their desire. They had beheld the plates in the hands of an angel; and
they had heard the voice of the angel, and another voice from heaven
declaring the correctness of the translation made by the Prophet. It
was a marvelous manifestation; these men could not but testify of what
they had seen and heard.
In the meantime, Martin Harris was in another part of the wood
pleading with the Lord. Earlier in the day, the Prophet had said to
him solemnly, "Martin Harris, you have got to humble yourself before
your God this day, that you may obtain a forgiveness of your sins. If
you do, it is the will of God that you should look upon the plates in
company with Oliver Cowdery and David Whitmer."[H] But Martin Harris
had not sufficiently humbled himself. The testimony from heaven was not
given until Martin had withdrawn from his friends. He began then more
fully to appreciate his unworthiness. He retired some distance from his
brethren, and began there to supplicate the Lord, striving earnestly so
to abase the pride of his spirit that he might receive the divine favor.
[Footnote H: Lucy Smith, "History of the Prophet Joseph Smith," ch. 31.]
It was in this frame of mind, and thus occupied, that the Prophet found
him at the close of the angelic visit. The spirit of Martin Harris was
thoroughly humbled. He besought the Prophet earnestly to join him in
his supplications. He craved earnestly the sublime testimony that had
been given his associates. Accordingly, the Prophet knelt again with
him in prayer. "And ultimately [we] obtained our desires," writes the
Prophet, "for before we had yet finished the same vision was opened
to our view, at least it was again opened to me, and I once more
beheld and heard the same things; whilst at the same moment, Martin
Harris cried out, apparently in an ecstasy of joy, ''Tis enough; 'tis
enough; mine eyes have beheld; mine eyes have beheld;' and jumping
up, he shouted, 'Hosanna,' blessing God, and otherwise rejoiced
exceedingly."[I]
[Footnote I: "History of the Church," Vol. I, p. 55.]
The three chosen witnesses to the Book of Mormon had, then, all
received their testimonies by divine manifestation. The fact that
Martin Harris experienced considerable difficulty in obtaining the
testimony, and that he overcame that difficulty is significant. It adds
materially to the reality and the value of the testimony, that the
three, though separated in the actual seeing of the vision, can yet
bear testimony to the same manifestation in every detail. And all three
did bear testimony. Just after the title-page, in the Book of Mormon,
appears "The Testimony of Three Witnesses."[J] This testimony is
declared "with words of soberness;" and those who gave it to the world
never once faltered in its defense.
[Footnote J: See Chapter VI.]
Besides these three, there were others also who were favored to see
and handle the original plates of the Book of Mormon. These others,
however, were not shown the plates by divine manifestation. It was
soon after the testimony of three witnesses had been obtained through
the ministrations of an angel. The Prophet, Joseph Smith, had gone
from Fayette to Manchester to arrange for the printing of the Book of
Mormon. He was accompanied by Hiram Page, and several of the Whitmers.
At Manchester, he was joined by Joseph Smith, Sr., Hyrum Smith, and
Samuel H. Smith. The company thus consisted of the Prophet, with
Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jr., John Whitmer,
Hiram Page, Joseph Smith, Sr., Hyrum Smith, and Samuel H. Smith. The
Prophet himself showed to the eight witnesses the original plates of
the Nephite record. It was a plain, matter-of-fact exhibition. The
witnesses not only saw the plates, but handled them, and examined the
engravings on them. And "with words of soberness" they, too, testified
of what they had seen.
It is small wonder that, in the light of the evidence here presented,
it is asserted that the "Book of Mormon" is the best authenticated
sacred record of which the history of the world can boast. Eleven
witnesses, on their honor, testify that they have seen and examined
the plates from which the translation was made. Three of them testify
further that an angel appeared before them and assured them that the
translation of the engravings on the plates was accomplished by the
power of God, and was correct. What better or stronger testimony
could be required? In the case of the "Book of Mormon," at least, the
assertion is true, that not a single important step in the progress
of the restoration was taken without corroborative testimony or the
presence of witnesses.
It will be interesting now to return briefly to the first ten visions,
and learn what effect the testimonies of the eleven witnesses have upon
them. Unquestionably, the nine visits of the angel, Moroni, looked to
the translation of the sacred plates as well as to the restoration of
the fulness of the gospel. On the first night of his appearance to the
boy-prophet, the angel showed the boy in vision the hill Cumorah, and
the place where the plates were hidden. The next day he met the boy
on the sacred hill. Once a year for four years thereafter, the angel
and the boy met at the place where the plates lay concealed. And at
every meeting of the two, the theme between them was largely the coming
forth of the Book of Mormon. It is true that at each ministration
of the Angel Moroni, Joseph Smith was alone with him. There were no
eyewitnesses. Yet, in the light of the testimony borne by the three,
there can be no doubt that the angel did visit the prophet; and in
the light of the additional testimony of the eight, there can be no
reasonable doubt that the plates were delivered to him. The testimony
of the eleven witnesses confirm the story of the visits of the angel
Moroni. In this case, too, then, the assertion holds: Not a single
important step in the progress of the restoration was taken without
corroborative testimony or the presence of witnesses.
In a similar way, the testimonies of the eleven witnesses corroborate
the story of the first glorious vision of the Father and the Son. It
was in that vision that the boy-prophet first received his call. It
was then that he learned that the religious world had gone astray,
and that the God of heaven had a great work for him to do. That work
was to restore the fulness of the Gospel. But the restoration of
the Gospel involved the revelation of the "Book of Mormon," and the
translation of the sacred record. Neither the revelation of the book
nor the translation of it, could have been accomplished had the first
vision been a delusion. In fact, the full subsequent history of the
restoration depends upon the authenticity of that vision. It is not
too much to say again then, that in the case of the first vision also,
the assertion is establised, that, not a single important step in the
progress of the restoration was taken without corroborative testimony
or the presence of witnesses.
Great weight is thus laid upon the testimonies of the three and the
eight. Their solemn declarations confirm the words of the Prophet
concerning the opening acts of the restoration. Now, there are those
who question the value of the testimonies of these eleven men. They
assert that the witnesses were under the influence of the young
Prophet--hypnotized by him; or that they were themselves parties to
a tremendous fraud. It will be interesting to consider briefly what
became of each one of these eleven men, and to learn how they viewed in
later life the testimonies they had published to the world.
Oliver Cowdery was born at Wells, Rutland County, Vermont, in October,
1805. He met the Prophet, Joseph Smith, April 5th, 1829, became his
scribe during the translation of the Book of Mormon, and was baptized
with the Prophet in June, 1829. Oliver Cowdery rose to great prominence
in the new Church. It appears, however, that he was possessed of
serious weaknesses. In 1838, certain charges were preferred against
him before the High Council at Far West. Some of the charges were
sustained, and since he did not make satisfactory amends, Oliver
Cowdery was excommunicated from the Church. He went thereupon to
Michigan to practice law. Once, a fellow practitioner said to him,
"Mr. Cowdery, I see your name is attached to this book [the 'Book of
Mormon']. If you believe it to be true, why are you in Michigan?" After
reading the names of the witnesses, he continued, "Mr. Cowdery, do you
believe this book?"
"No, sir," responded Mr. Cowdery, quickly.
"But your name is attached to it," protested his fellow-lawyer, "and
you declare here that you saw an angel, and also the plates from which
the book purports to be translated; and now you say you don't believe
it. Which time did you tell the truth?"
"My name is attached to that book, and what I there have said is true,"
replied Oliver Cowdery with emphasis. "I did see this; I know I saw
it, and faith has nothing to do with it, as a perfect knowledge has
swallowed up the faith which I had in the work, knowing, as I do, that
it is true."[K]
[Footnote K: "Historical Record," pp. 200, 201.]
And so it was always: Oliver Cowdery never wavered in his testimony.
Surely, if he had been under the influence of Joseph Smith at the time
of the angelic ministration, he was from under it now. Or if he had
connived with Joseph Smith at a monstrous fraud, he was not concerned
in it now that he had been cast off by the Church. This one bit of
unwilling testimony is alone sufficient to establish the truth of the
whole testimony of the three. Oliver Cowdery repented and joined the
Church again in 1848, during the troublous days of the expulsion of
the Church from Nauvoo. It is worthy of note that these were days of
severe tribulation to the Church. Oliver Cowdery could gain nothing by
rejoining it then. Moreover, the Prophet was dead. What Oliver Cowdery
did in 1848, he did because of the deep conviction of his own soul, and
not because of the influence of Joseph Smith. Oliver Cowdery died in
1850. His dying words were a changeless testimony of the divine truth
of the "Book of Mormon."
David Whitmer, too, testified unchangeably to the truth of the
testimony he had signed and given to the world. David Whitmer was
born near Harrisburg, Pa., January 7th, 1805. He was baptized, June,
1829. Like Oliver Cowdery, David Whitmer rose to prominence in the
Church. Like Oliver Cowdery, he became estranged from the Church. On
April thirteenth, 1838, several charges were preferred against him and
sustained. Accordingly he was excommunicated from the Church. David
Whitmer never at any time returned his allegiance to the Church. Yet,
he bore an unchangeable, undying testimony to the divine truth of the
"Book of Mormon."
In 1881, one John Murphy asserted that David Whitmer had denied his
testimony as one of the three witnesses to the "Book of Mormon." David
Whitmer immediately published in the Conservator of Richmond, Missouri,
a refutation of the lie:
"That the world may know the truth," he wrote, "I wish now, standing as
it were in the very sunset of life, and in the fear of God, once for
all to make this public statement:
"That I have never at any time denied that testimony or any part
thereof, which has so long since been published with that book, as
one of the Three Witnesses. Those who know me best, well know that I
have always adhered to that testimony. And that no man may be misled
or doubt my present views in regard to the same, I do again affirm the
truth of all my statements as then made and published."[L]
[Footnote L: Quoted in "Historical Record," pp. 210, 211.]
The Prophet, Joseph Smith, had been dead nearly forty years when this
renewed testimony was published by David Whitmer. It would be the
grossest kind of folly to assume that after more than forty years
of independent life and thinking--apart from the Church founded by
the Prophet, with the Prophet himself removed--David Whitmer was
still under "hypnotic," or other, influence of the Prophet. With his
testimony so firm and unshaken, after so many years, it would be the
height of folly to assume that David Whitmer was under any psychic
subjection to the Prophet even at the time of the angelic ministration.
And other false reason for subscribing to such a testimony there could
be none. David Whitmer was not related to Joseph Smith. He was not
interested with him in any business venture. He received no worldly
benefits from his association with the new Church. In short, there was
no reason under heaven why he should have abetted fraudulent purposes
of Joseph Smith, had he been an impostor. David Whitmer's testimony,
then, like Oliver Cowdery's, must remain forever unimpeached, the
stronger for the reason that it remained as firm, as steadfast, after
David Whitmer left the Church, as it ever was before. Whitmer died at
Richmond, Mo., January twenty-fifth, 1888. On his deathbed he bore a
last, irrefragable testimony to the divine authenticity of the "Book
of Mormon," and the truth and integrity of the Testimony of the Three
Witnesses.
Martin Harris was one of Joseph Smith's earliest and closest friends.
Yet, his relations to the Prophet, like those of Oliver and David,
became strained before the martyrdom of the Prophet. Martin Harris
was born at Easttown, New York, May eighteenth, 1783. He met the
young Prophet for the first time in 1827, soon after the Prophet had
received from the angel the plates of the "Book of Mormon." He was
baptized soon after the organization of the Church, in 1830. Martin
Harris, too, was honored in the new Church. He held several positions
of distinction, and as long as the Saints lived in Kirtland, he was
active in the performance of his duties. When, however, the Saints
moved to Missouri, Harris remained in Ohio. Rumors spread that he had
apostatized. Martin Harris never wavered, however, in his testimony to
the "Book of Mormon." After the martyrdom of the Prophet, Martin Harris
came under the influence of the apostate leader, James J. Strang. While
under that influence, he went to England, in 1846, ostensibly to oppose
the Mormon elders laboring there, and to misrepresent the Church. It
seems, however, that he did no harm to anyone. In 1870, Harris came to
Utah, and located in Smithfield. Five years later, in 1875, he died at
Clarkston, nearly ninety-three years of age.
Thirty-one years had passed since the Prophet was slain, and forty-six
years had passed since the miraculous manifestation in which Martin
Harris saw the angel and the plates. Many things had happened during
the long life. While Martin Harris had never actually left the Church,
he had become estranged, and was not in full fellowship for many years.
Yet, in spite of his varied experiences, his testimony never faltered.
And like Oliver Cowdery and David Whitmer, his dying words were in
confirmation of the testimony he had given forty-six years before.
"[Martin Harris] was taken sick a week ago yesterday," writes Martin
Harris, Jr., under date of July ninth, 1875, "with some kind of stroke,
or life became so weak and exhausted, that he has no use in his limbs.
He cannot move, only by our aid. * * * He has continued to talk about
and testify to the truth of the "Book of Mormon," and was in his
happiest mood when he could get somebody to listen to his testimony; if
he felt dull and weary at times, and some one would come in and open
up a conversation and give him an opportunity of talking, he would
immediately revive and felt like a young man for a little while."[M] In
this mood he passed away, brightening the last moments of his long life
with the fervor of his testimony to the truth of the "Book of Mormon."
[Footnote M: Quoted in "Historical Record," p. 214.]
All three of the special witnesses to the divinity of the "Book of
Mormon," became estranged from the Prophet and his work. In spite of
all estrangement, however, and even bitterness, they were steadfast
to the last in affirming the truth of their great testimony. Not one
of them wavered; not one of them weakened; not one of them gave that
testimony the lie, either while in the Church or while out of it. And
as the three were true to the last, so also were the eight.
Christian Whitmer died November twenty-seventh, 1835, in full
fellowship in the Church. Jacob Whitmer withdrew from the Church in
1838, and died April twenty-first, 1856, without returning to it.
Peter Whitmer, Jr., died September twenty-second, in full fellowship
in the Church. John Whitmer was excommunicated from the Church March
tenth, 1838. He died out of the Church July eleventh, 1878. Hiram Page
withdrew from the Church in 1838. He died outside of the faith August
twelfth, 1852. Joseph Smith, Sr., died in full fellowship in the Church
September fourteenth, 1840. Hyrum Smith died a martyr to the cause of
Truth June twenty-seventh, 1844. Samuel Harrison Smith died in full
membership, July thirtieth, 1844.
Three of the eight witnesses left the Church and died out of it. It is
a remarkable fact, however, that not only the five who remained true to
the Church, but the other three also, remained true to the testimony
they had borne to the Book of Mormon. No one of them ever denied a
word of that testimony. Most of them survived the Prophet many years.
Whatever influence he had exerted over them in life was surely removed
by death. But after his death, as well as during his life, these eight
witnesses were firm in their assertion that they had seen the plates of
the "Book of Mormon," and had examined them. No amount of persecution
ever made them swerve from that direct truth. No amount of temptation
ever won them to a denial of the testimony. That one truth was so fixed
in their minds that they could never deny it. And each one, as his turn
came to meet grim Death, testified to the last that what he had said
and affirmed so long was verily true.
The testimonies of the eleven witnesses have never been broken.
These testimonies never can be broken. In the wisdom of the Lord the
testimonies have been strengthened by the very defections revealed in
the lives of the witnesses. By their lives and their testimonies they
bear witness, not only to the truth of the "Book of Mormon" and the
actuality of the visions that inaugurated the great latter-day work,
but also to the truth of their own testimonies. It is really remarkable
that the three special witnesses to the "Book of Mormon" became
estranged from the Church, and that three of the eight--making six out
of eleven--forsook the Church. The testimonies of those who left the
Church were made stronger by their apostasy. Had there been delusion
or fraud about the restoration, these men would have revealed it. Not
one of the witnesses who apostatized was related to Joseph Smith.
In their positions as apostates, therefore, they added testimony to
their own testimony, as well as to the divine authority of the Prophet
Joseph Smith. Even in the case of the witnesses themselves, it may be
re-affirmed with assurance, that, not a single important step in the
progress of the restoration was taken without corroborative testimony,
or the presence of witnesses.
XXI.
FURTHER WITNESSES TO THE RESTORATION.
The Latter-day Saints lay claim to so much, and there are so many
impostures in the world, that it is more than fortunate to have the
mission of the American prophet attested, not only by the marvelous
results of his works, but also by the words of witnesses. It is
asserted by the Latter-day Saints that they, and they alone of all the
religious denominations in the world, possess the gospel of the Lord
Jesus in its purity and in its fulness. The sects may promulgate small
portions of the "law of liberty;" they may teach truth in part. It
is not claimed by the Latter-day Saints that they have a monopoly of
Truth. Indeed, every sect that survives the vicissitudes of time must
possess some of the fabric of truth in its structure. No organization
can persist on a foundation of absolute falsehood. But whereas the
sectarian creeds present the "power of God unto salvation" in part
only, the Mormon creed presents it in full, in its natural simplicity,
and not perverted by the doctrines of men.
It is asserted by the Latter-day Saints that they, and they alone of
all the religious denominations in the world, possess a correct Church
organization, patterned after that of the primitive Church of Christ
and the apostles. Other Church organizations retain parts of the
original form. But each one has lost some part or other of the perfect
body. One member has wasted away from disuse here and another there,
until the process of atrophy has left but few of the original officers
and duties of the Church. The Church of Jesus Christ of Latter-day
Saints, however, has a perfect organization. All the officers of the
primitive Church may be found in it, and their several duties are
thoroughly understood.
Moreover, it is asserted by the Latter-day Saints, that, not only do
they alone possess the Gospel in its fullness and the correct Church
organization, but they alone have authority from heaven to officiate in
the ordinances and ceremonies of the Church. Other preachers, pastors,
and ministers may presume to present themselves as servants of the
Most High. But they possess no divine appointment; they have received
no ordination by divine authority. The Elders of the Church of Jesus
Christ alone are endowed with the divine right to preach the Gospel and
to administer in its ordinances.
"Few things about Jesus are more striking or unquestionable than his
sense of authority," says a noted theological student.[A] To Latter-day
Saints this statement is of peculiar interest. They believe that "a
man must be called of God, by prophecy, and by the laying on of hands,
by those who are in authority, to preach the Gospel and administer
in the ordinances thereof."[B] A ceremony performed by a man not so
called and ordained can be of no authoritative effect. The sense of
authority, then, found so strikingly present in the ministry of Jesus,
is but the divine appreciation and the divine manifestation of the
necessity of authority. "I am not come of myself,"[C] He was wont to
say; "I am come in my Father's name, and ye receive me not: if another
shall come in his own name, him ye will receive."[D] That appreciation
of the necessity of divine authority was so strongly marked in the
ministry of Jesus, that He called attention to it even in the sending
forth of His apostles. It was not enough that He should be called of
God; they, too, must receive the call and be ordained. "Ye have not
chosen me," He said, emphasizing the fact that a man cannot choose of
himself to become an apostle of the Lord, "but I have chosen you, and
ordained you, that ye should go and bring forth fruit;"[E] for "as my
Father hath sent me, even so send I you."[F] And the apostles in their
turn learned so well to understand the principle of divine authority
that they challenged the ministry of any man who was not authorized by
Jesus. "A man can receive nothing," explained John the Baptizer when
his disciples complained that Jesus drew all men to Him, "except it be
given him from heaven."[G] And Paul explained that no man can take the
honor of the priesthood to himself, "but he that is called of God as
was Aaron."[H]
[Footnote A: Prof. Samuel Dickey, "The Significance of the Baptism of
Jesus for His Conception of His Ministry," in "Biblical World," June,
1911.]
[Footnote B: Fifth Article of Faith.]
[Footnote C: John 7:28.]
[Footnote D: John 5:43.]
[Footnote E: John 15:16.]
[Footnote F: John 20:21.]
[Footnote G: John 3:27.]
[Footnote H: Heb. 5:4.]