a strong presumptive evidence, at least that his claims are genuine—that he was called of God.

Footnotes

1. Pearl of Great Price, pp. 99, 100.

2. Doc. and Cov. Sec. cx.

3. Doc. and Cov. Sec. cx.

4. Eph. i: 10.

5. Malachi iv: 5, 6.

6. Heb. v: 4-10.