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THE TESTIMONY OF MIRACLES—THE EVIDENCE OF FULFILLED PROMISES.

It has been already remarked that Christian writers have attached too much importance to miracles as evidences of the divine authority of those who worked them; for the reason that in some instances the prophets of God have worked no miracles; in other instances impostors have worked miracles, and it is predicted for the future that the spirits of devils will have power to work miracles to deceive men. I have also pointed out the fact that miracles are not, properly speaking, events which take place in violation of the laws of nature, but that they take place through the operation of higher laws of nature not yet understood by man; hence the occurrences which are called miracles are only so in appearance, and we may confidently expect the day to come when they will cease to appear as miraculous.

I say that Christian writers have attached too much importance to the testimony based on what are called miracles; and yet I would not be understood as ignoring the importance which may attach to them as collateral evidence. When the miracles follow the claimants to divine authority in fulfillment of their promises, the testimony becomes very important indeed; for the reason that if certain miraculous gifts or powers are promised by the claimants of divine authority and then they do not follow—then, granting of course that their disciples comply with the conditions upon which the promises are based, the failure in the fulfillment of their promises would prove them impostors. More especially would miracles under these circumstances be strong proof of divine authority if the promises were of a nature beyond the power of man to fulfill, or of Lucifer to imitate. For example: Peter on the day of Pentecost, in the boldest manner conceivable, told the people on condition of their repentance and baptism that they should receive the Holy Ghost.

That, I take it, was a promise that could not be fulfilled by the agency of man; and still more revolting to reason would it be to suppose that the spirit of devils could influence the fulfillment of such a promise. It would be insulting to the dignity of God—blasphemy of the first degree—to say that agencies of Lucifer could confer the Holy Ghost. However great the powers which God in his wisdom has permitted Lucifer to retain, to confer the Holy Ghost, or in any manner to operate through or by it, is not one of them. If this promise made by Peter, then, is fulfilled, the people to whom he made it would have most positive proof that he held divine authority. Or, on the other hand, if this or any other promise of heavenly gifts or powers, though of a subordinate nature to the great promise of the Holy Ghost, should fail of fullfilment—provided always that the conditions were complied with—it would be all that was necessary to prove that the one making it was an impostor.

It is in the light of these reflections that I propose to submit the evidence of miracles to the divinity of Joseph Smith's mission. That is, making their chief weight as evidence consist in the fact that they are possessed and enjoyed by his followers in fulfillment of his promises to them.

John the Baptist, when he conferred the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery, told them that this Priesthood did not hold the power of laying on hands for the gift of the Holy Ghost; but that such power would be given to them later. Subsequently they received the higher or Melchisedek Priesthood under the hands of Peter, James and John, which gave them the authority promised by the Baptist—the power to lay on hands for the gift of the Holy Ghost.

In September, 1832, on the occasion of a number of Elders coming into Kirtland from their missions in the Eastern States, six of them met together, and Joseph Smith received a revelation directing their future labors, in the course of which the following commandment and promise were given to them: "Go ye into all the world, and whatsoever place ye cannot go into ye shall send, that the testimony may go from you into all the world unto every creature. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me—ye are my friends; therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost."¹

I thought proper to call attention to the fact that Joseph Smith claimed to have received power through ordination by heavenly messengers to confer the Holy Ghost by the laying on of hands; and then that afterwards in this revelation a promise of the reception of the Holy Ghost is made to all those who will believe the testimony of the servants of God in the new dispensation and be baptized for the remission of their sins. Accordingly Joseph Smith and the Elders of the Church have made this promise to all the inhabitants of the earth, and upon as many as have complied with the conditions prescribed, they have laid their hands and said—"Receive ye the Holy Ghost." If this promise that they shall receive the Holy Ghost fails, then the men making the promise stand convicted as impostors. If it is fulfilled, since, as already remarked, neither man nor the agencies of Lucifer can fulfill such a promise—God only—then it stands as very positive evidence that Joseph Smith through whom the promise is made was divinely authorized, and that he conferred divine authority upon others. If he was authorized to impart the Holy Ghost by an ordinance of the gospel, it follows also that he was divinely authorized to preach a new dispensation of the gospel, and re-establish the Church of Christ on earth. The only question that remains to be considered is, do those who comply with the conditions receive the fulfillment of the promise?

For over sixty years the gospel has been preached among nearly all the nations of the earth, during which time hundreds of thousands have received the message, and they have testified that to them the word of promise made to the ear has not been broken to the hope—but they have realized its fulfillment. Not always, and indeed not frequently, in the earth-quake, or the whirlwind, have they seen the evidence of having received the Holy Ghost; but in the whisperings of the still, small voice of the Comforter, which fills the soul with assurance; which enlarges while it quickens the intellect; makes broader while it sanctifies the affections; shows things to come, or testifies that Jesus is the Christ; through adversity or affliction is a voice in the ear saying, when those who have it would turn to the right hand or to the left, this is the way, walk ye in it; or which, though it brings together men and women from all nations and tribes of the earth, with all their diverse customs and peculiarities, yet makes them one people; blends all their desires in the accomplishment of a common purpose, and enables them to dwell together in perfect peace and unity. Such is the manner of its operations—and in such operations the saints have evidence of its existence among them; and the whole Church of Christ is ready and does testify to the world that the Holy Ghost is given in fulfillment of the promise made through Joseph Smith.

Following the promise of the Holy Ghost, in the revelation quoted, is this array of promises: "And these signs shall follow them that believe. In my name they shall do many wonderful works; in my name² they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them, it shall not hurt them; and the poison of a serpent shall not have power to harm them. But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation."³

The last part of the passage I have written in Italics that it might be the clearer understood that this promise of the miraculous gifts enumerated was not made that servants of God in the new dispensation might have evidence of what are commonly looked upon as miracles to point to in attestation of their divine authority; but are blessings given to the saints for their profit and salvation. For the very reasons that they were not given as evidence of divine authority, but as a promise of blessing to the saints, they will become all the stronger proof of divine authority in the ministry of the new dispensation, provided it can be proven that they follow those who believe. And I want to say, also, that because of the commandment that the servants of God shall not boast of these powers before the world is the very reason that so little has been said of them as proof of the divine mission of our New Witness; and even now I make their chief weight as evidence consist in the fact that their enjoyment is the fulfillment of a promise made by the God of heaven through Joseph Smith, which if it had not been fulfilled would prove him beyond all question an impostor. But I affirm that these promises are fulfilled in the experience of those who believe in, and accept the new dispensation and offer the following testimony in evidence:—

In the month of April, 1830, Joseph Smith was visiting at the house of a Mr. Joseph Knight, at Colesville, Broome County, New York. This gentleman had rendered the prophet some timely assistance while translating the Book of Mormon, and he was anxious that Mr. Knight and his family should receive the truth. While in Mr. Knight's neighborhood the prophet held a number of meetings. Among those who attended regularly was Newel Knight, son of Joseph Knight. He and the prophet had many serious conversations on the subject of man's salvation. In the meetings held the people prayed much, and in one of the aforesaid conversations with the prophet, Newel Knight promised that he would pray publicly. When the time came, however, his heart failed him, and he refused, saying that he would wait until he got into the woods by himself. The next morning when he attempted to pray in the woods, he was over-whelmed with a sense of having neglected his duty the evening before, in not praying in the presence of others. He began to feel uneasy and continued to grow worse both in body and mind, until upon reaching home his appearance was such as to alarm his wife. He sent for the prophet, who, when he came found Newel in a sad condition and suffering greatly. His visage and limbs were distorted and twisted in every shape imaginable. At last he was caught up off the floor and tossed about most fearfully. The neighbors hearing of his condition came running in. After he had suffered for a time the prophet succeeded in getting him by the hand, when Newel immediately spoke to him, saying he knew he was possessed of the devil, and that the prophet had power to cast him out. "If you know I can, it shall be, done," replied the prophet; and then almost unconsciously he rebuked Satan and commanded him to depart from the man. Immediately Newel's contortions stopped, and he spoke out and said he saw the devil leave him and vanish from sight.

"This was the first miracle which was done in this church, or by any member of it," writes the prophet; "and it was done not by man, nor by the power of man, but it was done by God and by the power of Godliness; therefore let the honor and praise, the dominion and the glory, be ascribed to the Father, Son and Holy Spirit, for ever and ever. Amen."

The following account of a miraculous healing is to be found in Hayden' History of the Disciples (Campbellites); and is the statement of witnesses hostile to the prophet and the work in which he was engaged:

"Ezra Booth, of Mantua, a Methodist preacher of much more than ordinary culture, and with strong natural abilities, in company with his wife, Mr. and Mrs. Johnson, and some other citizens of this place, visited Smith at his house in Kirtland, in 1831. Mrs. Johnson had been afflicted for some time with a lame arm, and was not at the time of the visit able to lift her hand to her head. The party visited Smith, partly out of curiosity, and partly to see for themselves what there might be in the new doctrine. During the interview the conversation turned upon the subject of supernatural gifts; such as were conferred in the days of the apostles. Some one said: 'Here is Mrs. Johnson with a lame arm; has God given any power to men on the earth to cure her?' A few moments later, when the conversation had turned in another direction, Smith rose, and walking across the room, taking Mrs. Johnson by the hand, said in the most solemn and impressive manner: 'Woman, in the name of Jesus Christ, I command thee to be whole; and immediately left the room. The company were awestricken at the infinite presumption of the man, and the calm assurance with which he spoke. The sudden mental and moral shock—I know not how better to explain the well attested fact—electrified the rheumatic arm—Mrs. Johnson at once lifted it with ease, and on her return home the next day she was able to do her washing without difficulty or pain.'"⁴

When the saints first settled at Commerce, afterwards called Nauvoo, it was a very unhealthy locality. Malaria was prevalent and other people who had tried to make a settlement there had failed. The exposure to which the saints had been subjected in their expulsion from Missouri, made them easy victims to the malaria. By the middle of July, 1839, the greater part of them were stricken down of the fever, and in the most helpless condition. From the 21st of July to the 23rd, inclusive, there were remarkable manifestations of the power of God in the church through the administrations of the Prophet Joseph to the sick. His own account of the matter in his journal is extremely brief, it stands thus:

"Sunday, 21st. There was no meeting on account of much rain and much sickness; however, many of the sick were this day raised by the power of God, through the instrumentality of the Elders of Israel ministering unto them in the name of Jesus Christ."

"Monday and Tuesday, 22nd, 23rd. The sick were administered unto with great success, but many remain sick, and new cases are occurring daily."⁵

Another hand, however, has recorded the manifestation of God's power on that memorable 22nd of July, 1839, that of Wilford Woodruff, now President of the church, and I quote his account of it.

"In consequence of the persecutions of the saints in Missouri, and the exposures to which they were subjected, many of them were taken sick soon after their arrival at Commerce, afterwards called Nauvoo; and as there were but a small number of dwellings for them to occupy, Joseph had filled his house and tent with them, and through constantly attending to their wants, he soon fell sick himself. After being confined to his house several days, and while meditating upon his situation, he had a great desire to attend to the duties of his office. On the morning of the 22nd of July, 1839, he arose from his bed and commenced to administer to the sick in his own house and door-yard, and he commanded them in the name of the Lord Jesus Christ to arise and be made whole; and the sick were healed upon every side of him.

"Many lay sick along the bank of the river; Joseph walked along up to the lower stone house, occupied by Sidney Rigdon, and he healed all the sick that lay in his path. Among the number was Henry G. Sherwood, who was nigh unto death. Joseph stood in the door of his tent and commanded him in the name of Jesus Christ to arise and come out of his tent, and he obeyed him and was healed. Brother Benjamin Brown and his family also lay sick, the former appearing to be in a dying condition. Joseph healed them in the name of the Lord. After healing all that lay sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the saints were living at the old military barracks. Among the number were several of the Twelve. On his arrival, the first house he visited was that occupied by Elder Brigham Young, the President of the Quorum of the Twelve, who lay sick. Joseph healed him, then he arose and accompanied the prophet on his visit to others who were in the same condition. They visited Elder W. Woodruff, also Elders Orson Pratt and John Taylor, all of whom were living in Montrose. They also accompanied him.

"The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room, the prophet of God walked up to the dying man and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered 'Yes'. Joseph asked him if he had faith to be healed. He answered, 'I fear it is too late; if you had come sooner I think I could have been heald.' The prophet said, 'Do you believe in Jesus Christ?' He answered in a feeble voice, 'I do.' Joseph then stood erect, still holding his hand in silence several moments; then he spoke in a very loud voice, saying, 'Brother Fordham, I command you in the name of Jesus Christ, to arise from this bed and be made whole.' His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundations. Brother Fordham arose from his bed, and was immediately made whole. His feet were bound in poultices which he kicked off; then putting on his clothes he ate a bowl of bread and milk and followed the prophet into the street.

"The company next visited Brother Joseph Bates Noble, who lay very sick. He also was healed by the prophet. By this time the wicked became alarmed and followed the company into Brother Noble's house. After Brother Noble was healed, all kneeled down to pray. Brother Fordham was mouth, and while praying, he fell to the floor. The prophet arose, and on looking around he saw quite a number of unbelievers in the house, whom he ordered out. When the room was cleared of the wicked, Brother Fordham came to and finished his prayer.

"After healing the sick in Montrose, all the company followed Joseph to the bank of the river, where he was going to take the boat to return home. While waiting for the boat a man from the West, who had seen that the sick and dying were healed, asked Joseph if he would not go to his house and heal two of his children, who were very sick. They were twins and were three months old. Joseph told the man he could not go, but he would send some one to heal them. He told Elder Woodruff to go with the man and heal his children. At the same time he took from his pocket a silk bandanna handkerchief, and gave to Brother Woodruff, telling him to wipe the faces of the children with it, and they should be healed; and remarked at the same time: 'As long as you keep that handkerchief it shall remain a league between you and me.' Elder Woodruff did as he was commanded, and the children were healed, and he keeps the handkerchief to this day.

"There were many sick whom Joseph could not visit, so he counseled the Twelve to go and visit and heal them, and many were healed under their hands. On the day following that upon which the above-described events took place, Joseph sent Elders George A. and Don Carlos Smith up the river to heal the sick. They went up as far as Ebenezer Robinson's one or two miles—and did as they were commanded, and the sick were healed."⁶

The manifestation of God's power was by no means confined to the personal ministry of Joseph Smith, nor to the land of America. God honored the ministrations of those who received authority through his prophet, and poured out his blessings on those who received the message in distant lands, as will be seen by the testimony I now introduce.

The following is an Editorial in The Merlin, a non-Mormon paper, published in Merthyr Tydvil, Wales, under the caption of an "Extraordinary Occurrence."

"During the night of Friday week (Sept. 22nd, 1848) between the hours of eleven and twelve, a very extraordinary occurrence took place in Newport. A young man named Reuben Brinkworth was, in 1840 (?) at Bermuda, on board the Terror, Commodore Franklin, in the Arctic expedition, when, in the midst of a storm of thunder and lightning, he was suddenly deprived of both hearing and speech, and in that deplorable condition returned to Stroud, in England, of which place he was a native. He has since been residing with Mr. Naish, basket maker, Market Street, Newport, who, with several other persons, is attached to the community of people known as 'Mormons.' Persons of this denomination have been able to communicate their doctrines to Brinkworth, by means of writing, signs, and the finger alphabet. His sad condition they allege, excited their sympathy for his spiritual as well as temporal welfare; and their doctrines made very considerable impression upon him—perhaps, more especially, because their creed was that God did perform miracles in these days as he did in the days of old, and a miracle might be wrought in his favor. On Friday night week, the young man was seized with a kind of fit, in which he continued some time; and on his recovery he was called upon, by sight,⁷ to believe in the Savior, that the healing power of God might be exercised in his behalf. He was moreover earnestly entreated to be baptized; but this was very strongly opposed by a person in the room. The deaf and dumb man, however, signified his acquiescence. He was taken to the canal and baptized in the name of our Savior; and immediately on coming up out of the water, he cried out, "Thank the Lord, I can speak and hear again as well as any of you!" He now speaks fluently and hears distinctly; which miraculous circumstance is attributed to the power of Providence by the friends of the young man; who called at our office with him, and gave us the details. We have heard from another source that this happy change in the young man's condition is supposed to have been produced by the action upon him of the electric fluid during the thunder storm of the Friday night. We shall not take upon ourselves to decide this matter."

Subsequently Mr. Reuben Brinkworth himself made a statement of the miraculous event, and it was published in the Millennial Star, from which I quote it.

"On the 2nd of July, 1839, I entered on board the Terror, Commodore Sir J. Franklin being then about to set out on a voyage of discovery for a northwest passage to India. Upon returning to England we landed at Bermuda on the 16th of July, 1843, and in the afternoon of the same day a terrible thunder storm occurred, in which I was suddenly deprived of my hearing and speech. At the same time five of my comrades, viz., John Ennis, William Collins, John Rogers, Richard King, and William Simms were summoned into eternity. I remained insensible fifteen days—perfectly unconscious of all that was passing around me; but upon the return of reason, came the dreadful conviction that I was deprived of two of my faculties. I well remember the period, and shall ever continue to do so—language cannot describe the awful sensations that pervaded my mind when I became fully sensible of the reality of my condition.

"I will here remark, that the subject of religion had never troubled my mind; nor did the calamity I was called to suffer awaken any feeling akin to it; nevertheless I felt a certain feeling of gratitude that I had not met with the same fate as my more unfortunate companions; yet I must, to my shame, confess that it was not directed to the Great Disposer of all events, who could have taken my life as those of my companions, had he willed it. But it was not his design. I was spared, and am now a living witness of his loving kindness to the most abandoned sinners, if they will turn and seek his face.

"At that time I was about nineteen years old. After remaining at Bermuda about three weeks, we again set sail for England, and reached Chatham on the 14th of December. I remained there only fourteen days, after which I went to London, and, by the kind assistance of some gentlemen, entered the deaf and dumb school in Old Kent Road, where I remained for ten weeks, but not liking the confinement, and being from home, I became dissatisfied and unhappy, and resolved to leave it, and accordingly did so. I then went to George Lock's, Oxford Arms, Silver Street, Reading, with whom I lived eighteen months, supporting myself the whole of that period upon the wages I earned on board the Terror. I afterwards went to Rugby not to remain there, but on the way to my mother at Stroud, Gloucestershire.

"I will here relate a circumstance of cruelty of which I was made the sufferer; being thirsty, I stepped into a public house to get something to drink; there were gentlemen in the parlor, who, seeing that I was dumb, motioned me to them, and put many questions in writing, which I answered in the same manner. While I was thus being questioned, one of the men went out and brought in a policeman, who hauled me away to the lock-up in which place I was kept all that night, the next day, and following night, and on the morning of the second day I was taken before a magistrate who ordered me to be taken to a doctor, where I underwent an operation, namely having my tongue cut in two places; he became satisfied that I was both deaf and dumb, and then I was discharged. From the treatment I had received I was determined to go to another of the magistrates of that town, to whom I related by writing what had happened. He said very little to me, more than that he would write to London respecting it, and I have since heard from a gentleman, that the magistrate who examined me, has been removed from his office. I then continued my journey to Stroud, which I reached without any other inconvenience, and remained there two days. I then went to Newport, Monmouthshire, and occupied my time in teaching the deaf and dumb alphabet for about three years, at the end of which I became acquainted with the Latter-day Saints. At that time I was lodging at a public house, kept by James Durbin, sign of the "Golden Lion," Pentonville. One of the customers of this house became acquainted with me and prevailed upon me to go and live with him and his brother, who was a member of the Latter-day Saints' Church. There I first became acquainted with the doctrines taught by this people, by reading and by means of the finger alphabet. I continued to investigate them for about three months, when I felt convinced of the truth of those doctrines which have since become so beneficial to my temporal and eternal welfare. On the 22nd of September I had been, by means of the deaf and dumb alphabet, conversing freely with some of the Saints, and had fully determined to be baptized that evening; therefore I expressed my desire to receive the ordinance of baptism, and was taken to the canal early on the morning of the 23rd, and baptized in the name of the Father, Son and Holy Ghost; and upon my head emerging from the water, I heard the voices of persons upon the towing path, and this was the first sound I had heard since my deprivation upon the island of Bermuda, in 1843. With my hearing came also my speech, and the first words that I uttered were, 'Thank the Lord, I can speak and hear again as well as any of you.' I scarcely need state my own surprise at the moment, but such it was, and it appears marvelous in my own eyes, not that God is possessed of such power, but that he should manifest it in my behalf. I have much cause to praise him and glorify his holy name, for in obedience to his divine commands, I not only received the remission of my sins, which I esteem above all earthly blessings, but also the removal of my deafness and dumbness; and now I can hear as distinctly and speak as fluently as I ever did, although I have been deprived of both these faculties for upwards of five years, not being able to hear the loudest noise, nor to use my tongue in speech.

"There is a mistake in the Merlin of the date of my landing at Bermuda, it should have been 1843, instead of 1840. The same error appeared also in the Millennial Star, No. 22, Vol. X, which was caused by extracting the account from that paper.

"The following individuals are witnesses to my baptism:

"HENRY NAISH,

"JOHN ROBERTS,

"JOHN WALDEN. Members of the Church.

"JANE DUNBIN,

"THOMAS JONES,

"JACOB NAISH. Non-Members."⁸

I quote the following cases from one of the publications of the church—the Millennial Star—from which alone could be selected enough of such incidents to fill a large volume. These letters were addressed to Elder Orson Pratt, one of the Twelve Apostles of the New Dispensation, who in 1848-50 was Editor of the Star and President of the European Mission: