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.]