It is wonderful how the Lord of heaven has safe-guarded every act in the story of the Restoration, that there may be no question as to its actuality. That Joseph Smith was a great prophet there can be no question. He will remain forever the divinely appointed leader of the dispensation of the fulness of times. His work is sufficient to establish his claim as a prophet. The far-reaching results that have followed his ministry are sufficient evidence of his divine inspiration. Founded in the midst of the age of science and progress, the system he introduced is "a marvelous work and a wonder." There are, however, enemies innumerable to the restoration who do not hesitate to cast doubt upon it. "How shall we know," ask the opponents of the Prophet, "that he really saw a vision, or that he received authority from heaven? Is it not possible that he was himself deceived about those things? Or is it not possible even that he lied deliberately about them? The word of the Prophet alone may be sufficient for you who have been converted to believe in him; but to us who do not believe in him, what evidence can be given to us that we may know that he was neither deceived nor deceiving?" The question is fair, and to it can be made a fair answer:—Not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses.

This assertion may seem both broad and rash. On that beautiful morning in the early spring of 1820, when the boy, Joseph Smith, went into the grove to pray, he went alone. He took no boon companion with him, nor did he even reveal to his mother the purpose of his visit to the grove. And when the Father and the Son appeared to him in glorious vision, he was still alone. No other mortal was present during that wonderful appearance. How, then can anyone bear corroborative testimony of the actuality of that vision?

Joseph Smith claims to have seen no further visions for some three and a half years. But when he retired on the evening of the twenty-first of September, 1823, he prayed earnestly to the Lord to vouchsafe him some further word as to the nature of his mission upon earth. Joseph Smith was alone then. He had no friend with him in his room. He sent for neither father, nor mother, nor brother, nor sister. In the privacy of his own chamber he prayed, pouring out his heart to his God. And in answer to the fervent prayer, an angel of heaven appeared in another glorious vision. It was Moroni, a Nephite, a resurrected being. Three times he appeared to the boy that night and once in the forenoon of the following day. Four times, then, in about twelve hours, the angel Moroni—so the Prophet claims—appeared to him, and each time the boy was alone. No other living mortal was near. Again it may be asked, How can anyone bear corroborative testimony to the actuality of these visions?

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.