Episodes

7.1—John S. Davis reprimands an Independent minister and an Anglican curate

7.2—The saga of the forged letter ends in tragedy for the one who composed it

7.3—“A bit of surprise”—Star of Gomer publishes an impartial article

7.4—Mr. French opposes the Church, joins the Church, then leaves the Church

7.5—Four articles are published containing historical information about the Latter-day Saints

7.6—A prolonged polemic about the “similarity of the Baptists and the Saints” is published

7.7—A Unitarian (“Philalethes”) debates with a Latter-day Saint (John Richards) and a former Latter-day Saint

Salient Events

• 5 January 1850—Elder Levi Richards is appointed “to go to Wales, and give counsel and instruction to the presidency of the Welsh conferences, and everyone else that may be in their midst.”[1] This appointment no doubt came as a shock to William Phillips, who had succeeded Dan Jones as president. Perhaps an even greater shock was that Elder Richards’s wife, Sister Sarah Griffith Richards, was to accompany her husband. Orson Pratt, president of the Church in Great Britain, also said, “Our particular wish is for the Welsh conferences to contribute of their means toward the support of Brother Richards and his family.” Neither Elder Richards nor his wife, although she was a native of Monmouthshire, could speak any Welsh. In the February 1850 issue of Zion’s Trumpet, John S. Davis clarified: “Brother Richards has not been sent to preside instead of Elder Phillips, but to teach and confer with the presidency.”[2] In the April issue of Zion’s Trumpet is the following from John S. Davis: “Brother Dr. Levi Richards will make his home most particularly in Swansea, where the West Glamorgan District will contribute toward his needs. We hope this brother will be respected wherever he goes.”[3] This last comment suggests that at least some of the Welsh Latter-day Saints may have had a difficult time in dealing with the authority that Richards enjoyed in their domain. Richards is mentioned a few other times in Zion’s Trumpet as having spoken at conferences in Wales but never as having issued any instructions to the membership in Wales or to their presidency. At the October conference in Manchester, Richards received the sustaining vote to serve as counselor to his brother, Franklin D. Richards, in the presidency of the Church in Britain.
• 18 February 1850—Elder Abel Evans sails on the Josiah Bradlee, one month after being released as counselor to William Phillips. Evans had served just one year in the Welsh mission presidency. The release came as a result of William Morgan’s 2 September 1849 letter to Phillips, to which Morgan added a postscript: “Brother Jones wishes for you to send Abel Evans with the next company, if you can spare him.”[4] One can only conjecture what Dan Jones may have had in mind for Evans, since they did not cross paths for another two and a half years. When they did finally meet, it was briefly, about eighty miles east of Salt Lake City. Evans was traveling in a pioneer company coming from Council Bluffs, and a group of missionaries that included Dan Jones was headed east and crossed Evans’s path. Dan Jones was on his way back to Wales to serve his second mission. After this encounter, it would be at least another four years before they would both be in Utah at the same time. Evans returned to Wales on a mission in 1865, four years after Jones’s death in Provo, Utah. Sadly, Evans died on 30 November 1866 following a long illness, while still serving his mission. He was buried in the Cefncoedycymmer Cemetery near Merthyr Tydfil, and the headstone placed on his grave by some of his fellow missionaries still stands. He left three wives and fifteen children back in Lehi, Utah.[5]
• 8 March 1850—A special conference is held at the White Lion Inn in Merthyr Tydfil during which Thomas Pugh, from Aberdare, is called as a counselor to President William Phillips[6]. Pugh served until 17 January 1853 when he and his three sons sailed from Liverpool on the Ellen Maria. In his absence, at a special conference in Merthyr Tydfil on 12 March 1853, he was excommunicated in absentia for adultery, though he would not know that until later.
• 9 June 1850—The second visit of the Apostle John Taylor to Wales, at a conference in Merthyr Tydfil. The membership of the Church had increased by over three thousand since his first visit in January 1847.
• 28 August 1850—Jennette Eveline Evans is born in the area known as Clwydyfagwyr near what is now the Merthyr Tydfil Stake Center. Her parents, Thomas and Margaret Evans, converted to The Church of Jesus Christ of Latter-day Saints and sailed with their six children to America in 1856 on board the Horizon. Jenette later married David McKay, and their son, David O. McKay, later became the ninth President of The Church of Jesus Christ of Latter-day Saints.
• 5 October 1850—The Monmouthshire Merlin reports the “Lectures against Mormonism” given by J. Williams and R. French at the Newport town hall. The reporter identifies Mr. French as “late a student at the Carmarthen Presbyterian College” and writes that the lecture of Mr. French “was declared to be one of the most argumentative and eloquent addresses ever heard on a similar subject.” Three months later, the same newspaper reported that Mr. French had converted to “the very faith he had denounced” the previous week. During the next three years, Mr. French presented several lectures about the new religion he had adopted. However, he left the Church in 1854, and a lengthy report about why he had recently left the faith he had adopted three years earlier can be found in the 14 April 1854 issue of the Monmouthshire Merlin. See Episode 7.4.

Commentary

1850: 5 January, Monmouthshire Beacon, p. 6 (675 words).

“The Mormonites,” says the Worcester Herald, “are still preaching, as they call it, in this town, but we are glad to hear that they are put to considerable shifts to get an audience together. Last Sunday they announced that they should immerse twenty-six individuals in the miserable place which we mentioned before; but the whole affair turned out merely to be a ruse to attract somebody to hear their harangues.”

After this introduction is an abstract of a lecture at Birmingham by Mr. John Bowes of Manchester, editor of the Christian Magazine, on the character and work of Joseph Smith, polygamy, missions and spiritual wives, and the Danites.

1850: 5 January, Silurian, p. 1 (43 words).

Travelers from the Mormon settlements of Deseret (Salt Lake) say that money and gold dust are very abundant, that the people have agreed upon a constitution for their new state, and have established a mint for Mormon coinage. The crops were unusually abundant.

1850: January, Y Diwygiwr (Revivalist), p. 6–9 (Excerpt). “A Word to Our Subscribers.”

The Reverend David Rees, minister of Capel Als in Llanelli, makes some comments about his ecclesiastical contemporaries in general—that they are “weighed and measured” by a higher standard than the average citizen of Wales. Their standing in society, he explains, often causes many of them to view themselves as being exceptional:

There is nothing that is right in heaven or on earth except what is brought forth by their own line and measure. They are surprised and amazed as to why the world cannot see and recognize their superiority and bow down to worship them while ignoring everyone and everything else.[7]

Rees then admits:

This is but a very imperfect portrayal of the antics and pronouncements of some who go around the country these days to convince the innocents that no one on earth is or ever has been like them. Neither do all of them belong to the sect that claim to be representatives of that heinous lunatic, Joe Smith, and deserving of more respect than the Bible.[8]

Rees then turns his focus to one of these ministers in particular, the Reverend John Jones, who on his press at Rhydybont—about thirty-five miles to the north of Llanelli—had printed the periodical and pamphlets of his brother Dan Jones from 1846 to 1848. And although John Jones was not a believer in the religion established twenty years earlier by Joseph Smith, he had stooped to aiding its propagation in Wales by printing its materials.

Finally, Rees explains that John Jones still owed Rees over £250 for materials that Rees had printed for Jones several years earlier. He even includes a bill showing the details. At this point Jones had relocated himself and his family to Aberdare near Merthyr Tydfil. He would eventually leave Wales under a cloak of secrecy a few years later with the aid of his brother Dan.

1850: 29 January, North Wales Chronicle, p. 3 (50 words).

The Mormons were forming a new colony in the Pitch Valley, about 200 miles south of Salt Lake City. It is represented as remarkably fertile, and the climate as being very fine. About 100 wagons were dispatched thither with provisions and property, and from 50 to 100 families accompanied.

1850: 9 February, Monmouthshire Beacon, p. 4 (20 words). “Migration of ‘Saints.’”

A large number of the disciples of Mormon left Cardiff a few days since for Bristol, en route for California.

1850: February, Y Bedyddiwr (Baptist), p. 67 (270 words). “The Spur and Not the Bridle.”

This piece is an obituary for William Powell, who had been a faithful member of the Baptists in Pontypool for several decades. The writer of the obituary praises Powell for his service as a deacon and for his ability to deliver a sermon from the pulpit. He also says Powell was not like many other preachers, who suffered from the “Speechifying Itch.” The editor of the periodical inserts a footnote in which he explains in some detail the symptoms of this ailment: “lightheadedness, an itch at the root of the tongue, hallucinations of an imagination that is running wild, and an irresistible lust for talking.” He points out that the physical world has its safety valves that “provide escape to secretions and church-associated troubles” and then describes one of those valves among the Welsh:

You have Mormonism, for example, which is a kind of safety valve. . . . The speechifyers are hereby encouraged to join the Saints where they may unburden themselves “from dawn to dusk.” A brother from Merthyr told me the other day that there is a Saint who customarily speechifies opposite his house every Sunday afternoon, spending an hour babbling on while no one is listening. The glory of these moments is that there was no one listening.[9]

1850: February, Y Diwygiwr (Revivalist), p. 68, Item 1 (70 words). “The Latter Saints.”

This is the first of two articles on this page of The Revivalist. Here is the sarcastic comment about the “Saints” in this article:

Four of these were caught fishing, in an unlawful way, in Ammon. Three of them took off: but the other one was seized, and the following day he was fined 20 shillings. It is dangerous for the fish when the Saints fish, for one can command the other to throw the net for all the fish in the river—the Saints can work miracles.

Episode 7.1

Start: John S. Davis reprimands an Independent minister and an Anglican curate

1850: February, Y Diwygiwr (The Revivalist), p. 68, Item 2 (245 words). “The Saints.”

Someone by the name of Evan from “Yonder Town” submits a brief account of a “great rumpus in the Saints’ meeting” that was held on Saturday, 27 January, in the chapel built by the local Latter-day Saints in the town of Llanelli and dedicated by Dan Jones about a year before. David Rees, the editor of The Revivalist, allowed space in his periodical for this account, along with the deplorable poem that accompanied it. Here is how the writer, Evan, describes the scene:

Nick came there, and took hold of one of them, but we did not hear if it was a male or female saint, and squeezed him until he was as flat as a board, and if David Williams and another brother had not been able to collar the old fellow, it is likely that he would have completely done away with one of this brotherhood, if he had not taken the head of the house into the bargain.

Evan then poses two questions:

Why is Nick so fond of meeting the Saints? Does he feel that some of them are a little too forward with his majesty? Does he say, “Jesus I know, and Paul I know, but who are you?”

The editor then adds a sixteen-line poem composed by Evan that begins with yet another question: “What are the saints of Mormon religion?” In answer to this question, Evan provides fifteen very nasty, brief descriptions. Here is a sample:

A dunghill of the dregs of the churches.

The cattle gnats of the Pharoah all together;

The servants of slander, abominable deists,

The chaff of society, living maggots.

1850: March, Yr Haul (The Sun), pp. 96–97 (340 words). “The Mormons.”

Editor David Owen printed a different version of the recent “tremendous stir” at the Latter-day Saint chapel in Llanelli as written by “W. D.”:

One Sabbath evening recently, one of them dressed up in the guise of the evil spirit, with two horns and a big tail. Only a few of the Saints knew of his coming; consequently, there was quite a commotion, and many were frightened. Diabolus took advantage of this, and performed his tricks on the floor, waving his tail and stamping his feet terrifyingly.

Describing The Church as “a viper that has leaped across the heat of the fire that has been lit by the various Sects in Wales,” David Owen observes:

No wonder that godless men are joking like this, because they have not seen a much better example from the Nonconformist ministers, men from whom one would expect better things. These are turning their houses of worship into playhouses, for every bit of rubbish to make the things they deem best in them.

1850: March, Udgorn Seion (Zion’s Trumpet), pp. 84–87 (1,195 words). “The ‘Nick’ of the Rev. D. Rees, Llanelli.”

John S. Davis, the editor of Zion’s Trumpet, devoted a few pages of his periodical to presenting additional information about the incident that transpired at the little Latter-day Saint chapel in Llanelli. He begins by quoting the article as it appeared in The Revivalist, including all sixteen lines of the scurrilous poem that followed. He then quotes the entire first paragraph of the account that appeared in the Anglican periodical The Sun. At this point, Davis appeals to his own readers in order to make sense of the two accounts, which differ greatly concerning the details of what took place:

Now, dear readers, whom do you believe, Mr. Rees or W. D.? Neither says he was there. Mr. Rees believes everything he hears against the Saints, however unreasonable it may be.[10]

In order “to show the stupidity of Mr. Rees regarding the ‘Nick’ who came to the Saints’ meeting in Llanelli,” Davis quotes from a letter he received from Dafydd Williams, who was presiding at the meeting in question:

I assure you that what appeared in The Revivalist is falsehood, without the least basis in fact. Dafydd Williams, Mynydd (formerly of Llwyni), was presiding that day; and the principal devil seen there was ONE of the PRINTERS of The Revivalist!! He went out in an unseemly fashion, and pulled the door behind him so violently, that the whole building reverberated![11]

In his letter of explanation to John S. Davis, Dafydd Williams wrote that he had gone in person to talk with David Rees, the editor of The Revivalist, and asked him to retract the “falsehood.” But David Rees had flatly refused to do so, using some very abusive language to someone he considered to be far below his own station:

Indeed, I [Rees] was not the author; I only received it, and so I took it to be the truth; and I do not think it is worth retracting it, and I would never go to that much trouble: also, since you believe in casting out devils, what harm can there be in the story? I shall never retract it, because I believe it. And you be quiet, you fool; how do you know that you are that Dafydd Williams? is there only one Dafydd Williams in Llanelli? And do you know who you are talking to, you half-witted, impertinent fool, etc.[12]

Davis elected not to print the full conversation, which Williams had written out and sent with his letter; however, Davis did make some observations from his reading of it:

It can be seen from the letter of the Dafydd Williams who was presiding over the meeting, that this “Nick” was ONE OF THE PRINTERS of Mr. Rees after all; but is it not likely that Mr. Rees knew that his Printer’s Devil was in the habit of wearing horns and a tail, and was able to squeeze men like boards?[13]

Davis also decided to offer some advice to Rees, who, besides being the editor of The Revivalist, was also an Independent minister and cared for his flock at the nearby Als Chapel:

It would be better for our friend Mr. Rees to keep his “Nick” in the office, than to let him go out to blacken his character with the Latter-day “Satanists”; for they are not of the same species. Mr. Rees’s “Nick” is better suited to go to Als Chapel to show his power: perhaps there is more avarice there to obtain a new “head of house” than there is among the Saints, should there be no one there “able to collar the old fellow.”[14]

Davis closes his article with a mocking expression of gratitude for the poetry that accompanied The Revivalist article:

We thank Mr. Rees for publishing the two heavenly verses of Evan from Yonder Town; no doubt they can be of help to the sheep of Als Chapel as they ford the old river Jordan which they expect to cross in death, unless they now prove that their shepherd is being led by the Spirit of N—(Nick, is it not?).[15]

Davis’s final comment in the article could possibly be classified as a literary coup de grâce:

If we could compose verses as full of true Christianity as those of Evan, we would be eager to pay him back, doubly twice over; but our muse is not used to producing such honeyed words, and so it is pointless for us to try.[16]

End: John S. Davis reprimands an Independent minister and an Anglican curate

1850: 1 February, The Cambrian (42 words). “The Latter-day Saints and the Promised Land.”

About one hundred of the Latter Day Saints from the hills and a neighbouring county arrived at Swansea this week and embarked in the Troubadour for Liverpool en route for the Land of Promise.

1850: 30 March, Caernarvon and Denbigh Herald, p. 3 (48 words).

Lately a scene occurred at St. Thomas’s Churchyard, Bampton, Derbyshire, between the incumbent and a party of Mormons resolute to bury there a deceased brother. The clergyman read a formal protest against being compelled to perform the service, and the sad office was fulfilled ultimately by the curate.

1850: March, Y Diwygiwr (Revivalist), p. 100 (440 words). “Elder in a Predicament.”

The Elder is “one of the Mormon brotherhood” who went inside a tavern in Llanelli and began to preach. He was approached by a disorderly woman who he declared was possessed by a devil. The writer of the account uses considerable detail in describing the elder’s unsuccessful attempt to cast out the devil.

1850: April, Y Dysgedydd (Instructor), p. 120 (27 words). “Verse to the Mormons.”

Wolves and wanderers full of faults—fools,

Failing to work miracles;

There’s no sense in the false guides,

Nor truth in their words.

Episode 7.2

Start: The saga of the forged letter ends in tragedy for the one who composed it

1850: May, Udgorn Seion (Zion’s Trumpet), pp. 139–40 (315 words). “There Is One Whovenges.”

On 26 February 1849, the Buena Vista had set sail from Waterloo Dock under the leadership of Dan Jones, who had just completed his four-year mission to Wales. From New Orleans he sent a long letter, dated 18 April 1849, to John S. Davis with an account of the crossing. Since the letter was too long to appear in Zion’s Trumpet, Davis published it as a twenty-four-page pamphlet to be sold separately. In the preface of this publication, entitled An Account of the Saints’ Emigration to California and dated 26 May 1849,[17] Davis inserted a transcription of a letter, received by him “a short time ago from one Capt. Jones, the purpose of which was to deceive the Saints.” Here is Davis’s description of the letter:

It is written on paper which is used by the Oddfellows, and contains their emblem; an attempt is made to imitate the post marks on it, by stamping it with a seal of the Oddfellows’ secretary, on which there is a word rather similar to “Llansamlet.”

The letter was supposedly sent from New Orleans on 27 February 1849, just one day after the departure of Dan Jones’s group from Liverpool. But John S. Davis, in his preface, declares the letter to be a forgery. The letter is addressed to Mr. W. Llewellyn, Merthyr. Here are the full contents of the letter, purportedly written by Dan Jones:

New Orleans, Gulf of Mexico, Feb. 27, 1849—My Dear Brother in the Lord—I am pleased to be able to inform you that we have landed safely in New Orleans, after a short and comfortable voyage. There is evident care in our behalf, which is clear proof to the world of the truthfulness of our religion, despite so much talk against it by the numerous false religions of the world; and perhaps this letter will come to your hand also rather miraculously; if so, proclaim it before the public, and proclaim in Gath and Ashkelon about the providential care of our Heavenly Father over us. We are going from here to Nauvoo, on the banks of the Mississippi, in the state of Illinois, and from there to Council Bluffs, in the state of Missouri. An angel showed the directions to you in a dream; inform everyone of this also. Tell all the brethren that we are well and comfortable, and that we are convincing the world as we go along; and our numbers will be thousands by the time we reach the end of our journey: and before long, we shall overthrow all the kingdoms of the earth, and we shall live one thousand two hundred and sixty years after that happens. I do not have time to write much to you, for I have much to do. I am, yours affectionately, Your father in the Lord, Capt. Dan Jones.

The next letter Davis quotes is the one in the header of this entry, titled “There Is One Who Avenges.” The letter is dated 17 May 1850 and is authored by John Rhys Roberts, a Latter-day Saint residing in Swansea. Here is the first paragraph of his letter:

Dear Brother Davis—I wish to notify you of an example, in my opinion, and one that has had a great impression on the minds of the Saints in Swansea, which happened here yesterday, of the revenge of our Heavenly Father on those who persecute his children.[18]

Roberts references the letter addressed to (and in actuality forged by) W. Llewelyn sixteen months earlier, a letter supposedly from Dan Jones about the “miraculous” one-day voyage from Liverpool to New Orleans. Jones writes:

Yesterday, in the house of the one, and under whose direction the letter was written, the person was destroyed by that which the world calls an accident.[19]

The person “destroyed” was Llewelyn. The accident came as a result of Llewelyn’s having arranged for a tram full of rocks to be released from a higher point on the tracks, in order “to have a little fun.” Roberts adds:

It is surprising to report [that] his own son, who it is thought wrote the letter, was the tool in the hand of the great Being to destroy his father. By so doing, a rock shot out of the tram, and struck him dead, by splitting his head. He was laughing at the time, and by his order the tram was allowed to run free. This is the truth as to how it happened.[20]

Roberts gives his reason for sending this account:

I write this, so that you may know; you may publish it, or not, as you think best. It may be a warning to those who continue to persecute the Saints.

End: The saga of the forged letter ends in tragedy for the one who composed it

1850: May, Seren Gomer (Star of Gomer), p. 149 (340 words). “A Remarkable Story.”

A poem of eight eight-line stanzas by “Siencyn.” The story has to do with one of the leaders of The Church of Jesus Christ of Latter-day Saints, who moved from Carmarthen to the town of Llandovery. The third stanza of the poem contains the objective of “Benny Bwt,” the “chief Satan”:

You only need to believe

All these people’s rule,

The pox and the itching get better,

The cough and the ague:

Benny Bwt went with his bottle

To work in his house,

He intended to cast the devil

From Nanny, Cwmsarnddu.

And the final stanza tells of Benny’s failure when the devil rebukes him:

“Oh, shut up about miracles,

I won’t believe for the life of me,

Leave alone your telling of lies

While you’re in earshot of me?”

At this Benny cried

“Oh! Oh! Oh, dear me!

Now I have to yield

To Nanny, Cwmsarnddu.”

1850: 22 June, Monmouthshire Merlin, p. 4, Item 1 (335 words). “The Latter-day Saints.”

A detailed description of a recent meeting held in Cheltenham. The situation was quiet in the morning, but the meeting deteriorated towards evening:

One of the “elders” declared that there never had been but one angel come down from heaven, and that was the one that came to Joseph Smith. The audience expressed their unbelief by hooting and hissing, and some by throwing dead cats and hands full of barley on[to] the platform. . . . The scene that followed, beggars description. Men lost their hats and coattails, and ladies the skirts of their dresses, in the general “scrimmage,” and altogether it was such a scene as has not been witnessed in Cheltenham, on a Sunday evening, for many a day.

1850: 22 June, Monmouthshire Merlin, p. 4, Item 2 (215 words). “The Baptism of Mormonites.”

A detailed description of the baptism of several ladies in Pentonville, near London.

1850: June, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), p. 187 (125 words). “California.”

The writer describes California as being “extremely tumultuous” and “full of stories of plundering and murders.” He expresses wonderment as to how the “Saintly fools” have determined this to be their “New Jerusalem.”

1850: June, Y Dysgedydd (Instructor), p. 191 (70 words).

A brief account of a Latter-day Saint meeting at a tavern near Bridgend. A woman in attendance took exception to something the preacher said and threw her shoe at him.

Episode 7.3

Start: “A bit of surprise”—Star of Gomer publishes an impartial article

1850: July, Seren Gomer (Star of Gomer), pp. 220–21, (795 words). “The Mormons.”

This article quotes a long portion of the Cincinnati Atlas about the settlement of the Latter-day Saints in the western part of North America. In his introduction, the editor of Seren Gomer warns his readers to beware of the writer of the article:

He does not choose to lay bare the wicked crimes which they committed everywhere they have lived in America, and because of which they were driven from one place to the other, like creatures unworthy to associate with reasonable and moral beings.[21]

The writer of the Cincinnati Atlas article is actually quite complimentary regarding the tenacity of the Latter-day Saints in overcoming the adversity suffered in Nauvoo and successfully settling in a remote place in the Rocky Mountains.

1850: July, Udgorn Seion (Zion’s Trumpet), pp. 196–98, (135 words). “Mormons. From the Star of Gomer for July 1850.”

John S. Davis elected to publish the entire article from a recent issue of the Cincinnati Atlas that was translated into Welsh to be printed in the July 1850 issue of Star of Gomer.[22] His reaction was one of great wonderment and surprise:

The appearance of the previous piece in the Star of Gomer causes us a bit of surprise; for when has it ever come out with anything so impartial? But let all “be on their guard lest the editor of the aforementioned newspaper be somewhat too favorable towards these deceivers!” Let everyone have plenty of prejudice and animosity against the Saints, and then there will be no harm in reading it! Let everyone believe that it is all deceit, and then no one will be led astray! Let everyone understand that it was not “atrocious crimes” of the American Christians, to persecute the Saints, destroy their cities, kill their prophet and their brethren, ravish their women, burn their houses and their temple; rather that along with all the other evil they did was their godliness!—ED.

End: “A bit of surprise”—Star of Gomer publishes an impartial article

1850: 12 July, Principality, p. 2 (43 words).

The Temple of Nauvoo erected by the Mormons in 1845, but purchased in March, 1849, by the Icarian community, was totally destroyed by a hurricane on the 27th of May. A new edifice of magnificent dimensions is to be erected in its place.

1850: 12 July, Cambrian (50 words).

Ystalafera. The Latter Day Saints, after long-continued and ineffectual efforts to make themselves popular in this place, on Monday evening last had resort to roadside preaching, by which dodge they succeeded to get a crowd of women and children together; but we have not heard of any converts made.

Episode 7.4

Start: Mr. French opposes the Church, joins the Church, then leaves the Church

1850: 27 July, Monmouthshire Merlin, p. 3 (235 words). “Latter-day Saints.”

This body of people, who regard their common designation, “Mormons,” as a term of reproach, have established a pretty considerable connection in Newport; and having procured a large tent, capable of seating several hundred persons, commenced operations beneath it on Sunday afternoon last, on the Marshes of the burgesses.

A description then follows of the two meetings held on that day at which Captain Wheelock spoke.

1850: 10 August, Monmouthshire Merlin, p. 3 (850 words). “The Latter-day Saints.”

This lengthy article has an unusually detailed description of the “discussion” between R. Hill and Capt. Wheelock:

For the last few days our town has been placarded with the announcement that a discussion would take place at the British School Roots, between Mr. R. Hill, a Wesleyan local preacher, and Capt. Wheelock, an elder of the Mormonite body, on Tuesday evening last. Long before the time for commencing, numbers hastened to secure seats, as it was anticipated the attendance would be large. In this there was no disappointment; for the room was crammed, and numbers listened outside.

The writer also included in his article Mr. Hill’s account of the Saints’ efforts to remove from a man’s back a “hump,” which had been there for some time. A woman addressed the gathering and declared that “for the last three years, she had every day (Sundays excepted) washed the back of the so-called hunchback, and that there was nothing the matter with it.”

1850: 5 October, Monmouthshire Merlin, p. 3 (530 words). “Lectures against Mormonism.”

Yet another account of the lectures of Mr. Williams and Mr. French at the Newport town hall. This reporter identifies Mr. French as “late a student at the Carmarthen Presbyterian College” and writes that the lecture of Mr. French “was declared to be one of the most argumentative and eloquent addresses ever heard on a similar subject.”

1850: 5 October, Monmouthshire Beacon, p. 8 (60 words). “Lecture on Mormonism.”

A brief report on the two lectures given by Messrs. J. Williams and R. A. French at the town hall in Newport. These lectures were also covered by the Cardiff and Merthyr Guardian of the same date.

1850: 5 October, Cardiff and Merthyr Guardian, p. 3 (240 words). “Lectures on Mormonism.”

Two lectures—one on Joseph Smith and the other on the Book of Mormon—were delivered at the town hall in Newport. The two lecturers were Messrs. J. Williams and R. A. French.

After the delivery of the two lectures, an animated discussion took place between a Captain Wheelock and the lecturers. It was ultimately arranged that the captain should have an opportunity afforded him to rebut the views taken by the lecturers.

The writer was particularly impressed with one of the lecturers:

We cannot pass over this opportunity without noticing the ability displayed by Mr. French, which was highly gratifying to the company.

1850: 26 October, Cardiff and Merthyr Guardian, p. 3 (60 words). “Mormon Controversy.”

A very large assemblage of people attended on Tuesday and Wednesday last, to hear the discussion between Captain Wheelock and Messrs. French and Williams, which was held at the large room in the Sunderland Inn, Llanarth-street, the mayor having very properly refused the use of the Town-hall. The meeting lasted a considerable time, and the room was densely crowded.

1850: 26 October, Monmouthshire Merlin, p. 3 (1,385 words). “Mormonism and Its Opponents.”

A very long account of the debate between Captain Wheelock and Mr. French at the Sunderland Inn in Newport, Wales, on Monday evening, 21 October. The writer declares:

Captain Wheelock, who is an American, certainly proved an acceptable orator to the recipients of the new creed in Newport. Whether his “arguments” were well grounded or not, they bore about them the stamp of originality, as the most incoherent and absurd theories frequently may.

The writer points out the benefit such debates provided for the Latter-day Saints:

It is almost a folly to attempt anything like a discussion with such a sect, on the baseless creed thrown up. It is a decided folly to attempt to conquer and convince them, too, on the public platform. It is a waste of time, and more—it is actually a furtherance of their interests, to give them public notoriety and the supposed character of martyrs, by lashing them with the whip-cord of ten-fold argument, the severity of truth, or the pungency of well-aimed sarcasm.

Captain Wheelock spoke for “about one hour and a-half” and did not leave sufficient time for French to respond. French had given thirteen points to the captain which he wished for him to address. But, according to French, Wheelock had failed to address a single one of them. It was announced that Wheelock would deliver another lecture the following evening.

1850: 2 November, Monmouthshire Beacon, p. 3 (65 words).

A brief report on the dispute between Captain Wheelock and Messrs. French and Williams. The dispute was also covered by the Cardiff and Merthyr Guardian[23] and the Monmouthshire Merlin.[24]

1851: 25 January, Monmouthshire Merlin, p. 3 (85 words). “Alleged Mormon Conversion.”

It is reported that Mr. French, who obtained some little notoriety in Newport and elsewhere recently, by forcible and eloquent denunciations of “the Mormon imposture,” was “converted” to the very faith he had denounced, on Sunday last! We have received a letter on the subject, in which hints are thrown out that it would be prudent not to call it a “conversion,” as there was some particular motive at work, which did not warrant the application of that term, in its commonly-received sense.

1851: 15 February, Monmouthshire Beacon, p. 5 (295 words).

On Tuesday, 11 February, R. French was slated to present a lecture on the famous poet and intellectual John Milton.

It was also stated that the lecturer would give his audience his reasons for following the tenets of the Mormon faith, against which he was some time ago engaged in lecturing, but to which he has recently become a convert.

French gave scriptural support for his decision to convert.

When asked the question how it was that he had so strangely and suddenly changed his mind on so important a question as religion, his answer was to the purpose that he did not then fully understand the Mormon “religion”—rather a singular and inconsistent reply for one who had professed to be competent to confront its warmest admirers.

The writer observes:

Mr. French is considered to be a man of some ability, and his course of conduct seems so much the more unaccountable.

1851: 29 August, Monmouthshire Merlin, p. 3 (290 words). “The Bible.”

Discussion was invited after a Baptist minister had made a presentation at the Newport town hall.

A young man named French, who has recently attracted public notice, as an example of the most eccentric oscillations in religious sentiment, came forward, and made some vague and irrelevant observations upon what had transpired. . . . Having listened about a quarter-of-an-hour, the meeting became impatient at the inappropriate character of Mr. French’s remarks, and a gentleman present proposed that he be requested by the chairman to confine himself to the subject named for discussion, and not to deliver a lecture upon Mormonism.

French was permitted to speak a few minutes longer, but, according to the writer, he took advantage of the opportunity “to mingle a further measure of the Mormon element with his remarks.” The Reverend Allen “replied to his observations, fully exposing their flimsy and inapplicable character, and completely demolishing those portions in which there was even the appearance of argument.”

The writer adds that others wished to address the meeting:

But as it was understood that they were merely desirous of making statements likely to be personally offensive to Mr. French, their aspirations were judiciously subdued.

1853: 8 April, Monmouthshire Merlin, p. 4 (32 words). “Mormonism.”

A discussion between Messrs. French and Owen, and the Rev. J. Barfield and Mr. Flannigan, on Mormonism, is to take place at the Town Hall on several evenings in the ensuing week.

1853: 16 April, Monmouthshire Beacon, p. 8 (390 words). “Mormonism. Controversy at Newport.”

The first item of this article has to do with “a series of discussions upon the tenets of the Latter-day Saints” that had “created much excitement during the past week”:

Two elders of the Church of Latter-day Saints, Mr. R. H. French and Mr. Wm. Owen defended the new faith, and the fallacy of it was exposed by the Rev. John Barfield, B. A., of Dock Street chapel, and Mr. Flannigan, Scripture reader. The feeling of the meetings went against the elders; but Mr. Edward Thomas, draper, who occupied the chair, suppressed any unseemly interruption.

A pretty “Mormon maid” had attracted French’s attention, and he “deserted from his colors and his cause, and became the champion of error and the Mormons.”

The writer suggests serious wrongdoing on the part of some of the male converts to The Church of Jesus Christ of Latter-day Saints:

And occasionally, here, in Newport, Mormonite men take their departure for the valley of the saints; and soon after their departure it is discovered that they are accompanied by “spirituals” of the other sex, while their wives and other little obligations are left behind—abandoned and flung away—forlorn and unprotected—to fight the battle of life, and struggle with the world and all its difficulties, alone, and to the best of their poor ability.

After elaborating on other ways in which “Mormonism . . . yields reason to passion,” the writer sums up the current status of The Church of Jesus Christ of Latter-day Saints in Newport:

And they shirk about our byeways, and there work insidiously, so that Mormonism progresses. But Mormonism is a “delusion, a mockery, and a snare”—an outrage upon civilization, and, above all, an outrage upon Christianity. And therefore, Mormonism ought to be checked, and, if possible, crushed, extinguished, and utterly put out.

1853: 22 April, Monmouthshire Merlin, p. 4 (710 words). “Discussion upon Mormonism.”

An account of the fourth and final discussion at the town hall in Newport. On the one side, representing The Church of Jesus Christ of Latter-day Saints, were R. French and William Owen. On the other side were Reverend J. Barfield and Mr. Flannigan. The subject for discussion was “The doctrines of the Latter-day Saints about spiritual wives and miracles.”

Reverend J. Barfield opened the debate, contending, with great earnestness, and an evident reliance upon the truthfulness of his cause, that although the practice of polygamy prevailed at an early period of the world, still Moses had sought to convince the people that it was regarded with displeasure by the Almighty, by fencing it round with certain guards and prohibitions in the cases of distinguished individuals.

The two Latter-day Saints “contended that, with regard to many polygamists spoken of in the Bible, not only was there no evidence that God regarded them with displeasure, but upon some of them (Abraham and others) his blessing had signally rested.”

Regarding miracles, Barfield read from the Millennial Star about the supposed healing by the Latter-day Saints of a blind child by the name of Selina Bounsell, but he added that it was then “well known that the child’s blindness had been cured in the Taunton Eye Infirmary, under the treatment of Mr. Billet, surgeon to that institution.” French disagreed and “offered to produce the parents and the child, and to meet Barfield again for a further discussion of the doctrine of miracles.”

1853: 13 May, Monmouthshire Merlin, p. 1 (55 words). “The Alleged Mormon Miracle at Bristol.”

At a public meeting, held at the town hall, Newport, Monmouthshire, the report of which will be found in this day’s Merlin, the following resolution was unanimously passed:—

“That this meeting is of opinion that the fullest reliance may be placed upon the statements of Mr. Thomas, with reference to the alleged Mormon miracle, in the case of Selina Bounsell; and can come to no other conclusion from Mr. Thomas’s statements, as well as from those of Mr. Bounsell, the father of the child, given at this meeting, than that the pretended miracle is a deliberate and complete imposture.

Signed on behalf of the meeting, Edward Thomas, Chairman.

1853: 13 May, Monmouthshire Merlin, pp. 2–3 (5,440 words). “Investigation of a Pretended Mormon Miracle.”

This report is the longest article about The Church of Jesus Christ of Latter-day Saints in any newspaper connected with Wales that has yet been identified—well over five thousand words. It is the report of a lengthy investigation held to reach a definitive answer as to whether the sight of Selina Bounsell was healed miraculously or whether it was restored by a Dr. Billet at the Taunton Eye Infirmary. The issue had arisen in a debate held three weeks earlier at the Newport town hall in a debate between Reverend J. Barfield and Mr. Flannigan on the one side and Messrs. R. French and William Owen on the other. Toward the end of the debate, Barfield read aloud an 1849 account of four-year-old Selina Bounsell being healed of her blindness, in which the writer affirmed that the restoration of her sight was a miracle. Both of Selina’s parents signed the letter affirming that their daughter’s sight had been miraculously restored. But Barfield stated that it was then “well known that the child’s blindness had been cured in the Taunton Eye Infirmary, under the treatment of Dr. Billet, surgeon to that institution.” French, then a Latter-day Saint, disagreed with that assessment and “offered to produce the parents and the child, and to meet Mr. Barfield again for a further discussion of the doctrine of miracles.” And, according to French, his opponents would arrange for Dr. James Billet to be present as well. Shortly thereafter, however, when it became known that Dr. Billet would not be present and that Edward Thomas, the chairman of the recent discussion, would merely report the result of a very recent interview he had had with Dr. Billet, French sent notice that he would not be present at the investigation.

Even without the presence of French, the investigation was held as scheduled. Noting the absence of French at the outset of the meeting, Barfield again read the account of the “pretended miracle from a volume entitled ‘Orson Pratt’s Works,’ which he had procured at the depôt of the Latter-day Saints, in this town.” Barfield then read the following statement, dated 18 June 1852 and signed by Dr. Billet:

I hereby certify that Selina Bounsell was admitted a patient of the Taunton Eye Infirmary, in 1845, under my sole care, and was discharged cured, in 1846, at which time she could see to pick up a pin or other minute objects, as well as any of the children with whom she was in the habit of playing.

18 June 1852 is almost a year before the meetings in Newport between Barfield and French. Thus, it appears that someone much earlier had been looking into Selina Bounsell’s operation by Dr. Billet in Taunton, possibly in preparation for the series of debates there. Dr. Billet’s sworn statement also contains this postscript:

P.S. The following is a verbatim copy of her discharge, as taken from the books of the above institution:

Selina Bounsell, congenital cataract, cured 1846.

The above can be verified on oath, by a witness, if necessary.

At this point, Barfield turned the time over to the chairman, Edward Thomas, who then reported on his recent visit to Taunton to persuade Dr. Billet to travel with him to Newport for the “investigation” into the miracle which supposedly had restored sight to Selina Bounsell many years earlier. According to Thomas’s report, Dr. Billet was unable, because of age, to travel from Taunton to Newport. While in Taunton, Thomas also spoke with George and Mary Rogers, two people who had been associated with Dr. Billet, and who, at Thomas’s request, had signed statements to the effect that they had assisted in the operation by holding the child. Thomas also located the child’s paternal grandmother, Susannah Bounsell, who put her mark to this statement: “This is to testify that I held Selina Bounsell, while Mr. Billet operated on her for the cataract, being grandmother to the child.” Thomas asked the grandmother whether “she would have any objection to testify that she [Selina] was taken to the Infirmary, and sent out cured by Dr. Billet.” The grandmother’s response was, “Not the least; and I am sorry that my son has joined the Mormons; he is practicing a great delusion.”

Just after the signed statement of George Rogers was read to the audience, a man blurted out, “That is false.” At that juncture, the chairman had told the man that he would be given permission to speak in a few moments. And when the chairman told the man he could speak, the man identified himself as the father of Selina Bounsell and, referring to the statement attributed to his mother—i.e., that she was sorry that her son had joined the Mormons and that he was practicing a great delusion—he said, “I am sure what you said about my mother was false. She never would say such a thing as that.” Many questions were then posed to William Bounsell. Even though he was no longer affiliated with The Church of Jesus Christ of Latter-day Saints, he declared the following: “I am sure I never heard the gospel more truly preached than by the Latter-day Saints.”

After many other comments and questions involving William Bounsell and others, the writer brought his very long article to a close with the following observation:

Mr. Barfield said he would now ask any Mormon who might be present to consider this subject well. They had proved the pretended miracle to be a mere delusion; and he would ask the Latter-day Saints if they would peril their salvation upon such a pretense, which, upon a fair and candid examination, proved to be utterly unfounded—a fiction, a delusion, and a snare.

1853: 14 May, Monmouthshire Beacon, pp. 7–8 (1,065 words). “Latter-day Saints and Spiritual Wives. Mormonism and Miracles.”

The writer recounts how “three summers ago,” Captain Wheelock had debated on the same stage with “the youth, by name ‘French,’” who “combated the great captain with such courage and earnestness that he quite bewildered the captain.” Because of a “Mormon maid,” French subsequently joined forces with Wheelock:

But the great captain was old and wily, and the youth juvenile and imprudent. The Elder bided his time, and alas! the youth unwarily approached too closely to the enemy’s camp and there beheld a Mormon maid. Now the maid was pretty, and we fear she possessed the power of fascination. The youth admired the prettiness of the maid, and she reciprocated the kindliness of the youth, albeit the enemy of her faith. And suddenly a cloud descended upon the youth and obscured his better judgment—till, at last, French the chivalrous champion of truth and Christianity, deserted from his colors and his cause, and became the champion of error and the Mormons.

Wheelock returned to Salt Lake City, but French remained in Newport and was still preaching his new faith three years later.

The writer also reports that Reuben Brinkworth, the young man who had regained both hearing and speech upon being baptized a Latter-day Saint four years earlier, continued faithful to his new religion:

And here, too, in Newport, one Reuben Brinkworth, one of the “rogue and vagabond” species, aided by others of the saints, practices a gross deception.[25]

1853: 21 May, Monmouthshire Beacon, p. 5 (115 words). “The Alleged Mormon Miracle at Bristol.”

At a public meeting, held at the town hall, Newport, Monmouthshire, on the 6th last, the report of which will be found in this day’s Merlin, the following resolution was unanimously passed:—

“That this meeting is of opinion that the fullest reliance may be placed upon the statements of Mr. Thomas, with reference to the alleged Mormon miracle, in the case of Selina Bounsell; and can come to no other conclusion from Mr. Thomas’s statements, as well as from those of Mr. Bounsell, the father of the child, given at this meeting, than that the pretended miracle is a deliberate and complete imposture.

Signed on behalf of the meeting, Edward Thomas, Chairman.”

1854: 25 February, Udgorn Seion (Zion’s Trumpet), p. 124 (12 words).

The final installment of the minutes of a conference held 25 December 1853 in Merthyr Tydfil. “Brother French, Newport, gave a few remarks and a song, in English.”

1854: 14 April, Monmouthshire Merlin, pp. 4–5 (935 words). “Lecture by Mr. French. The Russian Question and the Mormons!”

A lengthy report on why Mr. French had recently left The Church of Jesus Christ of Latter-day Saints after having converted just over three years earlier. The reporter describes French’s reasoning:

Joe Smith was undoubtedly inspired, and all he wrote or spoke, was true; but the prophets or apostles, or what they were whom the lecturer characterized as “the powers that be,” in the Mormon church, did not stick to what Smith had laid down, and wanted to establish new doctrines.

The reporter concludes with the following:

However, he didn’t like to part with Mormonism on bad terms; and so repeated that there were a few good touches about it, though he didn’t like it “as a whole”; and he should not wish to get the contempt of the Mormons or of any other people, for what he had done, or what he had not done; and so hoped that the great principle which should actuate the universal brotherhood of mankind, “Love one another,” would let him down easily in regard to his cutting the Saints in the manner he had done.

1854: 15 April, Monmouthshire Beacon, p. 7 (73 words). “The Errors of Mormonism.”

At the Town Hall on Tuesday evening Mr. French, who two years back somewhat startled his friends by becoming a convert to Mormonism, having, just before his conversion, been publicly lecturing in opposition to the sect, delivered a lecture upon Russia and Turkey, and at the conclusion of the lecture recanted his adhesion to Mormonism, alleging his belief that the doctrine, as now taught, was full of error.

End: Mr. French opposes the Church, joins the Church, then leaves the Church

1850: 17 August, Monmouthshire Merlin, pp. 3 (220 words). “Pontypool. A Mormon Miracle Interrupted.”

The account of a “Mr. H., one of the elders looked up to by the Latter-day Saints.” Mr. H. supposedly told a widower that for fifty pounds he would bring the widower’s wife back to life. Just then a third party came in and “declared that the old Latter-day Saint was a gammoning the poor gentleman.” Mr. H. then “pitched into the intruder, and a pugilistic encounter ensuing, the dead was left to rest.”

1850: August, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 250 (55 words).

The Nauvoo Temple, which was built by the followers of the wretch Joe Smith, the Latter-day Saints, but which was purchased in March 1849 by the “Icarian Community,” was completely destroyed by a violent wind on the 27th of last May. But a more beautiful and larger edifice is being built in its place.

Episode 7.5

Start: Four articles are published containing historical information about the Latter-day Saints

1850: August, Yr Eglwysydd (Churchman), pp. 151–53 (1,375 words). “The Mormons.”

Part one of a four-part series. The content is basically a history of the establishment and growth of The Church of Jesus Christ of Latter-day Saints in the United States. It has obviously been translated from sources in English and says nothing about the presence or activities of the Latter-day Saints in Wales.

1850: September, Yr Eglwysydd (Churchman), pp. 164–66 (1,100 words). “The Mormons,” part two.

1850: October, Yr Eglwysydd (Churchman), pp. 188–90 (1,205 words). “The Mormons,” part three.

1850: November, Yr Eglwysydd (Churchman), pp. 208–10 (1,190 words). “The Mormons,” part four.

End: Four articles are published containing historical information about the Latter-day Saints

1850: 13 September, Cambrian (95 words).

This article is a brief report of an inquest into the death of Mary Ann Richards, a six-year-old girl who “died in consequence of being burnt, by her clothes taking fire in carrying hot coals from her parents’ house to a public oven.” Accidental death was the verdict, but the jury strongly censured her father, a Latter-day Saint, “for his interference with, and preventing for a time, the attendance of a medical gentleman.”

1850: 21 September, Monmouthshire Merlin, p. 3 (70 words). “Emigration.”

A brief account of a “saint” who had left for “the New Jerusalem” but had neglected to “pay certain debts due by him in this port” before leaving.

1850: 21 September, Monmouthshire Merlin, p. 4 (45 words).

There was a disgraceful riot at the Mormon chapel, Spalding, last Sunday, one of “elders” having said in his discourse, that all in Spalding, except the “Saints” of the Mormon faith, were doomed to everlasting torments. The inhabitants severely punished the Mormon for the assertion.

1850: 21 September, North Wales Chronicle, p. 6, Item 1 (545 words). “The Mormons.”

An article taken from the Athenaeum: Journal of Literature, Science, and the Fine Arts, published in London. Here are the first few lines of its analysis of The Church of Jesus Christ of Latter-day Saints:

We have from time to time noticed in our columns the doings of the Mormons in America. Few incidents in modern days are more strange and interesting to the reader of history than the rise, progress, and present state of this singular sect. . . . As a creed, and as a polity, it has now taken its place on the stage of nations. The latest advices from Deseret represent it as in flouring condition.

And following a number of analytical observations about the future endeavors of this new religion, the writer concludes:

It may be hoped—though we dare not be sanguine about it—that the diffusion of so much knowledge may help to discredit the crude impostures on which the Mormon faith is based.

1850: 21 September, North Wales Chronicle, p. 6, Item 2 (42 words).

An address just issued from the headquarters of the Mormons, at Great Salt Lake City, concludes thus: “Push the Salute to Zion, and persuade all good brethren to come, who have a wheelbarrow, and faith enough to roll it over the mountains.”

Episode 7.6

Start: A prolonged polemic about the “similarity of the Baptists and the Saints” is published

1850: July, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 212–14 (1,550 words). “Similarity of the Baptists and the Saints.”

A writer who calls himself “A Saint” touches off a debate that would end only in March 1851 and occupy the pages of three periodicals: the Congregationalist Treasury, Star of Gomer, and Zion’s Trumpet. The anonymous writer of this first article discusses seven major points which he declares to be areas in which the Baptists and the Saints can find common ground:

1. Baptism by immersion is essential for salvation.
2. Only believers should receive baptism.
3. Miracles still occur.
4. The New Testament is not the sufficient guide to salvation.
5. Both Baptists and Saints assert infallibility.
6. The laying on of hands after baptism is essential.
7. The Millennium will include only Baptists (according to the Baptists) or only Saints (according to the Saints).

Because this article touched off a polemic that would continue over a period of nine months, the following list summarizing the path of the debate may be helpful to the reader:

1. July 1850—Congregationalist Treasury—the first article, by “Saint”
2. Sept. 1850—Congregationalist Treasury—response by “Mathetes”
3. Sept. 1850—Star of Gomer—reprinted response of “Mathetes” as in the Congregationalist Treasury
4. Sept. 1850—Zion’s Trumpet—reaction of John S. Davis
5. Oct. 1850—Congregationalist Treasury—“Mormon Lies” by T. Williams
6. Dec. 1850—Congregationalist Treasury—“Saint” responds
7. Jan. 1851—Congregationalist Treasury—“Mathetes” responds (part 1)
8. Feb. 1851—Congregationalist Treasury—“Mathetes” responds (part 2)
9. Mar. 1851—Congregationalist Treasury—“Saint” responds—end of debate

1850: September, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 272–75 (3,325 words). “The Bungling Saint.”

In their September 1850 issues, both the Congregationalist Treasury and Star of Gomer carry the same article that a Baptist minister by the name of John Jones wrote. Using the nom de plume “Mathetes,” Jones had apparently sent a copy of his response to both editors. The editor of Star of Gomer was probably happy to print the outrage expressed by John Jones at anyone who would put Baptists and “Mormons” in any kind of a positive relationship. And the editor of the Congregationalist Treasury was no doubt delighted to cooperate in promoting anything that would poke fingers in the eyes of both the Baptists and the Mormons, not to mention the possible increase in the readership of his periodical with such an entertaining polemic. In this long and tedious article, Mathetes addresses each of the seven points presented in the July article by “Saint.” He also expresses skepticism as to whether the “Saint” was actually a member of The Church of Jesus Christ of Latter-day Saints:

The common opinion is that the Saint is some weakling of an Independent, or some phantom Methodist, striving (but failing) to hide his literary ugliness, and his moral disgrace, under a pseudonym. I hope for the best; but I fear the worst.

1850: September, Seren Gomer (Star of Gomer), pp. 261–63 (3,325 words). “The Bungling Saint.”

The exact same article published in the Congregationalist Treasury was also published in this issue of Star of Gomer (see previous entry).

1850: September, Udgorn Seion (Zion’s Trumpet), pp. 240–44 (465 words). “Laying on of Hands.”

John S. Davis responds to the skepticism expressed by Mathetes in the September article about whether the “Saint” was a Latter-day Saint or not.

Mr. Mathetes does not believe that one of the Saints wrote it; nevertheless, because that writer calls himself a “Saint,” our instructor attacks him as if he were one of the Mormons, using the words “Satanist,” “rascal,” “insane,” “Joe,” etc., as weapons of his warfare.[26]

Davis does not indicate his opinion about whether “Saint,” the author of the article entitled “Similarities of the Baptists and the Saints,” was or was not a member of The Church of Jesus Christ of Latter-day Saints. But it is highly unlikely that “Saint” was actually affiliated with the Latter-day Saints, his most glaring shibboleth being his affirmation that both the Latter-day Saints and the Baptists claimed infallibility. Furthermore, all his arguments have the ring of an Independent defending himself against Baptist doctrine with hardly any mention of the Latter-day Saints.

Davis then presents a fairly long quotation from Mathetes about the practice of the laying on of hands. After admitting to the occasional use of this practice among “some of the Baptists,” Mathetes declares that “it is not a general rule pertaining to the denomination.” Mathetes further declares:

On the other hand, the practice is losing ground continually; and it is hoped that it will be in the land of oblivion in a little while. Those who practice “the laying on of hands” in our midst are not, after all, like the Mormons; the Baptists do not profess to impart any blessing through the practice; but the Mormon fiends pretend to bestow the Holy Ghost, although they are as incapable of that as of extinguishing the sun.[27]

Regarding these comments, Davis observes:

You see how much less respect the Baptists give to the “old practice” of laying on hands, than to the “old practice” of baptizing![28]

And then, as if to emphasize the extent to which Davis considered the doctrine of The Church of Jesus Christ of Latter-day Saints linked to that of the “primitive Saints,” he inserted an entire article on “Spiritual Gifts” that had appeared in an issue of Star of Gomer nearly twenty years earlier (see next entry).

1832: April, Seren Gomer (Star of Gomer), pp. 103–5 (1,450 words). “The Thousand Years—Spiritual Gifts.”

The author of this lengthy article, which John S. Davis quotes in its entirety in his September 1850 issue of Zion’s Trumpet,[29] indicates his identity only with the initial “C.” In his opening paragraph, this writer places himself at odds with the opinion of the then-prevailing Baptist theologians:

If I caused so much discomfort to some of your readers through my announcement of the millennial doctrine, what will be the agitation they feel at that which I declare in my present writing? For I intend to assert, with boldness, the following tenets: namely, that all the miraculous gifts, that were possessed by the primitive church among the followers of the apostles and evangelists, are as much an inheritance to the church in the present day as they were in the first century, and that nothing but lack of faith only prevents the church from performing miracles today with the same measure of power and authority as it did in its earliest age.

This statement reflects the view of the Latter-day Saints precisely, and it would be safe to conclude that John S. Davis inserted this 1832 article in Zion’s Trumpet for the express purpose of poking his editorial finger in the eye of Mathetes and his fellow Baptists. Any response from the Baptists has yet to be identified.

1850: October, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), p. 298 (2,120 words). “Mormon Lies.”

T. Williams, associated with Ebenezer Baptist Chapel in Llangynog, comes right to the point in responding to the assertions of the “Saint,” the author of “Similarities of the Baptists and the Saints” in the 1850 July issue of Congregationalist Treasury.[30] Each of the following items contains a quoted phrase that represents Williams’s position regarding each of the seven purported similarities:

1. Baptism by immersion is essential for salvation. “This is a barefaced lie.”
2. Only believers should receive baptism. “It comes close to the truth.”
3. Miracles still occur. “This is a hypocritical lie.”
4. The New Testament is not the sufficient guide to salvation. “Another untruth.”
5. Both Baptists and Saints assert infallibility. “Do not bear false witness.”
6. The laying on of hands after baptism is essential. “Some do and some do not.”
7. The Millennium will include only Baptists (according to the Baptists) or only Saints (according to the Saints). “Does not everyone believe the very same thing?”

1850: December, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 392–94 (2,206 words). “Similarity of the Baptists and the Saints Again.”

“Saint” responds to the articles of both Mathetes and T. Williams by flexing his writing muscles:

You know, Mr. Editor, that truth is powerful and unconquerable: its face never grows pale, its knees never knock, neither does its voice weaken nor its tongue stammer; despite being slandered by being called a bungler, liar, Satan, cat’s paw, monkey, father of lies, Dick’s donkey, Congregationalist weakling, Methodist magician, etc., by such worthies who have matriculated from Billingsgate College[31] such as Mathetes and his ilk. M. showed sense in writing to the Star, because in an empty ring and fighting with his own shadow, he might have a chance of winning.

“Saint” then presents an explanatory list in order to “confront the two giants of the battlefield, armed as they are with all their Baptist weaponry.” Here is a list of his basic conclusions:

1. The Baptists and the Saints both believe that baptism by full immersion is essential for salvation.
2. The Baptists maintain that only believers should be baptized.
3. Baptists perform miracles.
4. Baptists do not believe that the New Testament as received from the early Christians is a sufficient guide.
5. Baptists claim infallibility.
6. Baptists receive people into their Churches according to the apostolic example, through the laying on of hands.

1851: January, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 21–25 (2,875 words). “The Saint Weighed in the Balance and Found Wanting.”

Mathetes responds to the article of “Saint” in the December 1850 Congregationalist Treasury.[32] Mathetes refers to his previous article that appeared in the September issues of both the Congregationalist Treasury and Star of Gomer:

In my last essay, I let it be understood that Saint was some kind of practitioner of infant baptism in disguise, and I rebuked him harshly for the literary and theological bungling in his leading article. But his comments in the November issue of Treasury do not touch upon any of the said rebukes, indicating that the discipline thus meted out was justified by the resulting display of graciousness.

Mathetes’s main topic was that of baptism and whether sprinkling of infants is ever to be accepted. Toward the end of this long essay, Mathetes comments:

Everyone (especially professors of religion) can unite in what is moral in its scope, namely, praising God, etc., even if everyone cannot unite in the direct ordinance of the special feast, which belongs to those described above.

But this comment is not the end of his long and rambling essay, since it was to be continued in the February issue of the periodical.

1851: February, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 51–55 (2,990 words). “The Saint Weighed in the Balance and Found Wanting.”

This is the second part of Mathetes’s response to the article of “Saint” in the December 1850 issue of the Congregationalist Treasury.[33] This continuation of Mathetes’s essay from the January issue of the Congregationalist Treasury is equally as long and rambling as the first part. He reaffirms his stance regarding The Church of Jesus Christ of Latter-day Saints:

Mathetes [referring to himself] continues to believe that Mormonism is nothing but a joke and a fraud from beginning to end; that it is just a “game” designed by unprincipled layabouts in order to live in idleness on the backs of superstitious simpletons. . . . The Mormons are made up for the most part of cunning and fraudulent snake oil salesmen, fanatical and crazy fools, along with those who have been disciplined for their wayward lifestyles by other religious denominations; these charlatans set themselves up as the top dogs, while the poor dupes are forced to bear the burden of the system which they have created. . . . I am now tired of relating “Saint’s” lies and bungling, although I have not totally exhausted all his writings. Whether “Saint” is a Mormon or someone who practices infant baptism, I do not intend to write any more.[34]

The editor of the Congregationalist Treasury adds this comment:

(If “Saint” so wishes, I will publish one more of his letters, but it must be short; this will end the debate. Editor)[35]

1851: March, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 73–76 (1,640 words). “Similarity of the Baptists and the Saints Again.”

In this final article of this seemingly interminable polemic, “Saint” offers his “warmest thanks” to the editor of the Congregationalist Treasury for lending the columns of this publication to “Saint” and his opponents. He also makes many unkind comments about Mathetes’s ability to engage in debate. Here is a sample:

Without boasting, you know, Mr. Editor, that I have forgotten more doctrine and literature, etc., than Mathetes ever learned.

“Saint” concludes with a proposal:

I propose that Mathetes and I agree together to ask the Treasury to print 500 or 1,000 copies of it. I shall pay half the cost, and I shall take half the books—let Mathetes bring forward the other half of the cost and receive the other half of the books, so that everyone may see which direction the scales tip.[36]

There is no evidence that Mathetes or the editor ever accepted this proposal.

End: A prolonged polemic about the “similarity of the Baptists and the Saints” is published

1850: 14 September, Monmouthshire Beacon, p. 6, Item 1 (90 words). “Mormonism.”

People have often wondered what the word Mormon meant. It is easily explained. Mormo, or Mormon, is the Greek for humbug, or hobgoblin, and paraphrastically, for delusion or counterfeit. Little did that crafty impostor, Joe Smith, with all his craftiness, suspect the close-fitting cap he was asking for his newly-concocted imposture, when he gave his statute book the name of the Book of Mormon, literally the book of humbug. Such are sometimes the silent, unlooked-for, and mysterious incidents by which Providence brings to light the satanic inventions of revilers and gainsayers.

1850: 14 September, Monmouthshire Beacon, p. 6, Item 2 (24 words).

Mormon women, it is said, have commenced dressing in pantaloons. It is not stated whether the men have undergone a change in their apparel. Burritt’s Christian Citizen.

1850: September, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 275–76 (1,140 words). “The Saints and Their Tricks Again.”

The writer calls himself “A Hater of Deceit” and is most likely the editor of the periodical. Unlike many of the brief reports with accusations against the Latter-day Saints, this report is replete with details and particulars of an incident that took place in early April 1850, at a farmhouse named Penrhiwgwion located near the town of Carmarthen. The woman who lived there was visited by Latter-day Saint missionaries, and after hearing their message, she agreed to be baptized. Following her baptism, the woman was possessed by an evil spirit which the missionaries attempted to cast out. The report then presents the conversation between the evil spirit and one of the missionaries, then the writer sums up the event with an invitation:

She had been a member of the Established Church for forty-two years, and she is now seeking fervently to regain her place, after undergoing the harsh treatment of Saintism. If anyone doubts the truth of the preceding story, we hope they will be so kind as to send to the above old woman, who lives at Penrhiwgwion, near Carmarthen, and they will find out that it is all true, and much more than this story contains.[37]

1850: September, Y Dysgeddyd (Instructor), p. 287 (20 words). “Mormon Women.”

The Mormon women have started to wear trousers (pantaloons). It is not said that the men wear corresponding clothes in exchange. Burritt’s Christian Citizen.

1850: October, Ifor Hael (Generous Ivor), p. 319 (26 words). “Mormon Women.”

The Mormon women have started to wear trousers. But so far, we have no information that the men are wearing corresponding clothes in exchange. What next?

1850: 19 October, Caernarvon and Denbigh Herald, p. 4 (185 words). “Anglesey, Llanddaniel. The fanatics who call themselves ‘Latter-day Saints.’”

A detailed description of a lecture that was designed keep the residents of this “rural and secluded village” from being deluded by the “condemnable trash” of the Latter-day Saints.

1850: 19 October, North Wales Chronicle, p. 6 (47 words).

Lately a hundred persons arrived in Liverpool from Bedford and the neighborhood, on their way to the Salt Lake Valley. North America, the adopted country of that singular sect the Mormons. The party consisted of small farmers, market gardeners, mechanics, and laborers, with their wives and children.

1850: 5 October, Monmouthshire Beacon, p. 8 (62 words). “Lecture on Mormonism.”

A brief report on the two lectures given by Messrs. J. Williams and R. A. French at the town hall in Newport. Also covered by the Cardiff and Merthyr Guardian of the same date.

1850: 5 October, Monmouthshire Merlin, p. 3 (130 words). “Lectures against Mormonism.”

Yet another account of the lectures of J. Williams and R. A. French at the Newport town hall. This reporter identifies French as “late a student at the Carmarthen Presbyterian College” and writes that the lecture of French “was declared to be one of the most argumentative and eloquent addresses ever heard on a similar subject.”

1850: 5 October, Monmouthshire Merlin, p. 4 (675 words). “A Mormon Pulpit Orator.”

The setting for this article is a courtroom at the end of a session. Here is the introductory paragraph:

During the whole of the previous proceedings in court, a short, thin, and cadaverous little man, with blue coat and woolen check shirt, lank visage, staring eyes, and long, straggling, wiry locks hanging over his slanting forehead, was observed stuck up in a corner behind the magistrates’ clerk, ever and soon appearing to be muttering something which, possibly, he fancied an opportunity would presently occur for his delivery. At length, just before the Rev. magistrates were leaving the bench, with the county members, two official-looking documents were thrust before the rev. gentlemen.

The “cadaverous little man” is William Williams, a Welsh miner who was in the room waiting for his opportunity to have some papers signed that he thought would authorize him to preach his religion—that of the Latter-day Saints. A long conversation between Williams and a Mr. Coles is then presented in which the writer portrays Williams in a very condescending manner.

1850: 12 October, Cardiff and Merthyr Guardian, p. 4 (27 words).

Mormon women, it is said, have commenced dressing in pantaloons. It is not stated whether the men have undergone a corresponding change in their apparel.

1850: October, Seren Gomer (Star of Gomer), p. 319 (1,205 words). “The New Mormon State.”

This unsigned article offers “the latest news from America” as its source. The writer sounds the alarm about the danger of admitting a “Mormon” state to the union of the United States. His first target is Joseph Smith:

The filthy and awful life, and pitiful death, of Joe Smith, their first “prophet,” did not serve to cause people to disbelieve the terrible deceit; and at the present moment, Mormonism, and all its false doctrines, are more acceptable and prestigious than they have ever before been.

He then gives this assessment:

It is cunning, though not perhaps surprising, that this sect is kept up chiefly by immigrants, and most of those are Welsh and English! Very seldom, in comparison, do they proselyte to any of the Americans born in the States.

He presents further reasons the US government should not grant statehood to Utah and then concludes with further information about the religion’s founder:

Joe Smith lived in the view of the world for years in the practice of the most wicked and disgraceful depravity. There was not one ounce of secrecy or doubt about the true character and personality of the deceiver; and he never tried to hide his depravity and religious deceit. He became drunk, swore and cursed, and deceived everyone he could; driving about insanely in an old wagon, cracking his whip like an express messenger, and he hardly had enough eloquence to say a word to cheat money from his bewitched followers.

1850: October, Y Bedyddiwr (Baptist), p. 324 (100 words). “Mormonism.”

The writer declares that he has discovered the meaning of the word “Mormon,”[38] and he is pleased to inform the public that the word derives from a Greek word that means “Humbug.” Therefore, he concludes, the Book of Mormon can be called “The Book of Humbug.”

1850: October, Y Diwygiwr (Revivalist), p. 323 (110 words). “Mormonism.”

The writer declares the same message as is found in the Baptist about the meaning of the word “Mormon.” The wording varies, but the conclusion is the same—the Book of Mormon can be called “The Book of Humbug.”

1850: October, Y Drysorfa Gynnulleidfaol (Congregationalist Treasury), pp. 281–88 (6,005 words). “Mormonism.”

The writer of this article calls himself “Daleth.” In the preface, Daleth explains his objective:

Mr. Editor—At the request of several friends of the truth, I present the following Lecture to the attention of your numerous readers, in which the beginning, the history, and the doctrines of the Latter-day Saints are investigated.[39]

The author obviously borrows and translates the information in this article from sources published in English. One source he names specifically is Orson Pratt’s Remarkable Visions. Another is J. B. Turner’s Rise, Progress, and Causes of Mormonism. On the final page of the article the writer indicates that his lecture will be concluded in the next issue of the Congregationalist Treasury, but there is nothing in the next issue or any other issue after that.[40]

1850: October, Y Bedyddiwr (Baptist), pp. 302–5 (2,580 words). “A Lecture on False Religions.”

The writer, David Lloyd Isaac, begins his very long lecture with Ephesians 4:14, in which the Apostle Paul warns men not to be “tossed to and fro, and carried about with every wind of doctrine.” Isaac then presents a minute explication of how not to be “tossed to and fro,” with examples of how “Mormonism” and other religions attempt to manipulate and deceive others to gain their discipleship. Just before his final paragraph, he indicates his plan: “Mormonism weighed up in the next Issue.” Then he makes the following offer to the editor of The Baptist:

If it is thought that a tract containing the part above and the remaining part of the lecture will be of service, send to me, in “Pontypool” by the 10th of October, orders for the number required of them, and if the orders reach a thousand copies, it will be sent to them with the Baptist for November. Every effort will be made to keep the price to no more than two pence. The sale has to be sufficient to pay the Printer, and that is all; and I have neither time nor inclination to go three steps after it to sell it.—D. LL. I.

Extensive searches have not shown any evidence of Isaac’s “weighing up of Mormonism” or that the editor of the Baptist gave any thought to the author’s offer concerning a tract. Just three years after solemnly issuing this warning, and ironically considering its subject matter, Isaac left his Baptist faith to affiliate himself with the Church of England. He then wrote voluminously for the Sun, the Anglican voice in Wales, for many years.

1850: November, Y Diwygiwr (Revivalist), p. 356 (115 words). “Counsel of an Apostate Saint.”

This is a brief note from Evan Jones, a miner in Pennsylvania. Jones declares that he would be glad to hear about his brothers back in Wales and whether they were still “Saints” or not. He says he was hoping they had “turned against that deceitful and lying doctrine which was conjured up by Joe Smith.” He then admits:

With sadness I must tell you that I myself was beguiled, when in their midst, to give credence to his heresy; but with joy I notify you that I have had the honor of leaving the Satanists through being convinced of their deceit and have joined the Saints of the Bible.

1850: 6 December, Cambrian (23 words).

From the Swansea Petty Session minutes:

On Wednesday, before the Mayor, Timothy Davies, a laborer and a Latter-day Saint, was charged with being drunk and disorderly. Remanded to Thursday.

Episode 7.7

Start: A Unitarian (“Philalethes”) debates with a Latter-day Saint (John Richards) and a former Latter-day Saint

1850: August, Yr Ymofynydd (Inquirer), pp. 187–89 (1,985 words). “Mormonism.”

The author of this article calls himself “Philalethes” (lover of truth). At the outset, the writer states his main sources: Chambers’s Miscellany and Rise, Progress, and Causes of Mormonism by Professor J. B. Turner, published in New York in 1844. Then Philalethes declares the following:

Nothing here will be reported but what seems to be on good authority. And if anyone sees, or if anyone thinks anything is wrongly reported, The Inquirer, unless it should change its custom, will be free to accept and publish the refutation.[41]

Philalethes quotes from his sources to present the story of Joseph Smith and some of the contents of the Book of Mormon but does not refer to the current situation in Wales regarding any of Smith’s followers. He ends his article with the following:

An attempt will be made in a future article, if permission is granted, to return to the subject, in order to continue an account left half-finished, and complete, if possible, what was left deficient.[42]

This was the first of nine articles about “Mormonism” to appear in this Unitarian periodical published in Cardiff, in addition to one additional article that was published in the Latter-day Saint periodical Zion’s Trumpet:

1. Aug. 1850, pp. 187–89—Philalethes throws out the gauntlet, but no one responds
2. Nov. 1850, pp. 261–63—continuation of Aug. 1850 by Philalethes
3. Feb. 1851, pp. 44–46—J. Richards, a Latter-day Saint, responds to Philalethes
4. Mar. 1851, pp. 67—Philalethes responds to J. Richards
5. June 1851, pp. 139–40—J. Richards responds to Philalethes
6. July 1851, pp. 163–64—J. Richards continues his response.
7. Aug. 1851, pp. 183–84—Philalethes responds with his final articl
8. Oct. 1851, pp. 236–37—David Tell-the-truth, a former Latter-day Saint, criticizes J. Richards
9. 18 Oct. 1851, pp. 336–39—Zion’s Trumpet—J. Richards to David-Tell-the-truth
10. Jan. 1852, p. 21–22—David Tell-the-truth, second letter—end of polemic

1850: November, Yr Ymofynydd (Inquirer), pp. 261–63 (1,675 words). “Mormonism—Letter 2.”

Philalethes continues the August 1850 article by quoting from the same sources. In his defense, the writer declares:

What is more important, no one has yet, as far as I know, tried to disprove the facts that I reported. Since I wrote, I have taken every opportunity that I could to research the subject further, but I have not yet discovered the least reason to doubt the truth of Professor Turner’s report nor the evidence that was presented regarding the moral character of Joseph Smith and his co-workers as men totally unworthy of trust.[43]

1851: February, Yr Ymofynydd (Inquirer), pp. 44–46 (1,895 words). “A Few Notes on the Essays of ‘Philalethes,’ Vol. 3, pages 187, 261.”

The writer of these “few notes” is John Richards, a Latter-day Saint from Trehafod in the Rhondda Valley. As could be expected, Richards questions Philalethes’s line of reasoning. Here is a sample:

See again the November Issue, page 261—“What is more important, no one has yet, as far as I know, tried to disprove the facts that I reported.” What? Is the fact that no one has yet tried to disprove, proof that there is no disproof? I cannot perceive the weight of a feather in this. . . . Further, let it be remembered that Chambers, J. B. Turner, Caswell, and Hubert are enemies to Smith, and therefore their testimonies concerning him are unacceptable to every thinking man. The testimony of an enemy is not acceptable in a civil or religious court; why, therefore, should it be acceptable in Smith’s case? Would Philalethes accept the testimony of the scribes and the Pharisees regarding Christ? No; not likely. So, neither shall I.

1851: March, Yr Ymofynydd (Inquirer), p. 67 (685 words). “Mormonism. In answer to ‘J. R.’s’ Essay. Previous issue, Page 44.”

Among other things, Philalethes responds to Richards’s exhortation for all his readers to read the Book of Mormon:

I do not agree with J.R. urging your readers to give their three shillings for The Book of Mormon. . . . I have read all of the Book. And I believe that no intelligent man that reads it deliberately and without prejudice can but be of the same opinion as myself, as to the obvious signs of deceit and forgery that are throughout it.

1851: June, Yr Ymofynydd (Inquirer), pp. 139–40 (1,080 words). “Mormonism. Additional Notes on the Writings of Philalethes, Vol. 3.”

Richards quotes the following statement from Philalethes:

If one looks into the insolent allegations which are the basis of their system, it will be seen that they are extremely offensive and blasphemous.

Richards responds:

True that they are extraordinary according to the traditions of these times, but that they are extraordinarily offensive to reason and Scripture is a matter not yet proven; there is not here yet even a single word, with proof.

1851: July, Yr Ymofynydd (Inquirer), pp. 163–64 (1,255 words). “Mormonism. Answer to Philalethes’s Article, March Issue, page 67.”

Richards continues his article from the previous issue of The Inquirer:

You said that I did not attempt to disprove the facts that you reported, and that the facts stand hardly touched. I did not promise to disprove them, because I did not see the need for such an undertaking since the facts (if they are worthy of the name) disprove each other; I offered to note some of the contradictory assertions; and I achieved my aim.

This is Richards’s final article to appear in The Inquirer.

1851: August, Yr Ymofynydd (Inquirer), pp. 183–84 (1,295 words). “Mormonism.”

Philalethes gives a review of the ways in which he and Richards have disagreed in their exchange of ideas concerning the topic of “Mormonism.” Regarding the testimony of the three main witnesses of the Book of Mormon—Oliver Cowdery, David Whitmer, and Martin Harris—Philalethes writes:

And on this, so as not to exhaust the patience of your readers, it is enough to note that evidence of that sort requires corroboration. Without such corroboration it collapses to the ground—in the same way as J. R.’s assertion, page 164, that he has had proof from God, etc. I shall now desist.

This is Philalethes’s final article to appear in The Inquirer.

1851: October, Yr Ymofynydd (The Inquirer), pp. 236–37 (895 words). “Mormonism.”

At this point, although the debate between Philalethes and John Richards appears to be at an end, someone who calls himself “David Tell-the-truth” sends a letter to the editor of the Inquirer with his assessment of the religion which Philalethes had condemned and Richards had defended. As a former member of The Church of Jesus Christ of Latter-day Saints, “David Tell-the-truth” sides with Philalethes’s condemnation and takes issue with Richards’s defense, and he directs his comments to Richards:

Not on a whim, nor with malice, do I direct these few lines to you, J. R., Dinas; but from a desire to convince you. You are either a man of weak thinking or a complete deceiver. You said that in your church there were prophets, speaking with tongues, the gift of interpretation of tongues, etc., and that you have “testimony,” etc. You said that you had been in their midst for some years and that you saw no disorder among them.

“David” then presents two reasons he believes he was defrauded during his time with the Latter-day Saints: failed prophecies regarding the cholera plague and the false practice of the gift of tongues and their interpretations. He ends his letter by promising the editor that he will write again. And the editor adds a brief note:

We would not publish the above letter, had not our Correspondent given us, in private, his proper name.—Editor.

1851: 18 October, Udgorn Seion (Zion’s Trumpet), pp. 336–39 (1,305 words). “Response to ‘David Tell-the-Truth’ in the ‘Inquirer’ for October, page 236.”

Because John Richards was unsure that his letter would be published in The Inquirer, and because he believed his voice would be louder in a “Trumpet,” he sent his response to “David Tell-the-Truth” to be printed in Zion’s Trumpet. Speaking directly to David, Richards says:

I leave unnoticed your condemnation of me, since you have not been placed as a judge over me, and remember the saying of the scriptures, that “with what judgment ye judge, ye shall be judged.”[44]

Richards reminds David that at one time they had believed the same things. Richards then asks:

What sin did you commit to cause you to be excommunicated?

After scolding David for being in spiritual darkness and speaking against the Church he had formerly cherished, Richards invites David to return:

I would greatly love for him to pull his cloak down. What need is there to fear embracing the truth?

1852: January, Yr Ymofynydd (Inquirer), pp. 21–22 (1,005 words). “Mormon Deceit—Letter 2.”

There is no evidence in this second letter of David Tell-the-Truth to the editor of The Inquirer that David had read John Richards’s letter to the editor of Zion’s Trumpet previously. Perhaps David had read the letter and had simply chosen to ignore it. In any event, in this second letter he presents several additional reasons for his separation from the Latter-day Saints. Then he adds a final rebuke:

My fellow countrymen, did I wrong these men, in my previous letter, in saying that the greatest duty that a Mormon has is lying? No. I have only told the truth. Is it not clear that the weak are beguiled by them, to believe the things mentioned?[45]

End: A Unitarian (“Philalethes”) debates with a Latter-day Saint (John Richards) and a former Latter-day Saint

1850: 2 December, Yr Amserau (Times), p. 3 (2,225 words). “Joseph Smith, the Fraud, and His Religion.”

This piece is a rather lengthy article by “W. T. T.” that contains information borrowed from an assortment of sources. The writer refers to the article as “Smith’s ludicrous tale.” He includes the condemnatory 1833 affidavit signed by fifty of the Smiths’ neighbors around Palmyra, as well as the Spaulding story about the origin of the Book of Mormon. He ends the article with a challenge and a declaration:

So, if the Mormons claim to have miraculous gifts among them, let them show that by bringing the world to believe. Thus, having experienced the Mormon “spirit,” we must conclude that it is not of God, and therefore we cannot believe it without some manifestations other than those we have received. I have used too much space and time already, so I must be still and profess myself as a defender of all truth, and a full-throated hater of all deceit.

Notes

[1]Zion’s Trumpet, January 1850, 26.

[2]Zion’s Trumpet, February 1850, 57.

[3]Zion’s Trumpet, April 1850, wrapper, 2.

[4]Zion’s Trumpet, November 1849, 219.

[5] See his biography, Indefatigable Veteran: History and Biography of Abel Evans, a Welsh Mormon Elder at the Welsh Saints Project.

[6]Zion’s Trumpet, March 1850, 86.

[7]Revivalist, January 1850, 7.

[8] Ibid.

[9]Baptist, February 1850, 67.

[10]Zion’s Trumpet, March 1850, 86.

[11] Ibid.

[12] Ibid.

[13] Ibid., 86-87.

[14] Ibid., 87.

[15] Ibid.

[16] Ibid.

[17]Defending the Faith, item D4.

[18]Zion’s Trumpet, May 1850, 139.

[19] Ibid.

[20] Ibid.

[21]Star of Gomer, July 1850, 220.

[22] Ibid., 220-21.

[23]Cardiff and Merthyr Guardian, 26 October 1850, 3.

[24]Monmouthshire Merlin Guardian, 26 October 1850, 3.

[25] See Monmouthshire Merlin, 30 September 1848, 3, for a detailed account.

[26]Zion’s Trumpet, September 1850, 240.

[27] Ibid., 240-41.

[28] Ibid., 241.

[29] Ibid., 241-44.

[30]Congregationalist Treasury, July 1850, 212-14.

[31] “Billingsgate” is an area of London on the Thames River. The fish market located there was sometimes referred to as “Billingsgate College” from which the fishermen graduated after learning the foul, abusive language used there.

[32]Congregationalist Treasury, December 1850, 392-94.

[33] Ibid.

[34]Congregationalist Treasury, February 1851, 55.

[35] Ibid.

[36]Congregationalist Treasury, March 1851, 76.

[37]Congregationalist Treasury, September 1850, 276.

[38]Baptist, October 1850, 324.

[39]Congregationalist Treasury, October 1850, 281.

[40] About midway through the Welsh translation in the Congregationalist Treasury, mention is made of an “Attachment A.” There is no such attachment in the periodical.

[41]Inquirer, November 1850, 261.

[42] Ibid., 189.

[43]Inquirer, November 1850, 261.

[44]Zion’s Trumpet, October 1851, 337.

[45]Inquirer, January 1852, 22.