Chapter VIII: Introduction (6)

On the day following the visions of the night, Joseph told his father what he had seen. The father believed the story told by his son. He counseled the boy to do whatever the angel had commanded him to do. Now, the angel Moroni had shown Joseph, in vision, a low hill not very far from his own home. In that hill were buried the sacred records of the Nephites, and Joseph was required to visit the hill to see the sacred treasure. Accordingly, following his father's counsel, Joseph Smith set out near midday of September twenty-second, 1823, to visit the hill, Cumorah, shown him in vision. But he went alone; he took no companion with him. When he had reached the place of the vision, and had uncovered the golden plates, the angel Moroni appeared again, the fifth time. He instructed the boy in his life-work, and required that he should return to the hill annually, on the same day of the month, for four years, that he might be further instructed in the work he had to do. Accordingly, Joseph Smith went to the same place on the hill, Cumorah, on the twenty-second of September, for four consecutive years. Each time he went alone. He was accompanied by neither friend nor foe. And each time the angel, Moroni, appeared to him and instructed him. The last time, September twenty-second, 1827, the plates of the Nephite record were delivered to the young man, and he was commanded to translate it. Thus, the Prophet claims that the angel, Moroni, appeared to him five different times on the hill Cumorah, and instructed him in his work. But each time the Prophet was alone. How, then, can anyone bear corroborative testimony of the actuality of these visions? Ten visions the Prophet saw alone, at the beginning of his very interesting career. Never was he accompanied at any of these visions by mortal man. It seems then that the assertion must fail, that not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses.

However, the work of the young prophet went steadily on. By 1829 the Nephite record was translated, and during that year it was published under the caption, "The Book of Mormon." Before the book was given to the world the Lord had said in revelation that there should be three special witnesses to the book.[A] In the book itself, too, three witnesses were predicted.[B] Moreover, it was further said that there should be other witnesses--"a few according to the will of God, to bear testimony to His word to the children of men."[C] In June, 1829, the three special witnesses were appointed by revelation.[D] And some time afterwards, eight others were selected to bear testimony to the fact that Joseph Smith was in actual possession of the plates of the Book of Mormon. It will be interesting to examine the testimonies of these eleven men, to learn how they affect the early visions of the Prophet, as well as the book itself and the later work of the Church.

[Footnote A: Doc. and Cov. 5:11-15.]

[Footnote B: II Nephi 11; Ether 5:4.]

[Footnote C: II Nephi 27:12-13.]

[Footnote D: Doc. and Cov. 17.]

The three witnesses called by revelation to testify to the divine authenticity of the Book of Mormon were Oliver Cowdery, David Whitmer, and Martin Harris. All three men became associated with the Prophet soon after he began the translation of the Nephite record. Martin Harris and Oliver Cowdery had acted as scribes for the Prophet; and David Whitmer had rendered much material assistance and encouragement. It was many days after the receiving of the revelation that named the three witnesses that they agreed, with the Prophet, to retire to the wood, "and try to obtain, by fervent and humble prayer, the fulfillment of the promises given in the * * * revelation--that they should have a view of the plates."[E] Accordingly they retired to a grove near David Whitmer's house and began their supplications to the Lord to fulfill the promise made to them.

[Footnote E: "History of the Church," Vol. I, p. 54.]

It seemed at first, however, that their prayers were ineffectual. The heavens were as brass above their heads. No manifestation of divine favor appeared to encourage them. Each one of the four prayed earnestly and fervently, as his turn came, but without avail. A second time they prayed in rotation, but still without result. What could be the matter that their prayers were not answered? Some time before this, Martin Harris had prevailed upon the Prophet to allow him to take a number of pages of the manuscript translation of the Nephite record to show them to certain members of his own family. Harris had bound himself by sacred covenant not to exceed the privilege specified, and to return the manuscript uninjured. Unfortunately, however, Martin Harris had lost the manuscript entrusted to him. The loss had caused great embarrassment to the Prophet, and had brought upon Harris for a time the disfavor of the Lord.[F] When now the fervent prayers of the Prophet and the special witnesses remained unanswered, Martin Harris suggested that he would perhaps better withdraw, since undoubtedly it was because of his presence that their efforts were fruitless.

[Footnote F: "History of the Church," Vol. I, p. 21.]

The three remaining ones then knelt again in prayer. "[We] had not been many minutes engaged in prayer," writes the Prophet, "when presently we beheld a light above us in the air, of exceeding brightness; and behold, an angel stood before us. In his hands he held the plates which we had been praying for these to have a view of. He turned over the leaves one by one, so that we could see them, and discern the engravings thereon distinctly. He then addressed himself to David Whitmer, and said, 'David, blessed is the Lord, and he that keeps His commandments;' when, immediately afterwards, we heard a voice from out of the bright light above us, saying, 'These plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them which you have seen is correct, and I command you to bear record of what you now see and hear.'"[G]

[Footnote G: "History of the Church," Vol. I, pp. 54, 55.]

The vision was ended. David Whitmer and Oliver Cowdery had obtained 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.]

This appreciation of the necessity of divine authority was not peculiar to Jesus and His apostles. Holy men of God have felt it in every age. Only those who have been divinely called have been qualified to speak in the name of the Lord. This statement is as true for the modern Prophet as it is for the prophets of old. For it may be said with truth, that few things about Joseph Smith are more striking or unquestionable than his sense of the necessity of authority. He had seen the Father and the Son in vision; he had been visited repeatedly by an angel of heaven; he had translated a sacred record by the power of God,--yet, he did not presume to promulgate the restored Gospel, or to send others to do so, or to organize a Church. He felt that he had not yet divine authority to do these things. He waited till authority should be given him. Was he an impostor? Had he been so he might easily have assumed authority. He might have proclaimed to the world that he had received authority, and trusted that the world would believe his statement. Certainly, had he been an impostor, he would have called in no man to witness the imposture he was foisting upon the world. What did Joseph Smith do? In the previous chapter, we have learned how the opening visions of the New Dispensation--the revelations that form the foundation stone of the Church--are attested by the testimony of witnesses. It has been said that the Latter-day Saints lay claim to so much, and that 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 work, but also by the words of witnesses. It will be interesting now to recall the way in which Joseph Smith received authority from heaven. It will be interesting further to learn whether or not there were witnesses to the fact. It will not be too much again to assert that not a single important step in the progress of the Restoration was taken without corroborative testimony or the presence of witnesses.

The Prophet Joseph Smith, teaches that there are two divisions of the priesthood of God; and he asserts that he received the authority of both divisions by the direct ministration of heavenly beings. He does more than assert that he received the Holy Priesthood by divine ordination. An impostor might do so much. Joseph Smith describes the manner in which the priesthood was conferred upon him; and he provides a witness who, after many years confirms by his solemn testimony the words of the Prophet. Such a procedure is contrary to the methods of an impostor.

The Aaronic priesthood--the lesser division of the priesthood of God--was restored through the ministration of one heavenly being. It appears that John the Baptizer was the man of presiding authority to hold that division of the priesthood during the dispensation of the Meridian of Time. When it became necessary to restore the Aaronic Priesthood, in the new Gospel dispensation, John the Baptizer came to perform the important ceremony. Joseph Smith relates how this great forerunner of Messiah came down from heaven, and in awe-inspiring words, conferred upon him the Holy Priesthood after the order of Aaron. The relation is plain, ungarnished. There is no comment; there is no argument; there is no embellishment; there is no ecstatic eloquence. It is a matter of fact that has happened, and the Prophet states it in his usual, simple, matter of fact way. The Holy Priesthood after the Order of Aaron had been restored, May fifteenth, 1829.

But the Aaronic priesthood did not endow the Prophet with full authority to establish the Church of Christ, or even to officiate in the higher ordinances of the Church. The authority of the Higher Priesthood was still necessary to the full accomplishment of the mission of the Prophet. That authority was not long in coming. Less than two months after the appearance of John the Baptizer, Peter, James and John appeared on the banks of the Susquehanna river, and conferred upon the Prophet the Priesthood after the Order of Melchizedek. Peter, James, and John constituted the presidency of the primitive Church after the crucifixion of Jesus. They formed the presidency of the Priesthood after the Order of Melchizedek before the dispensation of the fulness of times. When it became necessary in the new dispensation to restore this Priesthood, Peter, James, and John attended personally to the holy ordinance. Again the narrative is plain and simple. The Prophet, however, comes nearer to ecstatic utterance in speaking of the sublime manifestation than is customary with him. Yet, it is after all a matter-of-fact narration of a matter of fact. The Holy Priesthood after the order of Melchizedek was restored through the ministration of Peter, James, and John.

Can Joseph Smith be believed in these assertions? Fortunately, he was not alone in these two marvelous manifestations, as he had been in those earlier visions that laid the foundation for the superstructure of the Church. When Joseph Smith went into the wood to pray on May fifteenth, 1829, that he might get light on the ordinance of baptism, Oliver Cowdery was with him. When John the Baptizer appeared, it was not Joseph Smith alone who saw him. Oliver Cowdery saw him as well. And when the Baptizer restored officially the Aaronic Priesthood, it was not Joseph Smith alone whom he ordained. Oliver Cowdery received the same ordination with the Prophet. And Oliver Cowdery has described the event in words of power and vividness.

"These were days never to be forgotten--to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or as the Nephites would have said, 'Interpreters,' the history or record called 'The Book of Mormon.'

"To notice, in even few words, the interesting account given by Mormon and his faithful son Moroni, of a people once beloved and favored of heaven, would supersede my present design; I shall therefore defer this to a future period, and, as I said in the introduction, pass more directly to some few incidents immediately connected with the rise of this Church, which may be entertaining to some thousands who have stepped forward amid the frowns of bigots and the calumny of hypocrites, and embraced the Gospel of Christ.

"No men, in their sober senses, could translate and write the directions given to the Nephites from the mouth of the Savior, of the precise manner in which men should build up His Church, and especially when corruption had spread an uncertainty over all forms and systems practiced among men, without desiring a privilege of showing the willingness of the heart by being buried in the liquid grave, to answer a 'good conscience by the resurrection of Jesus Christ.'

"After writing the account given of the Savior's ministry to the remnant of the seed of Jacob, upon this continent, it was easy to be seen, as the prophet said would be, that darkness covered the earth and gross darkness the minds of the people. On reflecting further it was easy to be seen, that amid the great strife and noise concerning religion, none had authority from God to administer the ordinances of the Gospel. For the question might be asked, have men authority to administer in the name of Christ, who deny revelations, when His testimony is no less than the spirit of prophecy and His religion based, built, and sustained by immediate revelations in all ages of the world when He has had a people on earth? If these facts were buried, and carefully concealed by men whose craft would have been in danger if once permitted to shine in the faces of men, they were no longer to us; and we only waited for the commandment to be given 'Arise and be baptized.'

"This was not long desired before it was realized. The Lord who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon Him in a fervent manner, aside from the abodes of men, condescended to manifest to us His will. On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the vail was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the Gospel of repentance. What joy! what wonder! what amazement! While the world was racked and distracted--while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld, our ears heard, as in the 'blaze of day;' yes, more--above the glitter of the May sunbeam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the centre, and his words, 'I am thy fellow-servant,' dispelled every fear. We listened, we gazed, we admired! 'Twas the voice of an angel from glory, 'twas a message from the Most High! And as we heard we rejoiced, while his love enkindled upon our souls, and we were wrapt in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt, had sunk no more to rise, while fiction and deception had fled forever!

"But, dear brother, think, further think for a moment, what joy filled our hearts, and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hand the Holy Priesthood as he said, 'Upon you my fellow-servants, in the name of Messiah, I confer this Priesthood and this authority, which shall remain upon earth, till the sons of Levi may yet offer an offering unto the Lord in righteousness!'

"I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, the earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as they were delivered by the power of the Holy Spirit! Man may deceive his fellow-man, deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave; but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity strikes it all into insignificance, and blots it forever from the mind! The assurance that we were in the presence of an angel; the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me past description, and I shall ever look upon this expression of the Savior's goodness with wonder and thanksgiving while I am permitted to tarry; and in those mansions where perfection dwells and sin never comes, I hope to adore in that DAY which shall never cease!"[I]

[Footnote I: "Times and Seasons," p. 201.]

This description and fervent testimony was written in 1834. Four years later, however, Oliver Cowdrey was excommunicated from the Church. He left the state where the Church was located, and never again returned to the Saints during the lifetime of the Prophet Joseph Smith. But he remained true to his testimony to the last. There was no doubt in his mind as to the reality of the vision he had beheld. He had felt the hands of the angels upon his head; there was no denying the fact that had taken place. His steadfastness in this testimony included also the ministration of Peter, James, and John.

Oliver Cowdery returned to the Church at Kanesville, Iowa, in 1848. He had been out of the Church for eleven years. On his re-admittance into the Church, he delivered a public discourse, in which he said, "I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by the holy angels from on high. This Priesthood, we then conferred on each other by the will and commandment of God."[J] Less than three months later, under date January thirteenth, 1849, Oliver Cowdery gave a signed statement to Samuel W. Richards. In that statement Cowdery said, "John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James, and John, holding the keys of the Melchizedek Priesthood, have also ministered for those who shall be heirs to salvation, and with these administrations ordained men to the same Priesthood. These Priesthoods, with their authority, are now, and must continue to be in the body of the Church of Jesus Christ of Latter-day Saints. * * Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph, the Seer, was blessed with the above administrations."[K]

[Footnote J: "History of the Church," Vol. I, p. 41, footnote.]

[Footnote K: "History of the Church," Vol. I, p. 42, footnote.]

Thus did Oliver Cowdery testify to the last--as he did to the testimony of the Book of Mormon--that he was with the Prophet when the Holy Priesthood was restored, and shared the restoration with him. It is certainly significant that the great manifestations in which John the Baptizer, and the apostles, Peter, James, and John, appeared to restore the Holy Priesthood, did not happen to Joseph Smith alone. A mere impostor would undoubtedly have had them so occur. Oliver Cowdery also received the Aaronic Priesthood. He, too, was ordained an apostle. He became the second elder in the Church--almost a joint president with the Prophet himself. Although he became estranged from the Prophet, he remained true to his testimony; and at the last, he returned to the fold. Not a single important step in the progress of the Restoration was taken without corroborative testimony or the presence of witnesses.[L]

[Footnote L: Since these chapters were written, the following invaluable testimony has appeared in the _Improvement Era_, for March, 1912. The testimony was written by Jacob F. Gates, of Salt Lake City, whose father, Jacob Gates, was in his day a member of the First Council of Seventy:

"My father, Jacob Gates, while on his way to England, in 1849, stopped at the town of Richmond, where lived at that time Oliver Cowdery. Hearing that Oliver was in poor health, and wishing to renew old acquaintance as they had been friends in earlier days, father called on him at his home. Their conversation, during the visit drifted to early Church history, and to their mutual experiences during the troublous times in Missouri and Illinois. Finally father put this question to him: 'Oliver,' said he, 'I want you to tell me the whole truth about your testimony concerning the Book of Mormon--the testimony sent forth to the world over your signature and found in the front of that book. Was your testimony based on a dream, was it the imagination of your mind, was it an illusion, a myth--tell me truthfully?'

"To question him thus seemed to touch Oliver very deeply. He answered not a word, but arose from his easy chair, went to the book case, took down a Book of Mormon of the first edition, turned to the testimony of the Three Witnesses, and read in the most solemn manner the words to which he had subscribed his name, nearly twenty years before. Facing my father, he said: 'Jacob, I want you to remember what I say to you. I am a dying man, and what would it profit me to tell you a lie? I know,' said he, 'that this Book of Mormon was translated by the gift and power of God. My eyes saw, my ears heard, and my understanding was touched, and I know that whereof I testified is true. It was no dream, no vain imagination of the mind--it was real.'

"Then father asked him about the angel under whose hands he received the Priesthood, to which he made answer thus: 'Jacob, I felt the hand of the angel on my head as plainly as I could feel yours, and could hear his voice as I now hear yours.'

"Then father asked this question: 'If all that you tell me is true, why did you leave the Church?' Oliver made only this explanation; said he: 'When I left the Church, I felt wicked, I felt like shedding blood, but I have got all over that now.'

"State of Utah, County of Salt Lake,

"Jacob F. Gates, of Salt Lake City, being first duly sworn, deposes and says that he is a citizen of the United States, of the age of fifty-seven years, and that he is the son of Jacob Gates, who, prior to his death, related to affiant a conversation which he had with Oliver Cowdery, at the town of Richmond, State of Missouri, and that the above and foregoing is a true and correct statement of said conversation as given to aim by his father.

"JACOB F. GATES.

"Subscribed and sworn to before me this 30th day of January, 1912.

"ARTHUR WINTER, Notary Public. "My commission expires December 3, 1915."]

The Gospel restored through the ministry of the Prophet Joseph Smith was not only for the living, but also for the dead. Those who had passed away before the Gospel was restored must also have the privilege of obeying it. The first great message of the Angel Moroni to the young Seer, was that the fathers can not be made perfect without the children, nor the children without the fathers. Even after receiving the Holy Priesthood, then, it became necessary further to receive divine commission to promulgate the Gospel among the living--among both Jew and Gentile--and divine authority to officiate vicariously for the dead. Joseph Smith tells in revelation that both commission and authority to perform these duties were conferred in a divine manifestation in Kirtland temple. Moses committed the keys of the gathering of Israel; Elias committed the dispensation of the gospel of Abraham; and Elijah restored authority to perform vicarious work for the dead. Moreover, Jesus Himself appeared in the holy house, and commended the work of His servant, the Prophet. That these holy men did actually appear and commit the keys of authority to perform special labors, Joseph Smith affirms in all seriousness.[M]

[Footnote M: Doc. and Cov. 110.]

Happily, again, Joseph Smith was not alone in receiving these divine manifestations. Oliver Cowdery was once more with him. And once again, Oliver Cowdery bears corroborative testimony. More than that, he was an eyewitness and a partaker of the blessings. He bears direct testimony to the reality of the visions. And as with the Testimony of Three Witnesses, and the visits of John the Baptizer, and Peter, James, and John, so also now, Oliver Cowdery bears his testimony faithfully to the last. Not a single important step in the progress of the Restoration was taken without corroborative testimony or the presence of witnesses.

The chain of evidence is thus complete. The authority necessary for the promulgation of the Gospel and the establishment of the Church, and all the working principles of the Gospel, have been restored. Every important act of restoration is attested by belief-worthy witnesses. These witnesses are eleven in number, eight of whom are not in any way related to the Prophet. Their testimony has never been impeached. If such an array of evidence and worthy testimony were presented in a federal court, the jury would hardly need to retire for consultation. They might hand in a unanimous verdict at once. Yet, the evidence here presented for the reality of the divine acts of the Restoration is often called into question. The student at school accepts with perfect faith principles of science that he cannot himself demonstrate, and is willing almost to lay down his life in defense of those principles. He is told, for example--for he cannot prove it himself--that there is an attractive or repulsive force operative in the universe, and that that force varies directly as the product of the masses between which it is operating, and inversely as the square of the distance between them. This is the law of gravitation, laid down by Sir Isaac Newton. The student believes it, as he believes a thousand other principles presented to him in more or less arbitrary fashion. Yet, many of the established principles of science are not half so well authenticated as are the acts of the Restoration of the Gospel in the Dispensation of the Fulness of Times. In His divine wisdom, the Lord God has wonderfully safeguarded every act in the story of the Restoration, so that there can be no reasonable question as to its reality. Says the Apostle Paul, "In the mouth of two or three witnesses shall every word be established."