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.