FAITH--THE NEW TESTAMENT.
I now come to the tenth allegation of Dr. Paley, _viz_.: "Formal
catalogues of authentic scriptures were published, in all of which our
present sacred histories were included."
In the writings of Origen which remain, and in some extracts preserved
by Eusebius, from works of his which are now lost, there are
enumerations of the books of scripture, in which the four Gospels and
the Acts of the Apostles are distinctly and honorably specified, and in
which are no books beside what are now received. The date of Origen's
works is 230 A. D.
Athanasius, about a century afterwards (330 A. D.), delivered a formal
catalogue of the books of the New Testament, containing our scriptures
and no others; of which he says, "In these alone the doctrine of
religion is taught; let no man add to them, or take anything from them."
About twenty years after Athanasius (350 A. D.), Cyril, bishop of
Jerusalem, sent forth a catalogue of the books of scripture, publicly
read at that time in the Church of Jerusalem, exactly the same as ours,
except that the book of Revelation is omitted.
Fifteen years after Cyril (365 A. D.), the council of Laodicea
delivered an authoritative catalogue of Canonical Scripture, like
Cyril's, the same as ours, with the omission of Revelation.[A]
[Footnote A: I have taken the preceding paragraphs of this chapter
entire, from Paley's Evidences of Christianity Part I., chap, ix, sec.
10]
About thirty years later, that is, in 393 A. D., followed the council
of Hippo, which delivered a catalogue of the books of the New
Testament, which agrees with that now in our common English version.
This was followed by the third council of Carthage, in 397 A. D., and
by the sixth of Carthage 415 A. D., both of which confirmed the list of
sacred books made out by the council of Hippo.
It seems to me that proving these two propositions selected from Dr.
Paley's list, is sufficient to make out a case for the authenticity
of the books of the New Testament; but when the reader remembers that
the nine other allegations we quoted in chapter eleven can also be
sustained by undeniable proofs, the case is made out so clearly that
there can be no room for doubt.
Then the Book of Mormon comes in also as a witness for the New
Testament as well as for the Old. Not so much a witness for the
authenticity of the books composing it, however, as for the correctness
of what is contained in them.--The writers in the Book of Mormon
who bear a direct testimony as to what the New Testament scriptures
contain, and in that way indirectly establish their authenticity and
credibility may be divided into two classes, prophetic and historical.
By the former, I mean those who by the inspiration of heaven foresaw
the birth and mission of Jesus Christ as it all, afterwards came to
pass; by the latter, I mean those who lived at the time and were
witnesses to the personal ministrations of Messiah, on the western
hemisphere, and made a record of those things they saw and heard.
Of the first class, the prophetic, the first Nephi stands out most
prominently; for he gives such a vivid description of the leading
outlines of Messiah's life and labors on the earth, that it makes one
feel in very deed that "prophecy is but history reversed," for had he
lived and written in the first century of the Christian are instead of
the fifth century preceding it, I feel sure that he could not have been
more vivid or exact in writing the life, mission and doctrines of the
Son of God;[B] and all that he predicts is in strict accord with what
is contained in the New Testament.
[Footnote B: For the remarkable prophecies which foretell the events
here alluded to, I refer my readers to the xi, xii, xiii and xvi
chapters of I. Nephi, Book of Mormon.]
Next to Nephi we may place King Benjamin, whose testimony is found
in the book of Mosiah, chapter iii, and next to him, Abinadi, whose
prophecies in relation to the coming and mission of Jesus, are
contained in the thirteenth, fourteenth, fifteenth and sixteenth
chapters of Mosiah; and, lastly, Samuel, the Lamanite prophet, whose
testimony is in the fourteenth chapter of Helaman.
All these prophets give the outlines of the life and mission of Jesus
Christ, and, as before stated, what they say is in strict accord with
what is written in the New Testament, by those who witnessed the events
that these prophets of the Western hemisphere foretold.
On the other side of the line, that is, of the historical witnesses,
they who lived at the time Jesus visited the western hemisphere and
wrote an account of what took place, the III Nephi, the one whom the
Lord made the chief of the apostles, is most conspicuous. He records
the fact of Messiah's visit to the Nephites, after his resurrection
and departure from his disciples in Judea; and gives a most particular
account of the several visits of Jesus to his people, and of his
organizing a church, after the pattern of the one organized in
Jerusalem; also of the doctrines and moral precepts which he taught; in
all of which there is a substantial agreement with what is recorded in
the New Testament.[C]
[Footnote C: The reader is recommended to read carefully the whole Book
of III Nephi, and compare it with the teachings of the New Testament.]
Thus the Book of Mormon, is an additional witness for Jesus, testifying
as well as the New Testament, that he is both Lord and Christ. It also
sustains the New Testament, that is, if it does not directly prove
the authenticity of the various books composing it, it does prove the
correctness of what is contained in them, by testifying that the same
person who was crucified by the Jews is the Son of God, the Savior
of the world, and that he taught the same doctrines, ordinances, and
precepts, and organized his church on the Western hemisphere after
the pattern of that described in the New Testament; and all this, I
take it, is very strong proof of the correctness of what is recorded
in the New Testament scriptures--it is, in fact, the testimony of a
mighty and numerous people, speaking from the silence of past ages,
bearing witness of the truth as contained in the Jewish scriptures;
and, withal, is such an evidence of their authenticity, and, likewise
of their integrity, in the main--speaking now of both the Old Testament
and the New--and of the correctness of the matter they contain, that
before this new witness for God unbelief must hide its head; atheism
must stand rebuked; the scorner is reproved; they that watch for
iniquity are cut off; the terrible ones are brought to naught; they
that erred in spirit come to understanding; they that murmured learn
doctrine; the meek increase their joy in the Lord and the poor among
men rejoice.[D]
[Footnote D: Isaiah xxix: 18-24.]
I have been led thus far into an investigation of the authenticity of
the Jewish scriptures touching, too, here and there, the question of
the integrity and truthfulness of them, by a desire to fix in the mind
of the reader the fact that our principal volume of scripture is worthy
of all confidence so far as the question of authenticity is concerned.
I am aware, however, that after treating of the question of
authenticity, there still stands the question of credibility. After
proving the authenticity of a book, I believe the further questions may
be asked, and usually with great propriety--"Is it worthy of belief?
Can it be believed? Is it credible?" To this rule I make one exception,
and in the case in hand it is important. That exception is this: If it
can be proven that God is the author of the book, or, what would be
equivalent, if those who wrote it were inspired by his Holy Spirit,
then if you prove such an authenticity as that, you prove at the same
time the credibility of the book. For, let it be proven clearly that
the book emanates from God directly or indirectly, then who could doubt
its truth, its wisdom, or the events, however wonderful, it relates?
Or who could question the mercy and justice of the acts of God as
represented in that book or books that are the fruits of inspiration?
It matters not how at variance their contents may seem to be with our
supposed knowledge of the laws of nature; our knowledge of those laws
are so limited; our understanding of the mechanism of the universe
so imperfect; our acquaintance with the universe and the forces that
operate in it so insignificant, that let it be clearly proven that a
revelation from God contradicted our supposed facts, and I believe the
wisest, and best among the children of men, with becoming humility
that would but add to their dignity, would bow in submission to the
revelation.
Neither does it matter how much the conduct of Deity, as represented in
such books, may violate what we understand to be the relative claims of
stern Justice and sweet Mercy; our knowledge of the operation of those
qualities, and their effect upon men in time and in eternity, and under
varied conditions, is so uncertain and imperfect that we are liable to
confound good with evil, and that which is indeed an infinite mercy, we
may condemn as a piece of barbaric cruelty. In this matter we would bow
also, and say, "Thy will, O Lord, be done," righteous must be all thy
judgments, merciful are thy ways! Shall not the God of the whole earth
do right?
In connection with these observations, I would remark, that throughout
the Jewish scriptures, that is, in their composition, in their
diction as well as in the excellence of their matter, whether in
the historical, legislative, poetic, or prophetic books of the Old
Testament; or in the gospel histories, the epistles or prophetic books
of the New, everywhere may be traced the inspiration of Heaven; and the
style and matter of the whole volume proclaims that the Spirit which
prompted the writers and brought those books into existence, is divine.
Then again, if the prophecies contained in the volume of scripture be
studied, and their fulfillment traced out in the history of the rise
and fall of nations, cities and peoples; in the calamities that have
overtaken the Jews[E] and their country; in the coming of Messiah and
the work he performed, all of which was foretold by those holy men of
God who spake as they were moved upon by the Holy Ghost--if all these
prophecies and their fulfillment be considered, it seems to me that
there is an accumulation of evidence to the divinity of the Jewish
scriptures, that must break down all the petty objections that unbelief
can array against them. And indeed, I may say, that such has been the
effect of these considerations on the human understanding that the
noblest and brightest intellects of all ages have been so impressed
with them, that they have yielded a ready assent to their divine
inspiration, and worshiped the God whose character and attributes are
unfolded in the revelations contained in them.[F]
[Footnote E: "You may question, if you will" says Bishop Lightfoot in
the _Quarterly Review_ for April, 1888, "every single prophecy in the Old
Testament, but the whole history of the Jews is one continuous prophecy
more distinct and articulate than all. You may deny, if you will, every
successive miracle which is recorded therein; but again, the history of
the Jews is from first to last one stupendous miracle, more wonderful
and convincing than all."]
[Footnote F: In making this observation I do not close my eyes to the
fact that there are exceptions to this general assertion; nor will I
be so unjust as to claim that among unbelievers there are none who are
honest in that unbelief There have been men in all ages, or nearly so,
who have doubted the truth of the Jewish scriptures, and some of them
have been most brilliant in intellect, and not a few most upright in
their manner of life, but these are the exceptions, not the rule; and
the remark on this point in the text holds good.]
Now, if to these evidences, which have been sufficient to convince
men of powerful intellect, as well as of the masses of Christendom,
be added the further fulfillment of prophecy in respect to taking the
Gospel from the earth and then restoring it in the last days, much of
which--pertaining to the restoration of the Gospel--has been fulfilled
in our day; and then to this be added the testimony contained in the
Book of Mormon to the divinity and general truth of the Bible; and to
this the testimony in the Book of Abraham and the visions of Moses,
as revealed to Joseph Smith and now contained in the Pearl of Great
Price--pray tell me, youth of Israel, where is there room for unbelief
on your part? Or where is there excuse for infidelity?
Let me remind my readers, that the Bible is a record of man's
crimes and vices, as well as of his righteousness and virtues. It
as faithfully records the former as the latter. But because it thus
faithfully records the evils that men did as well as the good, it must
not therefore be concluded that God sanctioned or condoned those evils.
It was the doing of those very evils that brought down the displeasure
of God upon those guilty of them. And what is true of individuals in
this respect, is also true of peoples and nations.
Then again, as to the Old Testament, let it be remembered that when
the Lord took the children of Israel from the land of Egypt to make
of them a people for himself, he presented them first with the Gospel
of Christ, with all its mercy and inspiring love and gentleness; but
they would not live in accordance with its high moral precepts, nor
reflect in their lives its spiritual excellence. Accordingly, a less
perfect law was given to Israel; a law which in the New Testament is
everywhere called "the law of carnal commandments;" a law more in
keeping with their moral development; a law which breathed less of
mercy, forgiveness and love and more of exacting, relentless justice;
demanding an eye for an eye, and a tooth for a tooth--and this was to
be their schoolmaster, to prepare them for the more excellent law of
the Gospel of Christ.[G] Many things in that law of the Old Testament
are imperfect, and must not be taken as reflecting the full glory
and excellence of the divine wisdom or goodness. On the contrary it
is plainly stated, and that too by the voice of inspiration, in the
New Testament, that it was a law carnal and imperfect, yet withal
containing more excellence than the people seemed able in those days to
attain unto.
[Footnote G: In proof that the Gospel was first offered to ancient
Israel, and then because of transgression the law of carnal
commandments, I invite the reader's attention to the following
scriptures: Heb., latter part of chap. iii, in connection with Heb. iv:
1, 2; I Cor. x: 1-4; and Gal. iii; also Doc. and Cov., sec. 84; see
also the chapter on History of the Gospel in this work.]
Add these considerations to the fact that in some of its details and in
its translation the Bible has been marred by the hand of man; a number
of sacred books lost, and some plain and precious parts taken away from
those we have, and it is not surprising that men find imperfections in
it, and some things difficult to harmonize with our ideas of the mercy
and justice of God.
Yet, with all its imperfections, in the main it is true, and may be
relied upon as a witness for God; that is, as to his existence, his
character and attributes; and also to the existence, character and
mission of his Son, Jesus Christ, the Redeemer of the world, and of
the plan of salvation--the Gospel. What it says of those, and topics
associated with them, may be relied upon as God's truth; for the
evidences of its authenticity and credibility are so numerous, I may
say so overwhelming, that for my part, I see not how intelligence can
disbelieve it.