The direct evidence of the truth of the Book of Mormon found in the testimony2 of the Three Witnesses is now before the reader. The trying circumstances under which the Witnesses persisted in maintaining the truth of that testimony is also known. Neither separation from Joseph Smith as a companion and associate, nor excommunication from the body religious, brought into existence as a sequence, one may say, of the coming forth3 of the Nephite Record, affected4 them as Witnesses. In the Church and while out of it they steadfastly5 maintained what they first published to the world respecting the Book of Mormon. The plates existed, they saw them, and the engravings upon them. An angel of God appeared before them, and laid the records before their eyes. The record was translated by the gift and power of God; for his voice had declared it unto them, hence they knew it. No evidence exists that they ever denied that testimony. They never attempted to resolve the appearance of the angel, the exhibition of the plates, or hearing the voice of God into hallucination of the mind; nor did they ever attempt to refer this really great event to some jugglery6 on the part of Joseph Smith. They never allowed even the possibility of their being mistaken in the matter. They saw; they heard; the splendor7 of God shone about them; they felt his presence. Joseph Smith could never have produced such a scene as that which they beheld8. They were not deluded9. The several incidents making up this great revelation were too palpable to the strongest senses of the mind to admit of any doubt as to their reality. The great revelation was not given in a dream or vision of the night. There was no mysticism about it. Nothing unseemly or occult. It was a simple, straightforward10 fact that had taken place before their eyes. The visitation of the angel was in the broad light of day. Moreover it occurred after such religious exercises as were worthy11 to attend upon such an event, viz.: after morning devotional exercises common to all really Christian12 families of that period—the reading of a scripture13 lesson, singing a hymn14, and prayer; and after arriving at the scene of the revelation, devout15 prayer again by the Prophet and each of the then-to-be Witnesses. The revelation then followed under the circumstances already detailed16, which circumstances were of such a nature that the Witnesses could not be mistaken. There exists no possibility of resolving their testimony into delusion17 or mistake. Either they spoke18 the truth in their published Testimony to the world, or they were wilful19, conscious liars20, bent21 upon a wicked scheme of deception22 relative to a subject—religion—which, as it is the most sacred, so should it also be the furthest removed from the practice of deceptions23.
Since, then, the possibility of mistake or delusion, is eliminated from the revelation to the Three Witnesses, let us consider the likelihood of conscious, intentional24 fraud; a deliberately25 planned deception, through the collusion of Joseph Smith and the Three Witnesses, by which the Book of Mormon was to be palmed off upon mankind as a volume of ancient scripture, and a new Church organization brought into existence.
First. It must occur to every unbiased reflector upon the subject that every circumstance is against the likelihood of collusion. The very youthfulness of the men, the Prophet and the Three Witnesses, is against such a hypothesis. Joseph Smith, at the time of the publication of the Book of Mormon, was about twenty-five years old; Oliver Cowdery and David Whitmer were also of that age, all having been born in the year 1805-6. Martin Harris was older, it is true, having been born in the year 1783; but he, as an exception to the youthfulness of the group, will not affect the argument based on this score of youthfulness, as his influence with the rest held no proportion to the difference of age between himself with the other members of the group. Indeed, though the oldest, he was the least influential26 of the number; and withal so simple-minded in his honesty, that the world, if it knew him, would acquit27 him of guile28, and regard him as a wholly impossible factor in practicing such a monumental delusion upon mankind as foisting29 the Book of Mormon upon the world as a revelation from God would have been had not the book been true.
I would not argue that young men are incapable30 of practicing deception, or formulating31 delusions32. My argument is, merely, that they are less likely to be guilty of it than older men. Youth is essentially33 the period of honesty in men's lives. Youth is not hardened in sin; is not so capable of the grosser wickedness, especially such wickedness as would be involved in the deliberate deception of their fellows. Neither has unholy ambitions fired the soul in youth. The hopes, the aspirations34, the ambitions of youth are generally pure and noble. Unholy ambitions as a rule come later. The practice of religious deception is one of the grossest forms of wickedness, and requires the deepest depravity of the human heart to make one capable of it: and since youth is the period of men's lives in which they are least desperately35 wicked, it follows that the very youthfulness of this group of men we are considering stands against the likelihood of their combining to deceive mankind in this matter of the revelations of God to them about the Book of Mormon.
Second. The persistence36 of these Witnesses in adhering to their testimony after their connection with Joseph Smith and the Church was severed37 is strong evidence against the presumption38 of collusion among these young men to deceive the world. Suppose, for a moment, however, that such a collusion did exist. In that event, if the Three Witnesses fell into transgression—as they evidently did—and violated Church discipline ever so flagrantly, would Joseph Smith dare to break friendship with them by excommunicating them? Would he not, on the contrary, say in his heart: It matters not what these men may do, I dare not raise my hand against them; for if I do they will divulge39 our secret compact, and I shall be execrated40 as a vile41 imposter by the whole world, I shall be repudiated42 by my own people, and driven out from all society a vagabond. At whatever cost I must cover up their iniquity43, lest I myself by them be exposed to shame. Such, doubtless, would have been his course of reasoning; and had he with them conspired44 to deceive mankind, such, doubtless, is what would have taken place; for I maintain that men who would be base enough to concoct46 such a deception would also be base enough to expose it and become traitors47 when they became disaffected48 towards each other. But nothing of the kind took place. When these men violated the law of God and would not repent49 and forsake50 the evil they did, neither Joseph Smith nor the Church would any longer fellowship them, but boldly excommunicated them.
By the act of excommunication, Joseph Smith virtually said to the Three Witnesses: Gentlemen, God has made you witnesses for himself in this age of spiritual darkness and unbelief, but you refuse to keep his laws, therefore we must withdraw the hand of fellowship from you. This may fill you with anger and malice51; you may raise your hand against me and the work of God to destroy it; Satan may put it into your hearts to deny the testimony you have borne; but I know you received that witness from God, I was with you when you received it, I saw the glorious messenger from heaven show you the plates; I, myself heard the voice of God bear record to you that the translation was correct and the work true—now deny that testimony if you dare—this work is of God, and he can sustain it even if you should turn against it; therefore we will not fellowship you in your wickedness—you are cut off from our association—do your worst! That is what, in effect, that action said; but though Oliver Cowdery and David Whitmer became the pronounced enemies of Joseph Smith, and sought his overthrow52, yet they never denied the testimony they bore to the truthfulness53 of the Book of Mormon. Through all the vicissitudes54 of life they remained true to that trust committed to them of God. In my opinion they dared not deny that which God had revealed; it drew with it consequences too weighty for them to meet.
Nor should it be matter for wonderment that the Three Witnesses, after receiving such a marvelous revelation from God, and beholding55 the demonstration56 of such almighty57 power, turned away from the Church, and lost their places. Their case does not stand alone. They are not the first servants and witnesses for God that wandered from the path direct, and fell into error and perhaps sin. Seeing a heavenly messenger or hearing the voice of God, by no means places men beyond the power to do evil, nor does it give them immunity58 from the temptations of the adversary59. Noah received revelations from God, and yet after being preserved from the flood, and enjoying other special favors, he so far forgot himself as to get drunk. David, a man after God's own heart, after enjoying sweet communion with God, and receiving many revelations from him, was at last guilty of the heinous60 sin of defiling61 another man's wife, and deliberately planning the injured man's murder! Peter, after going into the mountain and witnessing the glorious ministrations of Moses and Elias to the Messiah, and hearing the voice of God declare that Jesus was his beloved Son, was so weak, under the influence of fear, that he denied having any knowledge of him, and emphasized his denial by cursing and swearing. I do not refer to these incidents in the lives of these characters to weaken the esteem62 any one may have for them, but to show that neither a revelation from God nor the visitation of angels takes from man the power of doing wrong. It was so in the case of Oliver Cowdery, and his fellow witnesses. They transgressed63 the laws of God, and the Church was in duty bound to withdraw fellowship from them, and did so, confident that God was able to preserve his work though these men should turn traitors, and deny the truth. I repeat that this circumstance—the fact that the Three Witnesses persisted in their testimony, though excommunicated from the Church, and their relations with Joseph Smith disrupted, is strong presumptive evidence that there was no collusion among these men to deceive the world by their solemn testimony to the Book of Mormon.
Third. The fact that two of the Witnesses, Oliver Cowdery and Martin Harris, returned to the Church after long years of separation from it—the former eleven, the latter thirty-three years—is another evidence against the theory of collusion among the witnesses. Surely had they been parties to a wicked scheme of deception in their youth, after separating themselves from it for years, they would not return to it in old age. This suggestion is strengthened when it is remembered that the religious organization which may be said to have come into existence as a consequence of the coming forth of the Book of Mormon—the Church of Jesus Christ of Latter-day Saints—neither did nor could hold out to them any worldly advantage as a reward for their returning to the body religious. When Oliver Cowdery returned to the Church, in 1848, the great body of the Latter-day Saints were enroute for the west. They were a people scattered64 and peeled. They were but recently expatriated from their country. They were exiled for conscience sake from a country that boasts of its guarantees of religious freedom. They were wandering in the wilderness65, in a solitary66 way—hungry and thirsty, their souls fainting in them, and they had as yet no certain abiding67 place. Surely a people thus situated68 was not a people to come to for worldly advantage. Yet such was the condition of the Church when Oliver Cowdery once more cast his fortune with theirs, humbly69 confessing all his errors that he might have fellowship with them.
When Martin Harris returned to the Church in 1870, the condition of the Saints had improved somewhat when compared with what the conditions were when Oliver Cowdery returned, but even then the Saints were under the ban of the world's displeasure; as of old, they were the people everywhere spoken against; while throughout the United States, of which the lands the Saints had redeemed70 from desert wastes was now an integral part, there was arising that storm of vexation which subsequently crystalized into congressional enactments71 which not only menaced but disturbed the peace of the Saints. To become once more connected with such a people surely promised no worldly advantage; and besides, when Martin Harris returned to the Church the sands of his life had so well nigh run their course—he was then eighty-seven years of age—that worldly considerations could have but little or no effect upon his actions. Thus the return of these men to the Church, the circumstances considered under which they returned, is certainly strong evidence against the theory of collusion or deception among these Witnesses.
Fourth. There is a harmony in things bad as well as in things that are good. As men do not work righteousness that evil may come; so they do not plan evil that good may come. Now, these young men who bear witness to the truth of the Book of Mormon spent the greater part of their lives—especially when actively72 promulgating73 the Book of Mormon and the principles it teaches—in bringing to pass righteousness. They were exhorting74 men to keep the commandments of God; to cease doing evil and to learn to do well. It is admitted on all sides of the controversy75 that the Book of Mormon is not a bad book in the sense that it approves evil deeds, canonizes the vicious, lauds76 immorality77, or in any way gives countenance78 or sanction to sin. No; its bitterest enemies are forced to admit that it stands for righteousness absolutely, that everywhere, and in all men it condemns79 sin. What motive80, then, prompted these Witnesses to enter into a wicked collusion to deceive mankind in a matter so grave? Did they become villains81 that they might preach righteousness? Did they wickedly conspire45 to deceive mankind in order that they might spend their lives in toil82, and suffering; and invite the opposition83 of the world as expressed in ridicule84, scorn, vituperation, to say nothing of actual violence through malicious85 prosecutions86 before courts, illegal imprisonment87, repeated acts of mob violence, ending in house-burning, in drivings, in cruel whippings, in other brutal88 assaults, and often in outright89 murder—if not of the Witnesses themselves, then of their dearest friends and neighbors; and, of course, with reference to the Prophet Joseph and his brother Hyrum (who must have been necessarily members of the conspiracy90, if one existed), their persecutions ended in their martyrdom.[1] I refer to the well-known history of these men and to the history of the Church of Jesus Christ of Latter-day Saints for proof that the results just enumerated91 followed the testimony of the Three Witnesses; that they endured all these things in consequence of their testimony. I refer to the whole body of doctrine92 held by the Church, brought into existence, under God, by Joseph Smith and these Witnesses; to the Book of Mormon in particular; to the periodicals published by the Church, and to the letters and other writings of these men, in proof of the facts that their motives93 were pure, their purposes honest, their efforts praiseworthy, and having for their sole object the attainment94 of righteousness by themselves and by their fellowmen. Why, I ask again, should they become rogues95 and villains only to pursue a course that makes for righteousness, for a more exalted96 morality, for a higher spiritual life than at the time was known among men? It is incumbent97 upon those who insist that there was a collusion among these Witnesses to deceive mankind, to prove that the subsequent career of these men was in harmony with that theory; for men do not become rogues that they may establish virtue98; nor do wicked men become candidates for martyrdom that righteousness might be established: the harmony existing in things evil, as in things good, forbids us believing such a theory.[2]
It will be no valid99 answer to this contention100 to say that if the Three Witnesses cannot be proven to be conscious frauds and deceivers they may yet be relegated101 to that very large class known as the mistaken. We have already seen that such was the nature of the revelation vouchsafed102 to these Witnesses in attestation103 of the truth of the Book of Mormon that it cannot possibly be resolved into delusion or mistake, and it is not necessary to further discuss that proposition here. There is no middle ground on which one may place these Witnesses; inexcusable liars or true witnesses they must be; they never can be classed among the mistaken.
The possibility of their being mistaken set aside, every circumstance connected with their relationship to the Book of Mormon favors the theory of their being true witnesses, their testimony standing104 not only unimpeached but unimpeachable105; it must follow that they are God's solemn Witnesses of a great truth—the verity106 of the Book of Mormon.
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testimonies
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| （法庭上证人的）证词( testimony的名词复数 )； 证明，证据 | |
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testimony
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| n.证词；见证，证明 | |
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forth
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| adv.向前；向外，往外 | |
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affected
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| adj.不自然的，假装的 | |
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steadfastly
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| adv.踏实地，不变地；岿然；坚定不渝 | |
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jugglery
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| n.杂耍，把戏 | |
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splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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deluded
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| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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hymn
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| n.赞美诗，圣歌，颂歌 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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wilful
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| adj.任性的，故意的 | |
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liars
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| 说谎者( liar的名词复数 ) | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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deception
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| n.欺骗，欺诈；骗局，诡计 | |
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deceptions
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| 欺骗( deception的名词复数 )； 骗术，诡计 | |
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intentional
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| adj.故意的，有意（识）的 | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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influential
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| adj.有影响的，有权势的 | |
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acquit
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| vt.宣判无罪；(oneself)使(自己)表现出 | |
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guile
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| n.诈术 | |
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foisting
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| 强迫接受，把…强加于( foist的现在分词 ) | |
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incapable
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| adj.无能力的，不能做某事的 | |
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formulating
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| v.构想出( formulate的现在分词 )；规划；确切地阐述；用公式表示 | |
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delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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desperately
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| adv.极度渴望地，绝望地，孤注一掷地 | |
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persistence
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| n.坚持，持续，存留 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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divulge
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| v.泄漏(秘密等)；宣布，公布 | |
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execrated
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| v.憎恶( execrate的过去式和过去分词 )；厌恶；诅咒；咒骂 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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repudiated
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| v.（正式地）否认( repudiate的过去式和过去分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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iniquity
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| n.邪恶；不公正 | |
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conspired
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| 密谋( conspire的过去式和过去分词 )； 搞阴谋； （事件等）巧合； 共同导致 | |
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conspire
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| v.密谋，（事件等）巧合，共同导致 | |
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concoct
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| v.调合，制造 | |
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traitors
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| 卖国贼( traitor的名词复数 )； 叛徒； 背叛者； 背信弃义的人 | |
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disaffected
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| adj.（政治上）不满的，叛离的 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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truthfulness
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| n. 符合实际 | |
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vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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demonstration
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| n.表明，示范，论证，示威 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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immunity
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| n.优惠；免除；豁免，豁免权 | |
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adversary
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| adj.敌手，对手 | |
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heinous
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| adj.可憎的，十恶不赦的 | |
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defiling
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| v.玷污( defile的现在分词 )；污染；弄脏；纵列行进 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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abiding
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| adj.永久的，持久的，不变的 | |
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situated
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| adj.坐落在...的，处于某种境地的 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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71
enactments
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| n.演出( enactment的名词复数 )；展现；规定；通过 | |
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72
actively
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| adv.积极地，勤奋地 | |
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73
promulgating
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| v.宣扬（某事物）( promulgate的现在分词 )；传播；公布；颁布（法令、新法律等） | |
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74
exhorting
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| v.劝告，劝说( exhort的现在分词 ) | |
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75
controversy
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| n.争论，辩论，争吵 | |
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76
lauds
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| v.称赞，赞美( laud的第三人称单数 ) | |
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77
immorality
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| n. 不道德, 无道义 | |
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78
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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79
condemns
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| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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80
motive
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| n.动机，目的；adv.发动的，运动的 | |
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81
villains
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| n.恶棍( villain的名词复数 )；罪犯；（小说、戏剧等中的）反面人物；淘气鬼 | |
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82
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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83
opposition
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| n.反对，敌对 | |
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84
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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85
malicious
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| adj.有恶意的，心怀恶意的 | |
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86
prosecutions
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| 起诉( prosecution的名词复数 )； 原告； 实施； 从事 | |
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87
imprisonment
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| n.关押，监禁，坐牢 | |
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88
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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89
outright
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| adv.坦率地；彻底地；立即；adj.无疑的；彻底的 | |
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90
conspiracy
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| n.阴谋，密谋，共谋 | |
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91
enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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92
doctrine
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| n.教义；主义；学说 | |
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93
motives
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| n.动机，目的( motive的名词复数 ) | |
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94
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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95
rogues
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| n.流氓( rogue的名词复数 )；无赖；调皮捣蛋的人；离群的野兽 | |
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96
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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98
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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100
contention
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| n.争论，争辩，论战；论点，主张 | |
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101
relegated
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| v.使降级( relegate的过去式和过去分词 )；使降职；转移；把…归类 | |
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102
vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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103
attestation
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| n.证词 | |
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104
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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105
unimpeachable
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| adj.无可指责的；adv.无可怀疑地 | |
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106
verity
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| n.真实性 | |
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