DIRECT EXTERNAL EVIDENCES—THE THREE WITNESSES—SUBSEQUENT LIFE AND TESTIMONIES.
OLIVER COWDERY.
The Witnesses themselves always adhered to the truth of their testimony. They never denied what they in their now celebrated testimony so solemnly affirmed. It was reported at different times during their life time that they had denied their testimony, and such statements are to be found in the earlier editions of such standard works as the American Encyclopedia and in the Encyclopedia Britannica. It is evident that the reports about Oliver Cowdery denying his testimony obtained some credence even among the Saints at Nauvoo; for in the Times and Seasons, published by the Church at Nauvoo, one J. H. Johnson, in some verses written by him maintaining the fact that the truth stands fast though men may be untrue to it, says:
—Or prove that Christ was not the Lord
Because that Peter cursed and swore,
Or Book of Mormon not his word,
Because denied by Oliver.[1]
But notwithstanding all this, the fact remains that Oliver Cowdery never denied his testimony to the truth of the Book of Mormon. Whatever his delinquencies in other respects; whatever his grievances, real or imagined; in the Church, and even while out of it, he was true, to his honor be it said, to his testimony to the Book of Mormon. Living he affirmed it, and when dying he renewed the affirmation. It must be said of him that notwithstanding the high favors which God granted him—the favor of being one of these Three Special Witnesses, blessed to see the Nephite plates and the sacred things connected with them under such a remarkable display of God's presence and power; favored to receive with the Prophet the ministration of angels who ordained them both to the Aaronic and to the Melchizedek priesthood;[2] and favored afterwards to behold in open vision in the Kirtland Temple the Savior himself, and a number of angels who came on that occasion to restore to earth through these men the keys of authority and power which they held;[3] favored to be the Second Elder of the Church of Christ, and the first to make public proclamation of the restored gospel—notwithstanding all this, I repeat, it must be said of him that he possessed defects of character[4] which enabled the adversary of men's souls to so far prevail against him that he transgressed some of the laws of God and lost his high station. He was excommunicated from the Church for his sins,[5] and for a time stood as a stranger to the Saints, an outcast from Israel; but in those dark days he still remained true to his testimony.
In October, 1848, after an absence of about eleven years, Oliver Cowdery returned to the Church. At that time the movement of the Church to the Rocky Mountains was under way. A large number of the Saints were temporarily located at Kanesville (now Council Bluffs), Iowa, and on the 21st of October of the year above given, a special conference was called, presided over by Elder Orson Hyde, of the Council of the Apostles, in which the case of Oliver Cowdery was considered. Before that conference, at which some two thousand Saints were present,[6] Oliver Cowdery said:
Friends and Brethren—My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfil the purposes of God, he called me to a high and holy calling.
I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by the book, "Holy Interpreters." I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the "holy interpreters." That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the everlasting gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sand-bars. This is true. The channel is here. The holy priesthood is here.
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 holy angels from on high. This priesthood we conferred on each other, by the will and commandment of God. This priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This holy priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person.
I laid my hands upon that man—yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him the priesthood, and he holds that priesthood now. He was also called through me, by the prayer of faith, an Apostle of the Lord Jesus Christ.
This speech was reported by Bishop Reuben Miller, who was present at the meeting where Cowdery spoke, and noted down in his journal at the time what was said, though his notes, it must be remarked, were not published until several years later.[7] The circumstance of Cowdery's return and the spirit of his speech is also supported by other testimony. In a letter dated at Cambridge Port, U. S. A., December 26, 1848, Wilford Woodruff—at the time one of the Twelve Apostles, and subsequently President of the Church—writing to Orson Pratt, then president of the British Mission, said:
Dear Brother Pratt—I received a letter from Elder Hyde saying that Oliver Cowdery had come to the Bluffs with his family; and made satisfaction to the Church who had voted to receive him into the Church by baptism; and Elder Hyde expected to baptize him the next day. He was assisting Elder Hyde to put the press in operation for printing, expected to send forth the "Frontier Guardian" soon. I was truly glad to hear this, as Oliver Cowdery was the first person baptized into this Church under the hands of Joseph, and is capable of doing good in the kingdom of God; I was truly glad to hear he had returned to the fold.[8]
The Star which published this letter was issued February 1, 1849.
George A. Smith, writing from Council Bluffs, under date of October 31st, 1848, ten days after Cowdery's speech before the conference, writes to Orson Pratt of this meeting:
Oliver Cowdery, who had just arrived from Wisconsin with his family, on being invited, addressed the meeting. He bore testimony in the most positive terms of the truth of the Book of Mormon—the restoration of the priesthood to the earth, and the mission of Joseph Smith as the Prophet of the last days; and told the people if they wanted to follow the right path, to keep the main channel of the stream—where the body of the Church goes, there is the authority; and all these lo here's and lo there's have no authority; but this people have the true and holy priesthood; "for the angel said unto Joseph Smith, Jr., in my hearing, that this priesthood shall remain on the earth unto the end." His testimony produced quite a sensation among the gentlemen present, who did not belong to the Church, and it was gratefully received, by all the Saints. Last evening (Oct. 30th), President Hyde and myself spent the evening with Brother Cowdery. He had been cut off from the Church by a council; had withdrawn himself from it; stayed away eleven years; and now came back, not expecting to be a leader, but wished to be a member and have part among us. He considered that he ought to be baptized; and did not expect to return without it. He said that Joseph Smith had fulfilled his mission faithfully before God until death; he was determined to rise with the Church, and if it went down he was willing to go down with it. I saw him today, told him I was going to write to you. He sends his respects to you; he says, "tell Brother Orson I am advised by the brethren to remain here this winter, and assist Brother Hyde in the printing office, and as soon as I get settled I will write him a letter." I remain, as ever, your brother in the kingdom of patience.
(Signed) GEORGE A. SMITH.[9]
The "Star" in which this letter was published was issued January 1st, 1849, a little more than two months after Cowdery's speech already quoted.
Oliver Cowdery had been excommunicated by the action of a High Council of the Church some ten years before, and it was held by some that he could only be restored by the action of a High Council.[10]
Such a council was therefore called. In the course of its proceedings Oliver said:
Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst. I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence, I come humbly, and throw myself upon the decisions of this body, knowing, as I do, that its decisions are right, and should be obeyed.[11]
On motion of Elder Orson Hyde, Oliver Cowdery was received into the Church by baptism. It was the intention of this Witness of the Book of Mormon to go with the body of the Church to the Salt Lake Valley, but while visiting with his fellow witness, David Whitmer, at Richmond, Missouri, he was taken ill and died, March 3, 1850. Previous to going to Richmond, for the purpose of meeting David Whitmer, his wife's brother, Oliver was detained by snow storms some two weeks at the temporary home of Samuel W. Richards—just then returned from his first mission to the British Isles.
Of his interesting association with Oliver, during this time, Elder Richards says:
To hear him describe in his pleasant but earnest manner the personality of those heavenly messengers, with whom he and the Prophet had so freely had converse, was enchanting to my soul. Their heavenly appearance, clothed in robes of purity, the influence of their presence so lovely and serene; their eyes that seemed to penetrate to the very depths of the soul, together with the color of the eyes that gazed upon them, were all so beautifully related as to almost make one feel that they were then present: and as I placed my hands upon his head where these angels had placed theirs, a divine influence filled the soul to that degree that one could truly feel to be in the presence of something that was more than earthly; and from that day to this—almost fifty years ago—the interest of those glorious truths upon the mind has never been lost, but as a beacon light ever guiding to the home of their glory for a like inheritance.
But before taking his departure he wrote and left with the writer of this the following statement, which we believe to be his last living testimony, though oft repeated, of the wonderful manifestations which brought the authority of God to men on earth:
TESTIMONY
While darkness covered the earth and gross darkness the people; long after the authority to administer in holy things had been taken away, the Lord opened the heavens and sent forth his word for the salvation of Israel. In fulfilment of the sacred scriptures, the everlasting gospel was proclaimed by the mighty angel (Moroni) who, clothed with the authority of his mission, gave glory to God in the highest. This gospel is the "stone taken from the mountain without hands." 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 of 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. Blessed is the elder who has received the same, and thrice blessed and holy is he who shall endure to the end.
Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph the Seer, was blessed with the above ministration and who earnestly and devoutly hopes to meet you in the celestial glory.
(Signed) OLIVER COWDERY.
To Elder Samuel W. Richards, January 13th, 1849.
Phineas H. Young, a brother of President Brigham Young, was present at Oliver's death, at Richmond, Missouri, and of that event said:
His last moments were spent in bearing testimony of the truth of the gospel revealed through Joseph Smith, and the power of the holy priesthood which he had received through his administrations.
David Whitmer, speaking to Orson Pratt and Joseph F. Smith, of Oliver Cowdery's death, said:
Oliver Cowdery died the happiest man I ever saw. After shaking hands with the family and kissing his wife and daughter, he said, "Now I lay me down for the last time; I am going to my Savior;" and he died immediately, with a smile on his face.[12]
This statement also agrees with the one David Whitmer published in his "Address to all Believers in Christ:"
Neither Oliver Cowdery nor Martin Harris ever at any time denied his testimony. They both died reaffirming the truth of the divine authenticity of the Book of Mormon. I was present at the death bed of Oliver Cowdery, and his last words were, "Brother David, be true to your testimony to the Book of Mormon." He died here in Richmond, Missouri, on the 3rd of March, 1850. Many witnesses yet live[13] in Richmond, who will testify to the truth of these facts, as well as to the good character of Oliver Cowdery.[14]
1. Times and Seasons, vol. II, p. 482.
2. See New Witnesses for God, vol. I, ch. 11.
3. See New Witnesses for God, vol. I, ch. 11; also Doc. and Cov., sec. 110.
4. That the Prophet Joseph understood the defects in the character of Oliver Cowdery is evident from some remarks he records in his journal concerning him, under date of December 18, 1833. They are as follows: "Blessed of the Lord is brother Oliver, nevertheless there are two evils in him that he must needs forsake or he cannot altogether escape the buffetings of the adversary. If he forsake these evils he shall be forgiven, and shall be made like unto the bow which the Lord hath set in the heavens; he shall be a sign and an ensign unto the nations. Behold he is blessed of the Lord for his constancy and steadfastness in the work of the Lord; wherefore, he shall be blessed in his generation, and they shall never be cut off, and he shall be helped out of many troubles; and if he keep the commandments, and hearken unto the counsel of the Lord, his rest shall be glorious." (History of the Church, vol. I, p. 465). It will be observed that the promises herein made to Oliver Cowdery are based upon the conditions specified in the above passage. That the conditions were not at least altogether complied with is well known, and is further witnessed by the fact that Oliver did not escape the buffetings to which the Prophet alludes. Still from out of this mist of human frailty, stands clear and strong the virtue which constituted him so dauntless a witness for the truth of God. "Behold he is blessed of the Lord for his constancy and steadfastness in the work of the Lord." Still he lost his station in the Church, and that which had been conferred upon him was finally given to Hyrum Smith, brother of the Prophet. See Doc. and Cov. 124:95.
5. Millennial Star, vol. 16, p. 133.
6. Millennial Star, vol. 11, p. 14.
7. Namely, 13th of April, 1859. See Deseret News of that date.
8. Millennial Star, vol. 11, p. 43.
9. Millennial Star, vol. 11, p. 14.
10. Fearing that silence as to the specific offenses of Oliver Cowdery might leave the reader to fancy that his wrong doing was more serious than it really was, I here state the charges against him sustained before the High Council at Far West, in 1838: 1st. "Persecuting the brethren by urging on vexatious law suits against them, and thus distressing the innocent. 2nd. Seeking to destroy the character of Joseph Smith, Jr., by falsely insinuating that he was guilty of adultery. 3rd. Treating the Church with contempt by not attending meetings. 4th. Leaving his calling, to which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. 5th. Disgracing the Church by being connected in the 'bogus' business, as common report says." (See Millennial Star, vol. 16, p. 133; also Missouri Persecutions, p. 179.) It should be observed that upper Missouri in 1838 was infested with a gang of sharpers engaged in counterfeiting the United States currency, and rumor, for a time, connected Oliver Cowdery with them: but whether he was, or was not, guilty of such connection was not proven before the council, it was merely proven that "rumors" connected him with those criminals. It should also be said that Oliver Cowdery was not present at the council which acted on his case; though of course an opportunity was given him to be present. How many of the charges brought against him would have failed had he been there to oppose them, one may not conjecture. It was a general time of turbulence in the affairs of the Church. A wave of wild land speculation swept through the country, and the Saints and some leading elders became entangled in it. Charges and counter charges were made; brethren misunderstood one another and became estranged in their feelings, and pride and bitterness prevented reconciliations. It was under such circumstances that Oliver Cowdery for a time was lost in the mists.
11. Deseret News of April 13, 1859.
12. Millennial Star, vol. 40, p. 774, Pratt and Smith statement.
13. This was said in 1887.
14. Address To All Believers in Christ, p. 8.
DIRECT EXTERNAL EVIDENCES—THE TESTIMONY OF THE THREE WITNESSES—SUBSEQUENT LIFE AND TESTIMONIES. Continued.
DAVID WHITMER.
David Whitmer continued to repeat his testimony to the truth of the Book of Mormon up to and including the very day of his death. Living for many years at Richmond, Missouri—from 1838 to 1888, half a century—he was frequently visited by all sorts of people, and in the latter years of his life by newspaper representatives especially, who came to inquire concerning the testimony he had given to the world to the truth of the Book of Mormon. For all these parties he had but one answer: "My testimony written in the Book of Mormon is true." It was sometimes elaborated by the addition of a description of the circumstances under which the great revelation was given, but there was never any deviation from the main facts published in his testimony which accompanies the Book of Mormon. He was not always fairly treated by those whose questions he answered; his statements were sometimes misrepresented, much to his annoyance; and having been taught the necessity for it by sad experience, in the later years of his life, he always took the precaution to have one or more of his personal friends present at interviews he granted to strangers.
Referring to these acts of misrepresentation concerning his testimony, in his pamphlet, "Address to all Believers in Christ", he makes the following refutation of the charges of denial:
It is recorded in the American Cyclopaedia and the Encyclopaedia Britannica, that I, David Whitmer, have denied my testimony as one of the Three Witnesses to the divinity of the Book of Mormon; and that the other two Witnesses, Oliver Cowdery and Martin Harris, denied their testimony to that book. I will say once more to all mankind, that I have never at any time denied that testimony or any part thereof. I also testify to the world, that neither Oliver Cowdery nor Martin Harris ever at any time denied their testimony. They both died reaffirming the truth of the divine authenticity of the Book of Mormon. I was present at the death bed of Oliver Cowdery, and his last words were, "Brother David, be true to your testimony to the Book of Mormon." He died here in Richmond, Missouri, on March 3, 1850. Many witnesses yet live in Richmond, who will testify to the truth of these facts, as well as to the good character of Oliver Cowdery. The very powers of darkness have combined against the Book of Mormon, to prove that it is not the word of God, and this should go to prove to men of spiritual understanding, that the Book is true. To show the reader what I have had to contend with, I give you below a copy of a leaflet which I had printed and distributed in March, 1881:
A PROCLAMATION
Unto all nations, kindred, tongues, and people, unto whom these presents shall come:
It having been represented by one John Murphy, of Polo, Caldwell county, Missouri, that I, in a conversation with him last Summer, denied my testimony as one of the Three Witnesses to the Book of Mormon.
To the end, therefore, that he may understand me now, if he did not then; and that the world may know the truth, 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 never have 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.
"He that hath an ear to hear, let him hear;" it was no delusion. What is written is written, and he that readeth let him understand. * * * I do not indorse any of the teachings of the so-called "Mormons," or Latter-day Saints, which are in conflict with the gospel of our Lord and Savior Jesus Christ, as taught in the Bible and Book of Mormon; for the same gospel is plainly taught in both these books as I understand the word of God.
And if any man doubt, should he not carefully and honestly read and understand the same, before presuming to sit in judgment and condemn the light, which shineth in darkness, and showeth the way of eternal life as pointed out by the unerring hand of God?
In the Spirit of Christ who hath said: "Follow thou me, for I am the life, the light and the way," I submit this statement to the world. God in whom I trust, being my judge as to the sincerity of my motives and the faith and hope that is in me of eternal life.
My sincere desire is that the world may be benefited by this plain and simple statement of the truth.
And all the honor be to the Father, the Son and the Holy Ghost, which is one God. Amen.
(Signed) DAVID WHITMER.
Richmond, Missouri, March 19, 1881.
We the undersigned citizens of Richmond, Ray county, Missouri, where David Whitmer has resided since the year A. D. 1838, certify that we have been long and intimately acquainted with him and know him to be a man of the highest integrity, and of undoubted truth and veracity.
Given at Richmond, Missouri, this March 19, A. D. 1881:
Gen. Alexander W. Doniphan.
Hon. George W. Dunn, Judge of the Fifth Judicial Circuit.
Thomas D. Woodson, President of Ray Co. Savings Bank.
J. T. Child, editor of "Conservator".
H. C. Garner, Cashier of Ray Co. Savings Bank.
W. A. Holman, County Treasurer.
J. S. Hughes, Banker, Richmond.
James Hughes, Banker, Richmond.
D. P. Whitmer, Attorney-at-Law.
Hon. Jas. W. Black, Attorney-at-Law.
L. C. Cantwell, Postmaster, Richmond.
George I. Wasson, Mayor.
Jas. A. Davis, County Collector.
C. J. Hughes, Probate Judge and Presiding Justice of Ray County Court.
Geo. W. Trigg, County Clerk.
W. W. Mosby, M. D.
Thos. McGinnis, ex-Sheriff Ray County.
J. P. Quesenberry, Merchant.
W. R. Holman, Furniture Merchant.
Lewis Slaughter, Recorder of Deeds.
Geo. W. Buchanan, M. D.
A. K. Reyburn.
At the same time the "Richmond Conservator" of March 24, 1881, said, editorially:
AN EXPLANATION
Elsewhere we publish a letter from David Whitmer, an old and well known citizen of Ray, [county] as well as an indorsement of his standing as a man, signed by a number of the leading citizens of this community, in reply to some unwarranted aspersions made upon him. There is no doubt that Mr. Whitmer, who was one of the Three Witnesses of the authenticity of the gold plates, from which he asserts that Joseph Smith translated the Book of Mormon (a fac simile of the characters he now has in his possession with the original records), is firmly convinced of its divine origin, and while he makes no effort to obtrude his views or beliefs, he simply wants the world to know that so far as he is concerned there is no "variableness or shadow of turning." Having resided here for near a half a century, it is with no little pride that he points to his past record with the consciousness that he has done nothing derogatory to his character as a citizen and a believer in the Son of Mary, to warrant such an attack on him, come from what source it may, and now with the lillies of seventy-five winters crowning him like an aureole, and his pilgrimage on earth well nigh ended, he reiterates his former statements, and will leave futurity to solve the problem that he was but a passing witness to its fulfilment.
David Whitmer died at his home in Richmond, on the 25th of January, 1888, in the eighty-fourth year of his life. His final testimony was given under the following circumstances:
On the evening of Sunday, January 22, at half past five o'clock, Mr. Whitmer called his family and a number of his friends to his bedside, and to them delivered his dying testimony. Addressing his attendant physician he said: "Dr. Buchanan, I want you to say whether or not I am in my right mind before I give my last testimony." The doctor answered: "Yes, you are in your right mind, for I have just had a conversation with you." He then directed his words to all who surrounded him, saying:
Now, you must all be faithful in Christ. I want to say to you all that the Bible and the record of the Nephites (Book of Mormon), are true, so you can say that you have heard me bear my testimony on my death bed. All be faithful in Christ and your reward will be according to your works. God bless you all. My trust is in Christ for ever, worlds without end. Amen.
* * * *
On Monday last (Jan. 23rd), at 10 o'clock a. m., after awaking from a short slumber he said he had seen beyond the veil and had seen Christ on the other side. His friends who were constantly at his bedside claim that he had many manifestations of the truths of the great beyond, which confirmed their faith beyond all shadow of doubt. He bore his long illness with great patience and fortitude, his faith, never for a moment wavering, and when the summons came, he sank peacefully to rest with a smile on his countenance, just as if he was being lulled to sleep by secret music. Just before his breath left his body, he opened his eyes, which glistened with the brightness of early manhood. He then turned them toward heaven, and a wonderful light came over his countenance, which remained several moments, when the eyes gradually closed and David Whitmer had gone to his rest.[1]
In the same issue of the paper from which this account of his death is taken, occurs the following description of Whitmer's connection with the coming forth of the Book of Mormon, and his being a Witness of its truth. Some inaccuracies as to details must be allowed for here, such as the omission of Martin Harris' name as one of the Three Witnesses, and the time of day that Oliver Cowdery and Joseph Smith called upon him in the field to go with them to become a witness to the Book of Mormon. Other accounts state that they came to him in the morning instead of the afternoon.[2] And it should be remembered that what follows is not given in the language of David Whitmer:
When he was twenty-four years of age and worked on his father's farm near Palmyra, New York, all that section of the country was more or less excited over the reported discovery by Joseph Smith of the gold plates from which the Book of Mormon was translated. Oliver Cowdery, the village school teacher, mentioned the matter to him and announced his determination to visit Smith and investigate the matter for himself, promising Mr. Whitmer, at the latter's request, to advise him of the result. A few days later he [Whitmer] received a letter from Cowdery, urging him to join him, which he did, being received by the "Prophet" with open arms. After remaining long enough to satisfy himself of the divine inspiration of Smith, the three returned to Whitmer's home, where it was agreed that the work of translation should be prosecuted.
Shortly after his return, and while he was plowing in the field one afternoon, he was visited by Smith and Cowdery, who requested that he should accompany them into the woods on the hill across the road for the purpose of witnessing a manifestation that should qualify him and Cowdery to bear witness to the divine authenticity of the Book of Mormon. Smith explaining that such procedure was in accordance with explicit instructions he had received from an angel of the Lord.
Repairing to the woods they engaged in prayer for a short time, when suddenly a great light shone around about them, far brighter and more dazzling than the brilliancy of the noon day sun, seemingly enveloping the wood for a considerable distance. A spirit of elevation seized him as of joy indescribable and a strange influence stole over him, which so entranced him that he felt that he was chained to the spot. A moment later and a divine personage, clothed in white raiment, appeared unto them, and immediately in front of the personage stood a table on which lay a number of gold plates, some brass plates, the "Urim and Thummim" and the "sword of Laban." All of these they were directed to examine carefully, and after their examination they were told that the Lord would demand that they bear witness thereof to all the world. * * * * * * * *
While describing this vision to us, all traces of a severe cold from which he was suffering disappeared for the time being, his form straightened, his countenance assumed almost a beautiful expression, and his tones became strangely eloquent. Although evidently no studied effort, the description was a magnificent piece of word painting, and he carried his hearers with him to that lonely hill by the old farm, and they stood there with him awed in the divine presence. Skeptics may laugh and scoff if they will, but no man could listen to Mr. Whitmer as he talks of his interview with the angel of the Lord, without being most forcibly convinced that he has heard an honest man tell what he honestly believes to be true.[3].
David Whitmer, like Oliver Cowdery, was excommunicated from the Church, and at about the same time.[4] But unlike Oliver Cowdery, he never returned, but remained estranged from the Church to the last day of his life. Still he always manifested a friendly disposition towards all believers in the Book of Mormon, however mistaken he may have considered them to be in the matter of Church affiliation. But while out of the Church as when in it, and certainly having no worldly purpose to serve by continuing in such a course, he steadfastly, as we have seen, adhered to his testimony to the truth of the Book of Mormon.
1. This account of David Whitmer's death is from the Richmond Democrat, of the 26th of January, 1888, a paper published in the town where his death occurred. It is copied into the Deseret News of the 8th of February, 1888; and in the Millennial Star, vol. 50, p. 139.
2. See statement of David Whitmer to William H. Kelley, G. A. Blakeslee, Sept. 15, 1882. Braden and Kelley Debate, p. 187.
3. Richmond Democrat, issue of Jan. 26, 1888.
4. For the same reasons that were given in the foot note explaining the case of Oliver Cowdery, I here give the charges brought against David Whitmer and sustained before the High Council: 1st. Not observing the Word of Wisdom, (See Doc. and Cov., sec. 89). 2nd. Unchristianlike conduct in neglecting to attend meetings, and uniting with and possessing the same spirit as the dissenters. 3rd. Writing letters to the dissenters in Kirtland, unfavorable to the cause and character of Joseph Smith, Jr. 4th. Neglecting the duties of his calling, and separating himself from the Church. 5th. Signing himself president of the Church of Christ in an insulting letter to the High Council, after he had been cut off from the presidency. The presidency of the Church alluded to was a local presidency over the Church in Missouri, in which position the Saints, some time before his arraignment before the High Council, refused to sustain him. (See Mill. Star, vol. 16, pp. 133, 134, also Missouri Persecutions, pp. 180-1.)
EXTERNAL, EVIDENCES—TESTIMONY OF THE THREE WITNESSES—SUBSEQUENT LIFE AND TESTIMONIES.
MARTIN HARRIS.
The experience of Martin Harris, with reference to his relations with the Church was somewhat different from that of Oliver Cowdery and David Whitmer. He was never excommunicated from the Church as they were, but when there was a general movement of the Church from Kirtland to Missouri, early in the summer of 1838—at which time the Saints may be said to have abandoned Kirtland—Martin Harris remained behind to live in Ohio, separated from the Church. It is evident, too, that his mind became somewhat darkened; for after the martyrdom of the Prophet Joseph, in 1844, when various persons arose claiming the right of leadership in the Church, Martin Harris for a time supported the claims of James J. Strang, and under the auspices of the latter's pseudo-church organization, went to England on a mission, in 1846; but he did not become very active in his missionary efforts, and soon returned to Kirtland, where he resided for many years, up to 1870, in fact. During all these years that he was separated from the Church, years of much spiritual darkness for him respecting many things pertaining to the great work of God, he nevertheless steadfastly held to the truth of his testimony to the Book of Mormon. However vascillating in other matters, in this he was firm and immovable. He did see the angel; he did see the plates, and the attendant sacred things; he was overshadowed by a glorious light, from the midst of which he heard the voice of God saying that the record had been translated by the gift and power of God. This testimony he never denied, but reaffirmed it over and over again. Finally, like Oliver Cowdery, he joined the Church and died in the faith. The circumstances surrounding this last event of his life, briefly told, are as follows: Elder Edward Stevenson, for many years a prominent traveling Elder of the Church, and who a few years before his death was made a member of the First Council of the Seventy—the third general quorum of the Church—became especially interested in Martin Harris. Elder Stevenson, when a boy in Michigan, in 1833, heard Martin Harris, who was on a mission at that time, testify to the appearance of the angel and his having seen the plates of the Book of Mormon. The testimony had great effect on young Stevenson's mind; and when, in 1869—thirty-six years later—he found Martin Harris living at Kirtland, naturally his interest in the Witness revived. After Elder Stevenson returned to Utah, from his eastern mission, he kept up a correspondence with Martin Harris, and the latter finally expressed a wish to visit Utah and rejoin his former associates. Elder Stevenson raised the means by subscription, went east and brought back with him Mr. Harris, arriving in Salt Lake on the 30th of August, 1870.[1] Mr. Harris addressed a large gathering of Saints in Salt Lake City on the Sunday following, September the 4th, reaffirming his testimony to the truth of the Book of Mormon, a thing he did repeatedly, both before public assemblies and in private conversation. He was received into the Church on renewing his covenants in baptism and reconfirmation. After spending some time in Salt Lake City, Mr. Harris moved to Smithfield, in Cache county, Utah; and subsequently he moved to Clarkston, where he continued to live at the home of his son, Martin Harris, Jr., until his death, which occurred on the 10th of July, 1875. In these later years of his life he continued to reaffirm his testimony to the truth of the Book of Mormon. It was the one theme above all others which occupied his mind and of which he loved to speak. A few hours before his death the bishop of Clarkston, Simon Smith, called upon him, and as the bishop drew near his bed the now aged Witness (he was in his ninety-third year), stretched out his hand with the remark: "Bishop, I am going." The Bishop, in answer, said he had something of importance to tell him about the Book of Mormon, viz., that at the request of Indians in Central America the Book of Mormon was about to be published in the Spanish language. "Upon hearing this," says his son, Martin Harris, Jr., in his letter describing the incident to George A. Smith, the Church historian—"Upon hearing this, father brightened up, his pulsation improved, and, although very weak, he began to talk as he formerly had done previous to his sickness. He conversed for about two hours, and it seemed that the mere mention of the Book of Mormon put new life into him."
Speaking of his condition a little later—the day before his death, in fact—his son says:
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 feel like a young man, for a little while. We begin to think he has borne his last testimony. The last audible words he has spoken were something about the Witnesses of the Book of Mormon, but we could not understand what it was.[2]
The next day, July 10th, 1875, he died.
1. See Stevenson's account of Harris' return to the Church, Millennial Star, vol. 44, pp. 78, 86, 87.
2. Deseret News (weekly) for July 28, 1875.
DIRECT EXTERNAL EVIDENCES—REFLECTIONS UPON THE TESTIMONIES OF THE THREE WITNESSES.
The direct evidence of the truth of the Book of Mormon found in the testimony 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 forth of the Nephite Record, affected them as Witnesses. In the Church and while out of it they steadfastly 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 jugglery on the part of Joseph Smith. They never allowed even the possibility of their being mistaken in the matter. They saw; they heard; the splendor of God shone about them; they felt his presence. Joseph Smith could never have produced such a scene as that which they beheld. They were not deluded. 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, straightforward 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 worthy to attend upon such an event, viz.: after morning devotional exercises common to all really Christian families of that period—the reading of a scripture lesson, singing a hymn, and prayer; and after arriving at the scene of the revelation, devout prayer again by the Prophet and each of the then-to-be Witnesses. The revelation then followed under the circumstances already detailed, which circumstances were of such a nature that the Witnesses could not be mistaken. There exists no possibility of resolving their testimony into delusion or mistake. Either they spoke the truth in their published Testimony to the world, or they were wilful, conscious liars, bent upon a wicked scheme of deception relative to a subject—religion—which, as it is the most sacred, so should it also be the furthest removed from the practice of deceptions.
Since, then, the possibility of mistake or delusion, is eliminated from the revelation to the Three Witnesses, let us consider the likelihood of conscious, intentional fraud; a deliberately 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 influential of the number; and withal so simple-minded in his honesty, that the world, if it knew him, would acquit him of guile, and regard him as a wholly impossible factor in practicing such a monumental delusion upon mankind as foisting 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 incapable of practicing deception, or formulating delusions. My argument is, merely, that they are less likely to be guilty of it than older men. Youth is essentially 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 aspirations, 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 desperately 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 persistence of these Witnesses in adhering to their testimony after their connection with Joseph Smith and the Church was severed is strong evidence against the presumption 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 divulge our secret compact, and I shall be execrated as a vile imposter by the whole world, I shall be repudiated by my own people, and driven out from all society a vagabond. At whatever cost I must cover up their iniquity, lest I myself by them be exposed to shame. Such, doubtless, would have been his course of reasoning; and had he with them conspired to deceive mankind, such, doubtless, is what would have taken place; for I maintain that men who would be base enough to concoct such a deception would also be base enough to expose it and become traitors when they became disaffected towards each other. But nothing of the kind took place. When these men violated the law of God and would not repent and forsake 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 malice; 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 overthrow, yet they never denied the testimony they bore to the truthfulness of the Book of Mormon. Through all the vicissitudes 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 beholding the demonstration of such almighty 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 immunity from the temptations of the adversary. 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 heinous sin of defiling 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 esteem 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 transgressed 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 scattered 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 wilderness, in a solitary way—hungry and thirsty, their souls fainting in them, and they had as yet no certain abiding place. Surely a people thus situated 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, humbly 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 redeemed from desert wastes was now an integral part, there was arising that storm of vexation which subsequently crystalized into congressional enactments 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 actively promulgating the Book of Mormon and the principles it teaches—in bringing to pass righteousness. They were exhorting 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 controversy that the Book of Mormon is not a bad book in the sense that it approves evil deeds, canonizes the vicious, lauds immorality, or in any way gives countenance 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 condemns sin. What motive, then, prompted these Witnesses to enter into a wicked collusion to deceive mankind in a matter so grave? Did they become villains that they might preach righteousness? Did they wickedly conspire to deceive mankind in order that they might spend their lives in toil, and suffering; and invite the opposition of the world as expressed in ridicule, scorn, vituperation, to say nothing of actual violence through malicious prosecutions before courts, illegal imprisonment, repeated acts of mob violence, ending in house-burning, in drivings, in cruel whippings, in other brutal assaults, and often in outright 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 conspiracy, 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 enumerated 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 doctrine 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 motives were pure, their purposes honest, their efforts praiseworthy, and having for their sole object the attainment of righteousness by themselves and by their fellowmen. Why, I ask again, should they become rogues and villains only to pursue a course that makes for righteousness, for a more exalted morality, for a higher spiritual life than at the time was known among men? It is incumbent 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 virtue; 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 valid answer to this contention to say that if the Three Witnesses cannot be proven to be conscious frauds and deceivers they may yet be relegated to that very large class known as the mistaken. We have already seen that such was the nature of the revelation vouchsafed to these Witnesses in attestation 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 standing not only unimpeached but unimpeachable; it must follow that they are God's solemn Witnesses of a great truth—the verity of the Book of Mormon.
1. The argument in this paragraph is suggested by a similar one in Paley's Evidences for Christianity; and indeed it may be said to be for the most part, a paraphrase of it.
2. For a fuller treatise of the ideas and the force of the argument here presented the reader is referred to vol. I of New Witnesses, ch. 17.