“1848,” Ronald D. Dennis, ed., Prophet of the Jubilee (Provo, UT: Religious Studies Center, Brigham Young University, 1997), 173–192.
Lecture of the Apostle O. Pratt at the Manchester Conference
(Continued from the last Issue.)
III. WHY is Zion commanded to “get up into the high mountain?” Why did he exclaim so emphatically, “O Zion, that bringest good tidings, get thee up into the high mountain?” Surely he must have seen some cause of an important nature, why Zion should go into a high mountain, or he never would have uttered a commandment to take effect nearly 3000 years in the future. The principal cause why Zion should be required to “get up into a high mountain” is, that they might build a house of God there, in fulfillment of prophecy. Micah (chap. 4) says, “But in the last days it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine, and under his fig tree; and none shall make them afraid: for the mouth of the Lord of Hosts hath spoken it.” All this was to take place in the LAST DAYS. We can see, then, the propriety of Isaiah’s calling upon the people of the latter-day Zion to get up “into the high mountain.” For it is there that the “house of the God of Jacob is to be built.” It is from the mountains that Zion shall send forth her perfect law to teach the kings of the earth wisdom, and the nations afar off a perfect order of government. It is in the house of God, which shall be in the mountains, that “many nations” shall be taught in the ways of the Lord, and be instructed to “walk in his paths.” There must be something connected with the house of God in the mountains which is very peculiar, or it would never excite the attention of many nations. There are many thousands of houses built up at the present day, professing to be the houses of God. Scores of them are to be seen in almost every city in America and Europe; yet there does not appear anything very striking in any of them. There is not one house among the whole of them that has excited the attention of even one nation. There is a very good reason for this: for all nations have been entirely destitute of a “house of God” for more than seventeen hundred years. Indeed, the house of God was not to be built again until in the LAST DAYS; and, when it was built, it should be built in the mountains, and not in several hundred places among the nations. The “house of God” could not be built without new revelation to give the pattern. Without new revelation Zion would not know the precise time to “get up into the high mountain,”—they would not know the precise mountain where God would have his house to be built. The “house of God” never was in any past age, and never can be in any future age, built without express commandments or new revelations being given to the people who built it. When the house of God shall be built in the right time, and in the right place, and according to the right pattern, and by the right people, then it will be acknowledged by the God of Jacob—then his glory shall rest upon it, and his presence shall come into it. Then “he shall sit between the cherubims,” and reign in the midst of Zion. Then the wicked shall tremble, and the inhabitants of the earth shall be moved. Then “many nations” shall say, Come, let us go up to Zion, for God is there; his house is there; his people are there; his law is there; his glory and power are there; the “perfection of beauty” is there; whatsoever is great, and good, and noble is there! Come then, let us go up, “for he will teach us of his ways, and we will walk in his paths;” and we will no more lift up our swords against nations, but convert them into the peaceful implements of husbandry, and henceforth dwell with the people of God. It is to accomplish this great, this marvellous, this wonderful work, that Zion in the last days is commanded to get up “into the high mountain.” Thousands of her noble sons have already traversed the widely-extended plains of North America, and have ascended the great central range of mountains that form, as it were, the backbone of that continent; and among its deep, retired, and lonely recesses they have “sought” out a resting place for the children of Zion. In the spring of 1847, eight of the quorum of the Twelve, in company with 135 others, left Council Bluffs on the Missouri river, as pioneers, to explore the great interior of the continent, and find a place suitable for the location of the Saints. We prepared ourselves with astronomical and other scientific instruments of every kind, namely, one circle of reflection, two sextants, one quadrant, two artificial horizons, one large refracting telescope, several smaller ones, two barometers, several thermometers, besides nautical almanacs, books, maps, &c. We also invented a simple machinery, attached to a wagon wheel, by which the whole distance, as well as distances from place to place, were accurately measured. By the aid of these instruments, the latitudes and longitudes of the most prominent places upon our route were obtained, as also their elevations above the sea. Geographical descriptions of the streams, rivers, lakes, plains, deserts, mountains, and vales, will also be found throughout the journals kept by us. Botanical and zoological observations were not forgotten by the scientific among us; and, indeed, the whole journey was rendered intensely interesting to the lovers of nature. New sceneries, sublime beyond description, were constantly exhibiting themselves to our delighted vision. Mineral springs, hot springs, mineral tar springs, caves, and numerous other natural curiosities, were found in abundance which constantly kept our inquisitive friends busy.
In the latter part of July we arrived in the valley, called by us the “Valley of the Great Salt Lake;” here we located a site for a city, called by us, the “Great Salt Lake City.” In this city we reserved a block for the building of a “house unto the God of Jacob”—this we called the “TEMPLE BLOCK.” The latitude of the northern boundary of this block, is 40 45’ 44”; its longitude is 111 26’ 34” west of Greenwich. Its altitude above the level of the sea, is 4300 feet. This valley is almost shut up by high ranges of mountains on the east, west, and south, and by the Great Salt Lake on the north. Two of the highest peaks of this range of mountains on the east are elevated about 1 1/
It will be perceived that the site for the city is in the same latitude as the city of New York. And it is highly probable that all the variety of grains and fruit, so abundant in New York, can be raised in the valley. The average temperature during the month of August, in the heat of the day, was about 96 (Fahrenheit’s scale), which is about the same as in the same latitude on the eastern coast of that continent. The nights are cool and refreshing. The mountain breezes gentle, generally changing their directions with the sun, so that in twenty-four hours a pure, reviving breeze is experienced from every point of the compass. The winters mild and pleasant; the grass remaining green the year round. Cattle, sheep, horses, mules, &c., graze at all seasons. The cutting and laying up of hay is unnecessary. It will be necessary to irrigate the soil, as there is not much rain that descends into the valley. The showers of rain, and hail, and snow, generally fall upon the mountains, where the vapor is condensed by coming across the snow, and immediately precipitates itself upon surrounding hills and forests, beautifully illustrating the prediction of Isaiah (chap. xxxii.), who prophesies that the calamities of Israel should continue, “until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness, quietness, and assurance forever. And my people shall dwell in a peaceful habitation, and in sure dwellings, and in quiet resting places: when it shall hail, coming down on the forest; and the city shall be low in a low place.” To stand upon the site of our city, and cast our eyes up to the elevated regions above us, and see the showers of hail and snow descending upon the dark forests of the mountains, we could exclaim with the ancient prophet, the surely “the city is LOW in a LOW place!”—the mountain storms do not affect her!—the “hail” of the high forests does not disturb her “quiet resting places!”
If ever a city was low in a low place, when compared with the mountains in its neighborhood, it is the “Great Salt Lake City.” Or if ever a city was high in a high place, when compared with the general surface of the earth, or with the sea level, it is the Salt Lake City. Well might the ancient prophets speak of Zion going up into the high mountain, and of the house of the God of Jacob being built in the mountains, when it is ascertained that the “TEMPLE BLOCK” is 4300 feet above the level of the ocean. It cannot, for a moment, be supposed that Zion would go up to the top of some mountainpeak, and undertake to build a city and a Temple upon its snowy summit. But the word mountain, in those passages, doubtless means some high elevated portions of the earth, and yet not so high as to be rendered sterile by eternal frosts and snows, for this would unfit it for the residence of man. Isaiah (in chap. lxii.) says, “Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy People, The Redeemed of the Lord: and thou shalt be called, SOUGHT OUT, A city not forsaken.” By this passage it seems that the daughter of Zion was not only to “get up into the mountain,” but was to locate a city in a place “sought out.” From this we learn, also, that the latter-day Zion was not to be built where Zion anciently stood, that is, in Jerusalem, the place of which has been well known for ages; but in the “high mountain,” in a place unknown, that should be “sought out” or searched after; and there they should be called, “The holy people,”—“The redeemed of the Lord,”—“A city not forsaken.” This was something, too, that was to take place in connection with the great preparatory work for the coming of the Lord; for it will be seen in the above passage that the “end of the world” was about this time to hear a proclamation concerning his coming, “his reward being with him, and his work before him.” “How beautiful upon the MOUNTAINS are the feet of those who are publishing” “good tidings”—that are saying unto Zion, “Behold, thy God reigneth.” Let the servants of the Lord cry aloud to the children of Zion scattered abroad, saying, Go ye “up into the high mountain,” and build yourselves a city, and the God of Jacob a house; for “he will suddenly come to his Temple,” and “reign in mount Zion, and in Jerusalem, and before his ancients gloriously.”
Observations on a Sermon about “The Latter-day Saints and Miraculous Gifts”
THE AUTHOR and publisher of the above sermon is the Rev. David Evans, Curate of St. David’s Church, Carmarthen; who was brought up in the Carmarthen Presbyterian Academy, and was a minister with the Independents; but after that he was a student in Lampeter College, and now he is an approved priest. The name attached to the sermon is the only reason I consider making comments on it. The great task Capt. Jones has in looking after about three thousand Saints, prevents him from commenting on everything that may be published against our religion; but somehow or other, it happens most often that the books that are published against the Saints, especially Mr. Evans’s sermon, have already been answered by him in various books. Now, if our opponents were to be sensible and honest enough to read our books before publishing, they would save a lot of trouble to themselves and us; for they could find their reasons, together with our answers to them, published already. I thought when I gave my sixpence for this ten-page sermon that I was buying an original product, and one worthy of the order of priesthood; but when I saw that the most particular materials of the product had been in the skull of W. R. Davies, Dowlais (Baptist) and a host of other heretics in the eyes of the Pure Church, I was tremendously disappointed.
Having given that much preamble, I come more particularly to note the content of the sermon. The text our preacher chose is seen in Mark xvi, 17, 18, which is, “And these signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” Those are the words of Jesus Christ; and heaven and earth must pass before one word of them fails. I wish I could say that about Mr. Evans’s sermon: perhaps, maybe, before an uneducated reviewer like myself has passed, and the Bible before me, every syllable of it will have fled from shame. Our friend begins by saying that “many false prophets are rising up, saying of Christ, Behold he is in the wilderness—namely over with the Mormons in the American desert; or behold he is here in the secret rooms with us, and not in the country’s churches and chapels;” and later on in his sermon, “he warns the people in the language of Christ, ‘Do not go’ (to the wilderness, nor to the highways, nor to the secret rooms) ‘after them, and do not believe them.’” Where did Mr. Evans learn this? Did he hear that the Saints say that Jesus Christ is now in the American desert, or in some secret rooms in this country? What, Mr. Evans? Did you not hear that the “Princites,” (the men who were priests like yourself, and also in the same college as you), say that Christ has come, and that they have him in a chapel in New Charlinch, near Bridgewater; and this chapel is called by them “Aga Pamona”? (See ‘Millennial Star,’ May 15, 1848.) The Saints do not believe that Christ has come to a wilderness, or a room, or a church, or a chapel, or Aga Pamona either so far, or that he will ever come; but they believe he will come on the clouds of heaven, and that every eye will see him, and that there will then be no argument that he will come to a wilderness or a church, since the matter will be proven with flaming fire, to those “who do not know God, and do not obey the gospel of Jesus Christ.” It is not strange that Mr. Evans should have spoken so foolishly, because he is so ignorant of the Saints and their religion that he does not know that they are the same people as the Mormons, and that the followers of Joseph Smith in America are not the same people as the Saints in Wales. For proof of this ignorance, read the first two pages of his sermon. What can be more foolish than seeing a man going to show the deceit of people and their religion, without knowing much of anything about the one or the other? That is like a blind man trying to show who is sightless.
Further, Mr. Evans says of the Saints as follows:—“These men are dissenting from the church of God, as well as from all other religious people of the age, and thus they are some sort of double Nonconformists” (page 4). What church, pray, is “the church of God?” If it is the Church of England, then those of “all other religious people of the age” are the churches of the devil; and the dissent of the Saints from them, as far as that goes, is good; for they are retreating from evil. The truth is this;—if the Saints dissent from the religions of this age, they do not dissent from the religion of Christ and his apostles; but as for the Church of England it has dissented from the Church of Rome, and all other religious believers of the age have dissented from the Church of England. Now, if the Church of Rome was not the Church of God, then God had no church before the existence of the Church of England: consequently, whoever dissents from the Church of England is like the heathen and the publican. Then, if the Saints have withdrawn from the world, they cannot also have withdrawn from the Church of God. I believe in world and church, but not purgatory. Let Mr. Evans decide then, whether it is from the world or the Church that the Saints have withdrawn. Again says our preacher,—“They believe they are particular objects of God’s grace and spirit, having received light and wisdom from heaven, that the world in general knows nothing of them, and that everyone who does not share their secret is ‘innate and without the Spirit.’” This teacher is as earthly as Nicodemus. The “world” of course knows about all his light and wisdom, before it wonders at the Saints’ saying; and if he does not receive from heaven, or know much more than the world, he is “innate and without the Spirit.” Despite all the colleges that there are in the country, we need one more—one to teach common sense.
On page 6, Mr. Evans comments on the promise in his text, as follows:—“The Lord promises here that he would bear witness to the gospel through miracles; and this promise he fulfilled in the first age of the church.” Now, before we can believe that the promise was fulfilled at that time, we need to know to what sort of men it was given; and Jesus Christ gives us this answer—“And these signs shall follow them that believe.” If we believe the gospel as did the men of old, the promise is for us too; and if we do not believe, and accept baptism as they did, then we cannot be saved either. Also, if we believe as they did in time past, and without the signs following us, Christ must be lying; or else, if Christ is truthful, then Mr. Evans is lying, because he says they have ended. Perhaps, if we were to look what was the purpose of the “signs to follow” the believers, we would find out if they are needed now or not. We find that time, they are so again, if they possess mankind now, they need to be cast out; of course. Mr. Evans says on this subject on page 18, “The miraculous power is not seen now casting fierce devils out of men’s bodies; but such cruel and odious devils are cast out of the souls of sinners constantly.” A man’s soul is in his body; and if devils are cast out of the soul, they must be cast out of the body: and since “such cruel and odious devils” disturb men now, there is as much need as ever for the promise at present. Another thing promised to the believers is “speaking with new tongues:” but what could be the purpose of that, I wonder? Mr. Evans can answer first:—“The ability to speak with new tongues is for convincing the unbeliever” (see p. 13). Were the tongues the best thing in former times for convincing the unbeliever? If so, why would tongues not be the best thing again? These tongues could not but convince the unbeliever at that time: how is the unbeliever to be convinced in our age? If there is a new way, that is an addition to the scriptures. Now, the scriptures can answer what “speaking with tongues” is; who knows but that the two parties may agree. It is said in I Cor. xiv, 2, as follows—“He that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.” If it was in unknown languages the apostles were preaching, they were not speaking to “every creature,” rather to God, for the people did not “understand” them; and if they did understand them, like those devout men on the day of the Pentecost, they would not believe, any more than they did, because God said, “With other lips will I speak unto this people; and yet for all that will they not hear me” (I Cor. xiv, 21). Perhaps they would not all say that they were “full of new wine,” or “becoming mad.” A fair trial of the tongues as a means of convincing was had on the Pentecost; but no one there believed until Peter preached after that in the common language (Acts ii, 14–40). The same sort of tongues were spoken on the Pentecost as in Ephesus (Acts xiv, 6); only that men happened to be present in the former place who could understand the languages, and not in the latter. The purpose of the unknown tongues to follow them that believe, is to edify the persons who use them (I Cor. xiv, 4), and by interpreting them, to edify the church also (ver. 5). Read the whole Testament, and prove to me that that is not their purpose, and that they are not needed again to edify the believers. If Mr. Evans proves that the apostles preached the gospel in unknown tongues, then I shall prove that no one “understood” them, if they did not “interpret;” or, if some did understand them, that they would not believe them. Our friend is at loggerheads with the scriptures on this subject, anyway, however he may be about the next promise. That promise is, “They shall take up serpents; and if they drink any deadly thing, it shall not hurt them.” Now, what could be the purpose of taking up serpents? And would it be when the serpents attacked the believers, or the believers attacked them, that the power to defeat them would be given? If we read (in Acts xxviii, 3–5) about that venomous creature that jumped out of the fire, and stuck to Paul’s hand, we find an answer, I should think, to the two previous questions. Again, with regard to drinking poison without sustaining harm; was the purpose of the promise to save the believers from the plots of their enemies, or to show signs to the world? Was it “if they drink” in ignorance, mixed with their drinks, or when they drank in obedience to anyone who wished it from them, that our Lord meant? Let the reader judge for himself. If the believers were to grasp serpents, or drink poison, at anyone’s bidding, the disciples of Jesus would be more like enchanters than anything else; and if the children of God obeyed the children of the devil, by grasping a serpent or drinking poison for their sake, it would be exactly the same thing as if Jesus Christ had turned the stones to bread for Satan’s sake. Now, since the continuance of the promise is most under debate, and not its purpose, we shall hear what reason says. If the purpose of such things was to convince the unbelievers about the gospel, why are they not needed in this age, as there is nothing else for that purpose in the church now, than there was at first? Again, if it is argued that the purpose of the former signs was to plant Christianity, and thus that they are not needed now; why, then, since Christianity is so new in China and other countries, is there not the same need of signs to follow there, in order to plant it, in these days as there was in earlier days? On the other hand, if the purpose of the signs was to benefit and defend the early believers, in the face of the enmity and cunning of the kingdom of darkness, why are they not needed also in this age for the same purpose? The reader can again judge on whose side reason is, and I can go on to something else. The last promise our Lord gave to believers of his gospel is as follows:—“They shall lay hands on the sick, and they shall recover.” The rule the believers had to operate by is to be seen in James v, 14–16,—“Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up [unless it be his time to die, of course]. Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.” I do not think there is one doctor in the land who will not admit that this was a promise for the benefit of the believers; for it is the benefit of the sick person that he himself has in mind when he gives medication: so too with God, except that his medicine and his rules for the sick person are different from the doctor’s. Who thinks that God wanted to give a sign to the world when he was giving health to his children? or that God wished to make believing easier through signs than preaching? Everyone will admit, perhaps, that if one does not believe by hearing preaching, one will not believe either by seeing the dead resurrected. If it is so, then, signs are not for convincing the unbelievers, but for the benefit of the believers; for the gospel is the most effective and safe instrument for convincing, because by depending on signs, we can be charmed by magicians, &c. If this healing was again something to establish Christianity, why would it not exist in the countries where it is said that Christianity is being established in our age? “How,” as Mr. Evans says on page 7, is it “possible to overthrow polytheism and paganism in the world, through preaching the cross, without miracles?” Well, why could he not see that the foreign countries, as well as many unbelievers in this country, need miracles and signs now as much as in former times? But, on the other hand, if the purpose of the signs was to benefit the believers, by healing them, &c., why not again, as the same need exists? Why can “the effectual fervent prayer of a righteous man” not succeed with God in this age, to obtain health, as well as anything else? Can one not receive “whatsoever” one asks in the name of Jesus Christ now? If one can, the signs are following. And if we fail to get health, or something else, let us ask ourselves if there are “transgressions” or a lack of faith which are an obstacle to that; and if there are such things, let us all confess to each other, and pray for each other; for a failure or two is no proof that God does not listen to his children. Let us remember that there were in the early church “many weak and sickly, and many sleeping” (I Cor. xi, 30), because of transgressions; and we should make allowance for such things in this age, before we condemn prayer for a failure or two. Also, we should remember Timothy and his frequent weakness, and poor Trophimus, sick at Miletum, without either of them, as far as we know, having transgressed. God’s ways are sometimes beyond the understanding of his children; and because of that, let us take him at his word always, believing that he will fulfill everything which is for our good.
Now, Mr. Evans, I have talked a great deal about the signs, and proved that they are promised to the believers of the gospel of Jesus Christ, and also shown my reasons for their continuance. Now we need to know how the Lord worked with his servants, and whether he works with them now? The latter is answered on page 17 of the sermon like this:—“The Lord is again working through and with his gospel;” and he says too, but without any proof, “Now conversion, and not miracles, is the abiding proof of the divine influences in the church of Christ.” What is the worth of an assertion like that? I prefer to believe the assertion in the scriptures, in the last verse of Mark; which is, “And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following.” Where is the proof that God has changed his method of working? The absence of the signs in the Church of England, and the country’s chapels, is no proof at all; because one first has to prove that they are believers. We shall comment on this later. Mr. Evans, on page 13, brings scriptural proof, in his opinion, that the signs have ended. By doing that, he, like many before him, in his ignorance, is referring to words in the scriptures that prove their continuance. The words are to be seen in I Cor. xiii, 8, and they are as follows:—“Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.” Without reading more than that, it is very reasonable proof; and yet it does not inform us when they were to end. For all that is said to the contrary, they cannot have ended yet. But the thing is, Mr. Evans is safe in Paul’s snare: it is strange how many blackbirds this catches. Now, the apostle says more than is in the above verse: the ninth and tenth explain the matter. He says there, “For we know in part, and we prophesy in part. But when that which is perfect is come, then [not before then] that which is in part shall be done away.” If that which is perfect is not come, then speaking with tongues, prophecy, knowledge, &c., is to be in the church. The church is to enjoy the childish things—to “speak,” understand, and think in a childish way, until it becomes “a perfect man, unto the measure of the stature of the fulness of Christ,” when it puts away childish things, and instead of looking through a glass darkly, comes to see face to face, and instead of knowing in part, comes to know even as it is known. (I Cor. xiii, 11, 12; Eph. iv, 13.) Now it will be valuable for Mr. Evans to try to prove that that which is perfect is come: then he can say that the signs have ended. I shall endeavor to do that for him, like this:—It can mean that that which is perfect is come, because the holy scriptures are finished, and we have a sufficient rule to worship by, and nothing more is needed. Mr. Evans probably thinks that a good reason; at least, if he does not think it so, there are plenty who do; for it is not a saying of mine, but of a giant enemy of the Saints. To assist me in this task, I quote Mr. Evans’s words on page 14—“If the holy scriptures of the Old and New Testaments are a sufficient rule for our faith and our observance, we fear to fall under God’s judgment by claiming a right to some new revelation of his will, as men do these days, ‘For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book,’ &c.-Rev. xxii, 18.” Now, that is the whole thing locked up, that no one can open except the one who has the key. But let us try, anyway, without any key. What are the “prophetic words of this book?” John’s Revelation is the only prophetic book of the New Testament; consequently, adding to, or taking away from the Revelation, is what is forbidden. There is a similar prohibition in Prov. xxx, 5, 6, and other places; but the New Testament was added after that. A prohibition to man to add does not prevent God from adding. The Revelation is God’s word, and not man’s word; and because of that, God alone is to add or take away. It was after John was on the island of Patmos, that the scriptures were gathered together, as many as were gathered, because many are missing. (See I Cor. v, 9; Jude 3, 14; Luke i, 1, 2, &c.) What the angel says to John (Rev. xxii, 10), which is, “Seal not the sayings of the prophecy of this book,” proves clearly that only the Revelation was meant; because the other books of the two Testaments had been made known to the churches before the angel ever issued the prohibition in question, if it is believed that the Revelation is the last book that was written. On the other hand, if John was not the last, then some have added contrary to the prohibition. But that is probably enough about that. We shall say a word, then, about that which is perfect. If a collection of what Paul and others knew and wrote “in part” is what is “perfect,” then, according to the same reasoning, many imperfections could constitute perfection ! Everything that Paul and others knew, they knew “in part”; and if a collection in a book of what they wrote makes that which is “perfect,” then we should know and prophesy better than they, because we have that which is perfect. Indeed, if the religious people of this age knew in part, they would learn something from God, in order to end the ceaseless arguments; but since they claim to have that which is perfect, God pays them no heed, and so it will be until they learn the lesson that they know nothing. Now, having traced that much, we dare to assert with Jesus Christ that the signs are to follow them that believe, while his gospel is preached; and we say with Paul, that the prophesying and speaking with tongues in part, is to continue until that perfection comes when we shall see face to face.
Our friend Mr. Evans, on page 11, tries to convince us that the signs have ended, by making the following remarks:-”Do we have to believe that there has been no saving faith in the world for more than fifteen hundred years, since no miracles have been performed by the professors of Christ’s religion in that interval of time? Has the whole world been condemned for such a long time? Did the active and useful men who labored so much in the name of Jesus in those centuries fall into eternal perdition? Let God not allow us to draw such a frightful conclusion! And yet, if one must consider the words in the broad meaning in which the Saints take them, this is the only conclusion to be drawn from the lack of miraculous faith in the church.” Here it is most excellently, at last; for Mr. Evans has proved either that the signs have ended, or else that all the religious people from the days of the apostles have gone to “eternal perdition.” But, wait a moment; because “this is the condemnation, that light is come into the world, and men loved darkness rather than light.” Is God going to condemn men for refusing the light when they were not offered it? I wonder whether the pagans who have never heard the gospel will go to the wretchedness? Would a merciful God behave in that manner? No, “he that believeth not,” he says, “is condemned,” and not those who had no opportunity for that. All, I should think, are to be judged on their actions, and according to their advantages. I believe that the “active and useful men who labored so much in the name of Jesus in those centuries,” have been rewarded by God for every goodness. But the point is, had they obeyed the gospel of Jesus Christ, been “baptized for the remission of sins” by God’s appointed servants, and received that Holy Ghost which “calls to mind the things which have passed, and tells things to come,” and which is also promised to “all that are afar off’ (Acts ii, 39)? And did God through them “confirm his word through the signs which were to follow? If one cannot answer affirmatively, then it is not likely that they received the gospel, which would not come to them “in word only, but in great assurance and in the Holy Ghost.” The signs together with the fruits of the Spirit, were the marks on Christ’s disciples in the beginning; and how can they be known after that time, except by the same marks? Is it by being “without the Spirit,” and possessing much human knowledge, that they are to be recognized? Is it because they “forbid speaking with tongues,” or “despise prophecy,” or else “evangelize differently from the evangelism” of Paul, that one may recognize them? Let it be indicated to me, from the scriptures, that the same marks ought not to be on the believers in this age as in that age. God did not intend to confirm the word of the Catholics, neither those who separated from them, with the “signs,” but only his own word; and consequently it is not surprising at all that the signs were not in this country when it was covered by Catholicism, and it is still not surprising, when one sees only branches stemming from Catholicism filling our land. The “mystery of iniquity” which Paul saw beginning to work in his time (2 Thes. ii), is certain to be in full operation in our days, and to have caused a “falling away” centuries ago; but such “Wicked” will not be disposed of, until the Lord shall consume him “with the spirit of his mouth, and shall destroy with the brightness of his coming.” Everyone who at that time does not know God, and has not obeyed the gospel of Jesus Christ, which was restored by an angel from heaven, will be destroyed “with flaming fire.” Religions known by the names of men will not do at that time, but a gospel bringing a knowledge of God, like the gospel professed by the Latter-day Saints, or the one professed by the apostles. God will provide justice for those who have died without hearing the “eternal gospel,” and he will prepare judgment for those who do hear it, and do not believe it. The gifted preachers in recent years were as much servants of God as some men would be servants to the Queen, who thought themselves to be policemen, and doing a great deal of good, when they had never been sent by her. As much authority from God is needed to administer his laws, as is needed from Victoria in order to administer her laws. God does not “call unto him,” except through his servants, and they cannot call for him, without receiving a revelation of his will. “The active and useful men who labored so much in the name of Jesus in the centuries” past, were servants without revelation, and servants also, of course, without authority to administer. Such a one exactly is Mr. Evans, by his own admission; for he can claim no authority except one deriving from Catholicism. If he can, let him prove it. Now, it will be seen that those who died are not lost for not believing what they never heard; and that there is no reason to prove that the “signs” will not follow those who believe the same gospel as before.
Further, in order to finish, I shall mix the remains I see of Mr. Evans’s reasons in one heap, and I shall shatter them all together. He says on page 17, that “it is not through working miracles that one is reborn:” no, of course, but by being “born of water and of the Spirit.” Again, on page 9, he says, “The apostles appealed to the scriptures of the Old Testament for confirmation of the doctrines they preached.” So do the Saints appeal to the New Testament, and not to the interpretations and traditions of this dark enlightened age; but who will come out to the field to prove them, face to face? Mr. Evans also says something like this:—“Since miracles are wonders, their daily occurrence would cancel the effect they were intended to have.” Well, since none has happened for many thousands of days, perhaps some could be fulfilled at present without cancelling the effect. And since our reverend friend shouts on page 15, “Let the deaf be shown whose ears have been opened through the power of the Saints? Who of them has loosened the tongue-strings of the mute, causing him to speak the praises of God?”—we answer that Mr. Evans can see a person who came to hear and speak-yes, speak the praises of God, after being baptized by the Saints, and that recently, and also in Wales. If anyone wants proof, let him go to Newport, and ask for a man, namely Robert Brinkworth, in the house of Mr. Nash, basketmaker, in Market Street; and let him read what the editor of the newspaper there, the Merlin, published in one of the issues for September, 1848. Everyone there admits that he was deaf and dumb, and that he speaks and hears now; but who will say that that was the “finger of God,” except those who believe his word. (See further in the PROPHET for November, 1848.) Again, says Mr. Evans, “And if some of them, like Irving, think that they have the gift of the Spirit to speak with tongues that they never learned, let them show what language it is, and what men on earth speak it.” Let him come to the church to see, because it is in the church that the commandment is to practice the spiritual gifts; but let him not come there “unbelieving,” or “uneducated,” otherwise he will say that they are becoming mad, when they utter some language spoken by men. If our friend had a good sign, I believe he would leave the Church immediately, even though he says that no signs exist. Nearly all the religious people of our country are seeking a sign, but no sign will be given them by God; but perhaps the false prophet will have pity on them when he comes, and will draw fire from heaven in their presence, to satisfy them and convince them all of the effectiveness of his religion. (Rev. xiii, 13.) “Wait a little while in faith,” for the beast will come upon us before the coming of Jesus Christ.
Now, having been so long, I shall close by saying, If anyone wishes to know that the church of Jesus Christ is on the earth now, and that God has set in it, “first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues,” &c. (I Cor. xii, 28)—if anyone wishes to know that, I say, let him do the will of God, “and he shall KNOW of the doctrine.”
WHY do you not believe our testimony?
Why do you not prove everything there is?
Why do you not wish to have light,
While it is now as light as day?
Why would you not like to have certainty,
Instead of weak hope and belief?
Why do you not grasp the substance,
Instead of the worthless, fleeing shadow?
Why would you not like to have the gifts—
A gift for all as God sees fit?
Why would you not now believe in miracles,
While He who worked them is alive?
Why would you not like a gift to heal,
And tell of things to come,
And speak in a dialect,
While that which is “in part” persists?
Why do you believe the “form of godliness,”
While wholly denying its “power?”
Why do you always teach,
While you cannot know anything?
Why do you not give full obedience
To the words of the King of heaven,
That you may have real knowledge,
Through revelation, from Him?
Truth Versus Lie
MR. ED.,—I would be pleased if you were to see fit to put these few lines in your useful publication.
On Sunday, the 27th of last August, I had the privilege of hearing two of the preachers of the Saints preach, in the parish of Llansawel, in a place by the name of Pools of the Bristles, at ten o’clock. At two, they and I went to a chapel of the Independents, called Esgerdawe, where a local minister was present, and one of the scholars of the Ffrwdyfal Academy, the son of a carder of Felingwm, who was preaching in place of the minister. He preached about wisdom, from Proverbs viii, 18; and he spoke of the excellence of the apostolic religion, and the blessedness of those who had it; but he did not show the way to come into possession of it. Before he finished, he addressed the congregation in the following manner:—“My dear listeners, beware of false prophets, those who have come into this chapel this afternoon. They pretend to promise great things to you, but they are nothing more than the worst deceivers; I am quite well acquainted with them.” Then, in a frenzy, he gave forth a bit of singing, and he forgot his prayer at the end of the meeting. This caused me to sing as follows:—
Whoever is relentless
In keeping his only soul,
Never let him be so foolish
As to refuse the laws of God,
By following false prophets—
The ravenous, cruel wolves,
Who are constantly throughout the world
In the clothing of the dear sheep.
You, the one who is sleeping
In darkness, see the light;
It is now shining
Brightly in our land.
An angel came from a heavenly country,
With the great eternal gospel,
With its pure spiritual gifts:
This is quite true.
When in their synagogues
They preach traditions
Established ages ago
Instead of the precious gospel;
They lead their listeners
To a difficult and twisted path;
From the pure rule of scripture,
That is clear, they bring them.
You, the one who is sleeping, &c.
They proclaim the servants of Jesus
As deceivers-false prophets,
And old, pitch-black “Satanists,”
Coming from utter darkness,
In an attempt to say that gifts
Can be had in such an enlightened age
Of human traditions,
Now, available as always.
You, the one who is sleeping, &c.
The children of the sects deny
The divinity of the scriptures,
By alleging that there are no gifts
To be had now for man;
That there is no need for the Spirit,
Nor his wonderful gifts
That the carnal way of life
Is far better than any other.
You, the one who is sleeping, &c.
We now see men
In flesh turning into fiends,
To deny the promises
Of the Father, the heavenly Lord:
And his gracious son, Jesus,
Who gave promises to us,
And their vows they shall not break
While there is land and sea.
You, the one who is sleeping, &c.
The churches are destitute,
Those Jesus did not ordain,
With the dear gifts of the Spirit;
And thus they go forward,
In fierce anger and strife,
And odious, ugly envy:
They shall lament in their need
As they meet the fiery deluge.
You, the one who is sleeping, &c.
Marlais Valley. IOLYN MAI.
Railway from Council Bluffs to Salt Lake City!
THE great and iron-like endeavor that is referred to below, is important news for the Saints. Not only will it go past their settlement, but it will greatly facilitate the gathering, by diminishing the costs and shortening the time of the journey. It will also open up an abundant market for the goods, sales, and surplus produce the Saints have in that lush valley, and it will furnish thousands of laborers and craftsmen with ample work. And if it is completed, it will deserve the name, and we hope it will fill the character, of that “main path” that the Lord promised to raise for the deliverers of his people. In the space of two or three days, one would be able to reach Salt Lake from Council Bluffs, which journey now takes nearly as many months.
“The railway, according to the plan of Mr. Whitney, is getting more likely to be completed, and every bit of information concerning it is interesting. When a railway to California was first mentioned, the concept was mocked, and the same fate was proclaimed for it as for nearly every other new venture by those who are deprived of understanding to comprehend the possibility of such things. Doubtless there are yet many men who fail to comprehend the possibility of constructing, or the usefulness of having such a railway; but they belong to that class of people who do not believe the possibility of steamships crossing the Atlantic Ocean in ten days, and that fiery vehicles will rush along at 50 or 60 miles per hour. The following is Mr. Whitney’s own description of the country where he intends to make his railway:—
“It will start from Council Bluffs, and it will follow exactly the banks of the Platte river; then through South Pass to Green River; then to the south through Muddy Creek to Bear River; from there past Salt Lake to the Cache river, and then north to the southern branch of the Columbia river, and then down with the river to the sea. The length of this railway is about 2,200 miles.
“Description of the county.—From Council Bluffs along the Platte river, the country is mostly flat, and the earth is hard, with practically no great obstacles, such as hills, large rivers, &c.; from the Platte river to the Green river, the country is rather flat, and the earth is mixed with sand; from there to the Bear river, the country is rather mountainous, with ravines here and there 100 feet in width. These run in a such a varied pattern, that they are as advantageous to the railway, as if they were straight. It is likely that it will be necessary to cross the Muddy river about twenty times before reaching the Bear river; but its width is less, and hardly ever over a hundred feet. [Then he gives details about the country from Salt Lake beyond, to the Columbia river.] Snow is sometimes found in this country by the end of November, and it continues at times until the beginning of March. The distance from South Pass to Salt Lake is 250 miles. The whole proposal is now under the attention of a committee, appointed by the U.S.A., which is expected to decide in favor of building the railway.” OMEGA.
The Saints’ Farewell.
Farewell! to everyone now;
We shall sail the great ocean,
In complete longing for God’s Zion;
For it is better to go to the land
Given us by our Father;
We have lived captive far too long.
Our freedom has come, after long captivity,
We have been called out of Babel;
At the call, our intention is to go—
To go in spite of the cruel enemy:
Our God, through his great grace,
Will take us safely to his dear Zion.
Farewell! British land,
Our home for a long time,
There is a better home before us now;
Hardship, agony, and violence,
Are perpetually here,
But there is paradise beyond the great sea.
Who is willing to come to Zion?
It is a place of complete deliverance
From the plagues and troubles
Which come to worry mankind;
It is a safe place to live
When storms cover the earth.
Let us also bid farewell
To the Saints for a short while,
Until we see them all at home:
Our farewell is long
To them that deny the truth,
For they are not of the family of Heaven.
Let us go singing across the sea,
Without one fear in our hearts;
God by his kindness shall watch the vessel
As it rides the wave;
And may the Saints throughout this island,
Be also in His care.
Slave Trade of the Sectarians!
THE Christian world is full of proofs of the wicked trade that sectarians make of the souls of men, so that we need add nothing. And also they deny the spirit of prophecy among their contemporaries, yet they fulfill one prophecy completely, namely the one in which Peter says—“And through covetousness shall they with feigned words make merchandise of you.” But the following shows their covetousness in merchandising the bodies of men, besides their souls, so that on the price of the blood of their black brothers they will be assisted in making the eternal ropes on their souls also tighter and stronger. The News of the World, or the Utica Christian Contributor, says that the Methodists own 250,000, the Baptists 226,000, and the Presbyterians own 30,000. Add 45,000 from among the variety of other sects, and it is found that the sectarians in the United States claim their right to the bodies of 600,000 of their fellowmen! This is a bloody trade! And yet they all profess to be churches of the gracious God who created everyone free, and yet there is insufficient will or power in their midst to scour from their churches something that is considered by the countries of the world as bad as piracy; but the truth is that the church of Jesus Christ, namely the Latter-day Saints, are completely innocent of making merchandise of the souls and the bodies of black or white men. It is hoped that the bloody sectarians will cleanse their churches of the blood of men, and that they will set their enslaved brothers free by the hundreds, before they again shout that the Saints are being sold as slaves across the ocean. Merchandising friends! facts like the above, and many that could be added, prove that “ye are the men.”
Letter to the Editor
MR. ED.,—I beg your kindness to reason and testify with respect to the truth that I came to know after searching for a long time. I was with the Baptists for thirteen years; and during that time I received the best counsels and teachings they possessed. I was conscientious in that which I was taught; but yet I feared at times that I had too little belief to live and die by; nevertheless, I was determined to adhere to it until death if I could not get anything better. But as soon as the Saints came to these areas our teachers, especially Mr. W. R. Davies, began to persecute them and hate them, saying all manner of evil against them. Mr. Davies said one time in our house that his desire was to do the same with their elders as was done to Joseph Smith, that is to kill them. That, together with many other things prompted me to look into their principles; and after having the honor of associating with the Saints, I saw that they were not the way Mr. Davies and others had described them. I saw also that their doctrine was harmonious with the doctrine in the scriptures; and when I heard their testimony, I decided immediately that it was true. I gave obedience to it and gained a sure knowledge about the truth of their message. I am thankful to God for this great privilege, and for the valuable testimony which my Heavenly Father gave to me through his spirit. And now I testify that the message of the Saints is true, and that God, the knower of hearts, gives witness now as in former times through giving the Spirit to those who receive baptism by the servants of God. I also know that the spiritual gifts are in the Church of Jesus Christ of Latter-day Saints as the scriptures mention them; and I know these things through the Spirit of God bearing witness to my spirit. Oh, that I could express the happiness that continues in my heart for the great honor of having part with the children of God; for I know that they are the children of God in spite of what is said against them. I greatly wish to see my old brethren leave their empty shells and turn to inquire for the true belief of Jesus Christ and to get hold of substance instead of feeding on sound the way they have been doing. I would like to see everyone obey the message of the Latter-day Saints; for I know that there is as much difference between it and the belief of the Baptists as there is between light and darkness, or between sound and substance. Now, I close, hoping that thousands will yet be seen obeying the gospel; that is my prayer and my wish for Christ’s sake. Amen.
Dowlais. JOB ROWLAND.
Song in Persecution
O SING another song, my soul, leave thy lamenting;
A complete deliverance from the land of mourning will come to thee;
Bravely keep thy faith up, and thou shalt have Jesus neath thy burdens.
Some of the songs of Zion, sing in thy weary captivity;
Though thy terrible enemies are against thee, thou hast one to save thee,
Namely the true and complete heir of God; put all thy trust in him.
See the land of thy inheritance, through the difficult and vast distances,
The bright and wide lands, where the end of thy journey shall be,
Where all availing joy comes through, with no barriers to its mansions;
Where thy King reigns, in incomparable majesty,
Where every brother dwells without fear, under his blessed fig tree,
And all in joy with no pain or hurt, through love pure and eternal;
Where all the harps will be, felicitous happiness, in full sail,
And a numberless host of Saints, brave and well in their playing;
All the soldiers of Jesus, strong and weak, will there receive their crowns.
NATHAN DDU FROM HYWEL.
THE above Conference was held in the Greyhound Hall, Nantyglo, on the 5th of last November. The morning meeting was opened by William Phillips, president of the conference, by singing and prayer. It was proposed by brother Phillips, and seconded by brother D. Jones, that Capt. D. Jones preside at the conference, which was unanimously approved. Then the president addressed the congregation briefly on the occasion, while the meeting was in progress, namely about enlarging the boundaries of the kingdom of our Lord, &c.—also a sincere exhortation for unity and cooperation for this purpose. Then it was proposed by the president that brothers D. Jones and Wm. Davies be clerks; then the president called for a representation of the branches, which took place as follows:—
Branches. Presidents. Eld. Prst. Tch. Dea. Bap. Total
Nantyglo . . .. Thomas Giles . . . 6 5 6 2 35 97
Penycae . . . . . . David Jones . . .. 3 3 2 2 33 60
Blackwood .. Evan Evans . . . . . . 1 4 0 1 11 36
Tredegar . . . . . William Evans . . . 2 2 2 0 4 28
Blaina . . . . . . Thomas Parry . . .. 1 1 2 0 5 27
Abersychan . . . John Jones . . . . . 4 6 2 2 27 88
Blaenafon . . .. William Lewis.. 2 0 0 1 3 13
Victoria . . . James James . . . 4 3 3 1 21 87
Abercarn . . . William Parker.. 1 3 1 1 23 27
Bedwas . . .. Evan Jones . . . 0 1 0 0 5 8
Total . . . . . . . . . . . . . .24 28 18 10 167 471
The above presidents gave their testimony unanimously that unity and love were common among the Saints in the branches, together with the likelihood of great success in the gospel from that time on. Then the president brought the cases of the various presidents before the Saints, by asking if there were any accusations against them. Failing to get any, the president proposed to sustain the various presidents through their faith and prayers, beginning with the president of the conference, which was approved unanimously; the same for all the presidents in the same manner. Then it was decided to organize the following branches together with their presidents:—Cwmteleri, Ed. Protheroe; Bedwas, Evan Jones; Rosau, Penycae, William Rees; Brynmawr, Abednego Jones; Garnddiffaith and the Varteg, John Jones. Then the meeting was closed with a prayer by brother Wm. Davies, Rhymni.
At half past two o’clock, the Saints came together, and the meeting was begun with singing and a prayer by brother Wm. Henshaw. After this, the president addressed the Saints, in a lively manner, about government and order of the kingdom of God, and about the fruits of the Holy Ghost, &c. Then four brothers and one sister were confirmed, by elders William Phillips, William Howells, and Wm. Henshaw. After this the president showed in a clear manner, the duties of the Saints at the table of the Lord, &c.; but because of the shortness of time, the ordinance was passed over without partaking of it, and the president went on by calling the following officers:—Elders David Watkins, Victoria; Evan Jones, Bedwas; William Jones and Charles Watts, Abersychan; John James, Blackwood; John Rees, Nantyglo; and Griffith Davies, Penycae. Priests—Charles Probert, Victoria; William Davies, Abercarn; and Thomas Harries, Nantyglo. Teachers—John Davies and David Jones, Victoria; Edward Rees, Bedwas; John Master, Blackwood; John Harries, Penycae; and James Williams, Nantyglo. All of these were approved unanimously. Then it was proposed by the president, that all the Saints in this conference acknowledge, and support by faith and prayers, the presidency in Zion, and also Orson Pratt in Britain, and all his counselors, &c., which was all approved with one voice. After this the president went on, showing the temporal salvation of the Saints, by the collection for the Valley of the Salt Lake, &c. Then the meeting was closed with a prayer by the president, having received particular contentment in the gathering.
At half past six o’clock, the evening meeting was opened by singing and a prayer by brother John Jones, Aberysychan. After an anthem sung by the choir, the president addressed the crowd briefly, allowing time for other officers to do likewise. The first that was called was Wm. Howells (in English), who showed the excellence of the Salt Lake Valley and the land of Canaan, or Palestine, with a sincere wish that he would have the privilege of meeting with all the Saints there. Next, Wm. Evans, Rhymni, brought the first principles of the gospel before the congregation in a clear and forthright manner, together with his wish for them to accept them. William Henshaw after that, in English, set out the excellence and glory of the dispensation of the last days, which was superior to all the ones before it, with his testimony that the angel that John saw (in Rev. xiv, 6), flying in the midst of heaven, had the everlasting gospel, together with his message, “Fear God, and give glory to him, for the hour of his judgment is come;” and he showed also the way that each one could escape this judgment. Then the president arose, and he showed that God was the only worker of miracles; in connection with that he brought forth the case of brother Brinkworth from Newport, who was present. The president called him to come forward and answer for himself. He stood up, and testified boldly that it was through obedience to the gospel that he had received the blessing. “I was,” he said, “mute and deaf for years; but when I obeyed the ordinance of baptism for the remission of sins, in the name of Jesus Christ, the God of miracles saw fit to loosen my tongue and open my eyes, so that I can now hear and speak as you can. My testimony is true, and to God be the glory. Amen.”
Thanks were given to the man of the house for his kindness, together with others who were responsible for the hall, and also the warmest love to the cheerful crowd of listeners. Then the meeting was closed by a prayer by brother W. Phillips.
Who Will Go?
ALL supporters of dear Jesus,
Who will go?
To show the power of God,
Will will do it?
Namely, that his virtuous arm
Works powerfully today;
Praise God forevermore,
Who will do it?
Today he invites,
Who will go?
By offering a heavenly gift,
Who will go?
No one may preach,
And that to please Jesus,
Without being authorized by him;
Who will do it?
And with this message,
Who will go?
Over the regions of the round earth,
Who will go?
To preach for a witness,
Giving knowledge to all,
That they may be delivered,
Who will do it?
There is a host of mankind,
Who will go?
Who have not come to know God,
Who will go?
God himself is willing
To give his signs,
To all men who obey him,
Who will do it?
There is but a poor existence,
Who will go?
Without much gold to be had,
Who will go?
Their bread and water are sure,
To all of the true worshippers,
As the scriptures say,
Who will do it?
The “reverends” of the world,
Who will go?
Will be against those in wrath,
Who will go?
The wise will mock them,
As their blind forefathers did
To Christ and his apostles;
Who will do it?
Sorrow and Bliss
THE families of the earth will grieve,
When the Son of Man comes;
And because they do not believe him,
They will experience a tiresome vengeance.
But, listen! blessed are those
Who believe in precious Jesus;
When the others are tormented,
They will be taken on high.
Enlargement of Our Monthly Publication!
IT is intended that our monthly publication for next year will contain 24 pages, twelvefold, for the same price as before, namely Two Pence per Issue; and we depend on the zeal and devotion of our subscribers and our distributors to compensate us in this, through their efforts to spread its circulation; and their previous faithfulness encourages us to believe that our expectations will not be in vain. The remarkable growth and success of this divine work that our publication endeavors to support, requires an enlargement of its size; and the continual growth and appetite of its subscribers, cry aloud and continually for the same thing; and not only that, but the time and circumstances of these wondrous days and their consequences overload our columns to overflow their banks as they pertain to the Saints, all of which loudly prompts the expansion of our publication for the attention of our compatriots. We are pleased to be able to say that the testimonies we have of the good the PROPHET has done, are already more than enough to fill one issue of its columns: and the following is the testimony of one familiar to us when he read the PROPHET:—
A small one is the “Star of the Saints,”—yes, and short,
To cause exceptional privilege;
A large jewel, her size should be
Appropriately seven times as large.
IT has been decided to publish our periodical under this name from now on, and we hope that changing its name will not pose any difficulty for our subscribers, how much they many have loved the previous name. Changing the name does not change the voice or the flavor; and we are confident that our TRUMPET will trumpet forth better and louder news for ZION and her success, far and near, than the PROPHET has done, and that it was able to do in its day. We consider the name appropriate for the work that it will do, for its chief purpose will be to proclaim the remarkable news and the interesting counsels that proceed from that godly source in Zion, so that all her children scattered throughout Wales can drink from her streams, to quench their thirst through the wilderness of Babylon homeward; and we hope that as the weary traveler thirsts for the water of the cool fountain on the way, that the Saints, and all the subscribers, will every new moon long for the voice of the TRUMPET to sound forth the happenings of Zion in their ears, and its guidance for their footsteps temporally and spiritually. We earnestly beseech every distributor to spread the leaflets that were printed for the purpose of keeping the accounts of the subscribers, and to strive to fill them with the names of the regular subscribers for the year; and we expect the president of each branch to inform us in the next Conference, what number of the ZION’S TRUMPET he can sell: do not forget to do this. The leaflet contains instructions for that purpose. We notify our subscribers that Elder John Davis will be the Editor and Printer of the TRUMPET in our absence: send to him all correspondence and payments, to this house, as you did to us before; and we are confident of having the privilege of greeting our subscribers through it often, although from afar.
The Glamorgan Conference
WILL be held in the Cymreigyddion Hall (White Lion), on the last Sunday of the year, and the following Monday, when we are confident that we shall see all the presidents punctually and ready to represent their branches; and since this will be the last conference that we shall have with our dear brethren for a time, we would be pleased to see here all of the Saints who can attend, especially the Emigrants, since we have many things to tell them which are of importance to them. We also expect the visit of President Spencer at that time, who is visiting the conferences to collect the tithing for the building of the temple to the name of the Lord of hosts in the Salt Lake Valley; and we hope that those who can, will be prepared to do so at that time. We have not received a definite promise that President Orson Pratt will be coming.
To Our Distributors
DEAR FELLOW-WORKERS,—You know by now that this is the last call we can give to you for the debts of the PROPHET, and the other publications you have received, because we intend to emigrate to Zion at the beginning of the year, which testifies for us of our need to have all our debts settled before beginning—besides the fact that the end of every volume is the period that every publisher expects to settle all his accounts. We are confident that all distributors will prepare to do this by the next Conference.
To Our Subscribers &c
OUR subscribers will see the reason why this Issue is two-and-a-half pence; for the title page, the foreword, and the table of contents are given in addition, besides the fact that this number and the previous one are in finer print than the others.
Our correspondents will be answered as soon as possible in the TRUMPET.