Star of the Saints.
No. 5.] MAY, 1849. [VOL. I.
WE are now ready to comment on the "utterance of wisdom," as the first gift of the Spiritual Gifts, which is judged in the court of the enemy. There is sufficient in the name of this gift to discover the truth about it, for those who have a bit of common sense. It is God who imparts it, and it derives from above through the Spirit. A man can spend his life in college, and after everything come out deprived of the utterance of wisdom; for college no more prepares a man for receiving the gifts of heaven, than does a cowshed. The Greeks sought after wisdom, and received it; but from where? Not from God, rather from the academies. As for this human wisdom, the Mormons assert "that it is complete foolishness to think that it is necessary in order to preach the gospel." "It is doubtless," as Mr. Observer says (in the Star of Gomer, Oct. 1848), "that all the Apostles, and proclaimers of the gospel, received assistance from the Holy Ghost (through the utterance of wisdom), in their deficiencies; as when Christ urged his disciples not to give thought to what they would say when brought before the rulers, for the Holy Ghost would teach them in that hour what they would say. All the apostles possessed wisdom in the proper sense of the word." That is the wisdom of the gift in question, and nothing else; but the apostles did not learn it in college, or the Greeks would also have learned it. Then, the Observer, in an attempt to show the superiority of college over the apostolic way of preparing men for the ministry, equates the "utterance of wisdom" with "speaking with strange tongues!" He asks, "How can the gospel be preached to the world without learning, and an acquaintance with the different languages of the different nations and their inhabitants?" Also, "If the Mormons wish to do this without wisdom, or learning [linguistic, of course], how can they preach their gospel to the world? Will some of the Welsh preachers preach in the English language, without their having had the least knowledge of that language beforehand? If they say they cannot, I shall answer that that is how the apostles did it; and if they claim the same gifts and ability as the early brave men who preached the gospel of the kingdom, they must do it in the same manner." By saying that, the Observer supposes that one cannot possess the "utterance of wisdom," without being learned in strange tongues! What were the apostles given by the Spirit, when they were brought before the councils? Strange tongues, certainly; for nothing else, according to the words of Mr. 0., could be the utterance of wisdom! Whatever was spoken in a strange tongue, was the utterance of wisdom, of course. But we will wait for the Observer to prove that any of the apostles, or their followers, had been preaching through the medium of the "utterance of wisdom" of the strange tongues. Let him, if he can, convince us that the speaking in tongues on the day of Pentecost was preaching, by the time we come to discuss the gift of "Speaking in Tongues." Further on, the Observer says, "Inasmuch as it is possible for present-day preachers of the gospel to learn the languages of the different nations of the world, what need have their talents of the gift of speaking in a strange tongue, as the apostles received?" Our answer is that there is as much need to endow the illiterate miners of our country, who enroll in the academies to learn languages to preach in this age, as there was to endow the fishermen of Galilee for the same purpose in their time. If it is possible to learn languages now, it was possible to learn them at that time also; and if God could endow them such gifts at that time, why not now? But the reader should understand that we do not believe that God ever endowed anyone with the gift of speaking in tongues, to make him fit to preach; for it is easy enough to preach to different nations, by beginning with those who know the language of their neighbors. That is how the "eternal gospel" speeds across the world this last time. For this kind of preaching, God endows his servants with the "utterance of wisdom," which the college professors and wise men of the earth consider as nonsense and foolishness. It is just as impossible for Mr. Observer to comprehend the "utterance of wisdom" now, as it was for the Greeks of old; for from the same medium, namely academies, the two parties believe that true wisdom derives. Let no one think that the Saints disregard human wisdom; that is good in its place, and beneficial; but when used to take the place of God's wisdom, and to attempt to make preachers for him, it deserves immediate condemnation. The Saints are in favor of human wisdom and learning, as long as they do not go against God's wisdom; but when human wisdom begins to use explanations that are contradictory to divine wisdom, then it is high time to turn a deaf ear to it. It is best to place human wisdom following the divine, by agreeing with "These signs will follow," &c, than to place the divine following the human, by disagreeing, "They will not follow." If everyone followed Jesus Christ, Peter, Paul, and the others, they would be shameless Mormons; but by following the human light that is given to enlighten their brighter light, men continue as wise and well-accepted Methodists, Independents, and Baptists. To prove our point, we urge anyone to go to our country's pulpits to imitate Paul's preaching of the unchanging gospel, and proclaim anathemas on everyone who preaches anything other than "Desire the spiritual gifts," "forbid not to speak with tongues," "despise not prophesyings," &c; and soon the pulpits would be seen shutting out all who would preach through the "utterance of wisdom" of that apostle, while there would be a welcome to them, when their human wisdom cast doubt on his words! Now, "If any of you lack wisdom, [instead of going to college to inquire] let him ask of God."
Mr. Observer says, "It is likely that this gift is what was meant by the supernatural knowledge imparted to the Christian prophet, who had the gift of prophecy mentioned in 1 Cor. xii, 10. The gift of the utterance of knowledge was a kind of inspiration to explain correctly the prophecies, because of that which is called, in chap, xiii, 2, prophesying. But by this gift, Capt. Jones means, the 'certainty'' that the Holy Ghost gives to the children of God that they are his children, and members of his church. My objection to that, is that what proved them to be members of God's church, were the miracles they had seen before joining the church, or all the gifts combined which they had witnessed." That is a superb statement, is it not? If the Captain says that certainty is the "utterance of knowledge," the Observer says that it is prophecy! Do these dear men know what they are talking about? Whatever is knowledge, is, without doubt, certainty; and if the children of God know that they are his, that is knowledge (in "utterance," if you will), and where there is knowledge there certainty is also. Where there is prophecy, there is no certainty until it comes to pass; and where there is no certainty, there is not much knowledge there. Each one of the Saints experiences knowledge, according to the promise (John vii, 17); but the "utterance of knowledge" is given especially to those who desire the Spirit, so they can teach others "what they need to do to be saved." We see that everyone possesses this knowledge, but not everyone has the utterance to proclaim his knowledge. How did the Observer come to understand that it was through miracles that the men of old had certainty that they were the children of God? Was it miracles that Christ meant in the promise, when he said, "Ye shall know of the doctrine?" Is it not the Holy Ghost that testifies jointly with our spirit, that we are God's children? If miracles were the certainty of the children of God, what would be their certainty if the false prophets were to bring down fire from heaven before their eyes? Those who know that they are God's children, came to know that not through miracles, but by their Father's giving them his Spirit to reveal it unto them. Our Observer says that the "best proof to know whether one is a child of God, is for him to search himself to determine whether or not he loves God and his brethren." Many a man can search himself his entire life, and love his brethren with all his heart, and after everything he considers himself as serving God, as did Saul of Tarsus of old, while persecuting his children! Can Mr. O. name someone from among the Methodists who has come to recognize himself as a child of God, by searching himself, and loving God and his brethren? If the "spiritual gifts are not absolutely essential for salvation," there is no doubt that revealed knowledge is essential; for "this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent." And who dares say that Christ is the Lord, or that he knows him, except through the "manifestation of the Spirit?" If Mr. Observer, and the denominations of our land, do not know God in this manner, in vain are all their beliefs, their fear and their trembling, their feigned love, their contradictions, their academies, their long faces, their wise reverends, their yearning for a sign, and their hatred of "Satanists"—all this is nothing more than men "ever learning, and never able to come to the knowledge of the truth;" "and having a form of godliness; but denying the power thereof."
"Faith" is the third gift that has appeared in the enemy's court. We are grateful for faith, for through it we have come to a certainty of the things for which we had hoped; and we shall endeavor to see that it is treated fairly, if at all possible. Mr. Observer says that "faith" is guilty of being dead laith, miraculous faith, and redeeming faith; and that it is more than one. Now we ask, what is dead faith? Well, believing that we can have forgiveness of sins by baptism, and still not be baptized, which is faith without works. What is miraculous faith? Nothing more than believing that God can save someone, as easily as forgiving his sins. Well, what is redeeming faith? The same thing as the first kind of faith before dying, and the same as the second kind when in action. "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them," says Jesus Christ. If someone wishes forgiveness, let him believe that he will receive it; if someone wishes strength, let him believe that he will receive it; if someone wishes a confirmation of the Spirit, let him believe that he will receive it; if someone wishes love, let him believe that he will receive it; if someone wishes a healing of his leg, let him believe that he will receive it; if someone wishes rain, let him believe that he will receive it; and since all things have been promised, we say, if someone wishes a sign, let him believe that he will receive it; "for all things are possible to him that believeth." Now, it is understood that more faith is needed to heal a leg, than to receive forgiveness; and that even more is needed to move a mountain, than to heal a leg: but who understands that this is making more than one faith? The degrees, or the different works of one faith, are what cause the Observer, we think, to see three. Most people who are obedient to baptism, have sufficient faith to receive forgiveness; but that faith is present in some to such a degree, that it can be perceived through the gift of "discerning of spirits," and they are healed through it directly, as did the lame man of Lystra (see Acts xiv, 8, 9). After "perceiving that he had faith to be healed," he was told to stand upright on his feet. Such powerful faith is a gift from God to some, while others have to be content with sufficient faith as is necessary to receive Gods assistance to continue with his work. Faith is very different in its size in men; someone who has as much as a grain of mustard seed, can say that he is "to another faith;" but who can say that he who has believed the gospel, is deprived of a grain that is less than that faith? The Spirit considers a grain of a special size as a gift or a "talent;" for it is so generous, that it does not consider a grain much less than a grain of mustard seed in faith, worthy of the name. And besides that, faith, in general, is something that is produced by man himself, as Christ suggests to the father of the deaf and mute boy, namely, "If thou canst believe" (Mark ix, 23); and such faith is required of everyone to be accepted into the church, and also to assist in its growth, by taking a grain from the Spirit to add to it to make it a gift of faith. We can account to the Observer why those ten who came to Christ to be cleansed, did not have sufficient faith to be saved: directly after they had put their faith into action to be healed, nine of them let their faith die, so that they could not believe anything anymore. Had they continued to keep their faith alive, and been able to believe other things, as well as believing to be healed, they could very well have been saved. Thus, it is quite clear by now, that the same faith that is exercised by the gardener as he sows his seed, by the believer as he obeys the gospel, and by a child of God as he seeks health, is that which God himself exercised when he said "Let there be" to the creation; with this difference, that the way from the first to the last is "from faith to faith," until reaching perfection.
This gift is treated more gently in the court than the others, since it is not reviled to the same extent. It is allowed that it is the Holy Ghost that has placed it in the church, and that it has not been administered outside of it. "To those who are in the church," says __, "is the promise. 'Is any sick among you? let him call for the elders of the church.' Faith was necessary in the receiver as well as in the one administering, that is as much as this,—'let him call for the elders of the church.' And next, there was certainty in the proper practice and the appointed means. Failure is not possible, if one but anoints with oil, and prays with faith; for the verse says definitely, if one but does that, the prayer of faith shall heal the sick. It is not perhaps the prayer will heal him; but 'shall heal the sick.' There is no way to escape from the fulfillment of the promise, if the conditions are met." This is how Mr. Observer speaks of this gift. Calling for the elders to the sick person, was all the faith necessary to heal him! If so, asking for Christ was sufficient faith in the father of the deaf and mute boy to cast out the devil (Mark ix, 22); but Christ's words on the occasion were, "If thou canst believe,"—which shows that God expects faith in everyone who is able to act upon it. The Observer does not mention that the gift of healing "to another" is like the other gifts; and that shows not a small amount of cunning. He thinks that every sick person in the church can be healed as well as anyone, if he but performs the small task of calling the elders. But, perhaps no one happened to be sick, except those who possessed the gift; or perhaps just the elders were the only ones who had that gift. Regardless of that, the lame man of Lystra possessed such a gift; and it was through this that he received the blessing. The promise is to everyone, on conditions, and according to the will of God, to receive healing by anointing and the laying on of hands, in the name of the Lord; but it is not reasonable to expect success on every occasion. The continuation of James's words (chap, v, 15, 16) explains the cause of this. After "And the prayer of faith shall save the sick, and the Lord shall raise him up;" it reads thus—"and if he have committed sins, they shall be forgiven him. Confess your faults one to another, and pray one for another that ye may be healed. The effectual prayer of a righteous man availeth much." We see now how many things are necessary, besides "calling" for the elders, for the purpose of being healed. It is not only necessary to confess our faults to one another, but we must pray for each other as well; and not just any kind of prayer will do, rather an effectual prayer, and that only by a righteous man. Such prayers "availeth much," but it is not said that they will be certain of succeeding every time. The purpose of James's directions was to show what was required to have success. We do not wish to make God seem false in his promise, as the Observer does (for he does not offer one proof that God goes back on his promise); rather we wish to show that it is mostly men's fault if they fail to receive what they ask in the Lord's name, and that it is God's wisdom not to give to his children every time they ask. If the Observer's illogical reasoning is true, that "there is no way to escape from the fulfillment of the promise, if the conditions are met," none of God's children would die, if they called for the elders of the church when they were taken ill! This form of reasoning is unworthy of a man who is searching for the truth; let us leave that to those who are searching for all deceit, except for their own deceit. Because Capt. Jones says that "some members are so weak that they cannot receive healing at once, like Timothy and others of that time, and we must continually administer to them, and to pray earnestly for them," he asks, "Are any of them weaker than the woman with the issue of blood," &c? Was it a weak woman who said, "If I may but touch his garment, I shall be whole?" When Christ "saw their faith," he would most often heal; and we know of not a single example for which it cannot be said that the recipient had no faith, except for those who were dead or out of their minds. The best way to determine whether those receiving blessings had faith, is to read the New Testament, and try for ourselves in this age, to obtain the same blessings. But let us not think that the elders of this age are Jesus Christs and apostles, any more than those in the past; there is need for reason in all things. Further on, Mr. Observer comments about the words of James, as follows:—"We need not hesitate in having complete certainty of healing when the proper practice and means are used, and there is no account of ever failing in the age of the apostles." If we have no account of failure, neither do we know of any story of their ever having succeeded, by anointing and by the laying on of hands; and we can hesitate greatly as to whether they failed frequently, yes, very frequently. If the saints of that time obeyed the words of James, it is reasonable to think that they called for the elders, when they were sick; and if they were healed every time without fail, it is not possible that any of them ever died! But, is that true? Because the Saints believe that Timothy and Trophimus failed to be healed through the ordinance, the Observer asks for proof that it was administered to them; and he says, by the way, "that the apostles had the right to pronounce curses, as well as blessings, on those whom they deemed worthy." It is true that we cannot give an account of the ordinance being tried on any of them; but everyone can see that Paul was not cursing Timothy, when he urged him to take wine for his stomach, and his frequent weakness. Paul sought to heal him somehow; and because he was urging him to take medication for his ailment, it appears that the ordinance had failed. Why did Paul not instruct him to call for the elders, if the ordinance was certain to be successful every time, and if he wished the blessing of healing for him? Failure follows the ordinance when there is insufficient faith; and frequently it leaves the transgressors weak and feeble, and many it leaves sleeping. (1 Cor. xii, 30.) We are sorry to say, that the Observer knows nothing of "delivering to Satan for the destruction of the flesh, that the spirit may be saved;" and we are sorry also, that he is not a suitable object to receive knowledge of such things, while he fails to receive the lesser things. Mr. 0. says also, that "to those on whom the Apostles pronounced judgment, this gift was administered, i.e., those who repented of their sins, and confessed their wrong doings, and also the request was answered without fail." Where did the Observer get hold of this information, we wonder? Such assertions are so illogical. That is sufficient about the gift of healing.
DEAR BROTHER DAVIS,—Your third question, in the April TRUMPET, is, "How much good did Roberts from Rhymni, and Davies from Dowlais, do by lecturing against the Saints?" Much good, I say, in many ways and means. Together with the scores in Merthyr and Dowlais who can testify that the above two were instruments in opening their eyes to perceive the truth of the Saints, there are several in Aberdare, among which, with grateful spirit, I count myself; and I can testify boldly in the day of judgment that it was the Review of brother Capt. D. Jones, on the Lecture of Roberts from Rhymni, that was the means of convincing me of the deceit of the religion that I professed, and, like Saul, which I followed with great zeal. I knew practically nothing about the Saints, or their religion, until the Rev. W. R. Davies came to Aberdare, to show their deceit; but to the surprise of my mind, the more he shouted, pounding the Bible and the pulpit, "Great deceit, infernal hypocrisy, and pitiful darkness of the latter-day Satanists," all the greater shone the principles of the Saints, like rays of godly truth, until I was caused to begin to believe, that if these men were Satanic, that his satanic majesty had more of the godly truth of the Bible, than did the religion that I professed. He intended to destroy the principles of truth, by maligning the characters of those who professed them, with the witnesses of their enemies. In my opinion this was nothing but stupidity, and those who would believe them were stupid; for there are sufficient facts to teach us that the witnesses of enemies are nothing less than deceit and lies. His fury at the pulpit showed that he was their deadly enemy. I myself decided not to believe, or judge, until I could obtain a better basis than the assertions of my friend, whose patience was no doubt softened by the fire of the indignant passion which was working to the point of boiling the frothy sweat of his forehead, which, if given a fair chance to judge without bias, would possibly have been an adornment to the truth.
The Reverend Mr. Roberts, Rhymni, came after him. Davies had opened the windows so wide to the light of the truth, as it was in Jesus, to shine its heavenly beam into the dark prison of the traditions of stupidity where I had been for nearly twenty years. But I completely failed to break the chains of ignorance, the sectarian seal, and the strong door of shame, until the Rev. E. Roberts came out with his treatise against Mormonism, to give it a martyr's death and bury it forever in the land of oblivion: but eternal reverence to his name, he broke the chains of his sect from around me, which at last would have taken me captive to perdition, for teaching, as did the Pharisees of old, the commandments of men as doctrine, ignoring the counsel of God. It is true that I had been baptized, said the sect to which I belonged; but that was now nothing less in my sight than "You met a thief (having in his possession character and authority that did not belong to him), and you agreed with him;" for, by then, Roberts had opened the way for me to escape from the clever fowler's net of Gehenna, to the castle of the kingdom of Mormonism, to be one of the happy subjects eternally safe forever and ever, despite the rebuke of the world, flesh, and the devil, together with all his religious subjects. "Ex veritate causa pendetur."
It is true that the conduct of the religious reverends of the age, for years by now, has had such an influence on my mind, to the point of cooling off the love I had for them, and the faith I had in them as servants of God, although their behavior toward their flock of poor people, proved them similar to wolves, &c. I was sorry, while I was with them, to see their greed for money. For example, the Rev. , Dowlais, told me once, "If offered, in some other place, five pounds a year more than I am enjoying at present, I would leave this place immediately." What, I say, can this be, but loving the fleece more than the flock, the gold in the temple more than the temple, the gift on the altar more than the altar! No concern for the flock, the temple, or the altar in Dowlais, except to get five pounds more in some other place. You diligent, hard, troubled workers of Dowlais, is such a man worthy of your trust, while according to his own testimony (as judgment day will testify), five pounds a year is more to him than your souls, your temples, and your altars. Sad to think that altars and temples of God, and immortal souls, are worth less in the sight of their teachers, than five pounds a year! What, say I in surprise, would the hundredth part of young pigs be worth more than all the souls, temples, and altars of the teachers of the people in Dowlais! Is there an example of such a thing among the Pharisees, on whom the Savior pronounced eternal woes? Many colleges have the poor people kept for three years, to teach the doctrine of Theology from creation to the day of judgment, English grammar, a little Greek, Hebrew, and a little Latin; all very well, so far. I would love to have the teaching advantage myself, but not at the cost of the poor, and not at the cost of saying afterward, "I shall not preach the gospel cheaply to the poor, even though I have hundreds of pounds per year." I would rather break the rocks of the road, than do that. It is sad to go on, and tell my experience further while among them; but it is better to tell the truth, for the day of detailed accounting is near; and if I do not tell the truth, their blood will be required at my hands, just as the blood of their congregations will be required at their hands. Besides, brother Davis, you know that they delight in circulating all manner of lies about us; let them do so: we will also circulate the truth about them, and time will crown the latter, as usual, with the wreath of victory. Many times have I thought, while hearing and reading their lies, the one about the other, in the monthly publications of the age, that their conscience has been seared, as with a hot iron, so that I am not surprised that such who could accuse each other publicly in the publications of the age, with every name and lie,—are completely free to do the same thing now on the characters of the Saints. This shows to the people their character in its proper shape and color.
When in their midst, I was like Lot in Sodom, in a tired spirit, as I saw their inflated and boastful spirits, so full of self love, until I was afraid they would burst, like the toad that reached the size of a bull. Before every welcome, their pride and their ingratitude were so great, that it caused me and my life's partner to believe they were deserving the character of being ungodly, unloving, &c. Who of all the poor of Wales, that have sustained the values of timeless "propriety" with thousands of meals, despite being without many times—who amongst them all can testify having received as much as one meal in return? When traveling, hungry, and thirsty, and tired, have they dared to call on those reverends who had so many times feasted at their table? Goodness gracious! the look of the reverend's wife would be sufficient to break one's heart, and make the tired traveler choose to go hungry until arriving at his old cottage, believing that the hospitality of a bishop (like the spiritual gifts and godly power) are something of the past, that no longer exist; when the former, perhaps, would receive a welcome, some reverend would, with his flattering smiles, with some dubious story, fish for a shilling from the poor man for "a good and worthy cause," while at the same time proclaiming his anathema on those whom they call Jacks, setting their character out with the greatest scorn and disregard, because they extract money from the poor people and eat them up! Has such a perfect likeness ever been portrayed of the similarity that exists between the thought, opinion, and life of the reverends of the age, and the description of them in the last days as portrayed by the apostles of Jesus eighteen hundred years ago? Are they not like the false teachers of old, praying for a sign, and like Belial asking for a miracle, even from their pulpits, shouting in the next breath that miracles no longer exist. Then the next word in the prayer is to pray to their God for "success, and for him to bare his strong arm now as before." What is that except to show his power in a supernatural manner now as before? Then "heal the sick, feed the widows and the orphans, now as before. It is very dry, and the fields are crying for rain; command it to come down now, as before; or, it is very wet, and the fruit of the earth is rotting; secure the clouds, and command the sun to shine now as before; for thou art the unchangeable God, and thy power is the same, and thou mayest simply say the word, &c. The dreadful plague is ravaging our inhabitants at our side; 0 , may thou stay the plague now as before," &c. 0 , Wales, who are the hypocrites, the deceivers, and the stupid ones, whose stupidity the little children are beginning to perceive clearly? In a crisis praying for God to act now in a miraculous manner as before, as good in his speech as one of the Saints. The Spirit of God showed to his early servants, the character of such teachers in the last days, "trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away," which we have done, and which I shall do with the help of the everlasting God. Deus protector noster. And if you permit, our worthy Star will shine their portrayal, with its trumpeting, not from Cardiff to Holyhead, but through every neighborhood, and on every hill where there be a Welshman, with eyes to see the portrayal, and ears to hear their verdict, if they do not repent soon, and believe the gospel, and give obedience to its laws, and receive their baptism for the remission of their sins, as they received the gift of the Holy Ghost; because for their comfort, the word is true that Jesus Christ has come to try to save sinners, of which the foremost are such who have been portrayed. I was in their midst having the same character, with everyone praising me for my generous spirit, &c; but, thanks be, now I have received mercy, for having unknowingly persecuted the people of God, by believing their lies. About eighteen months ago, I had the unspeakable honor of receiving membership in the church of Jesus Christ, among the Saints, who receive spiritual nourishment, the godly blessings Jesus promised to all members of his glorious body; and from my former friends, I have received plenty of persecuting lies and every unkind word. I have baptized over 100, all having a certainty of faith, and many of them preaching the gospel in the fulness of its blessings. Yours, in the bonds of the everlasting covenant,
Aberdare, May 10, 1849. WM. HOWELLS.
IN Iscoed-celyddon, the country's brave king,
Took his armed forces to battle in a war;
He fought to bring down the tyranny,
And his enemy obstructed him with great might.
Despite the hero's effort on the bloody battlefield,
In the worthy cause of his country's rights;
Although he fought bravely and tirelessly,
He was forced to give up—he was defeated.
He went for a second time his hopes high,
The victory would turn splendidly in his favor;
But to his disappointment, things turned out badly,
He was forced to give up—he was defeated.
He went again to try with confidence intact,
Thinking he would win the battle fairly,
But again, despite attacking, he was disappointed,
And many of his soldiers were killed.
The king again returned bravely to the field
To battle against his cruel, ugly, and angry enemy;
But, despite his bravery, his confidence, and his faith,
He was bested again—he was defeated.
Thus his patience remained in good form,
Until he had fought bravely eleven battles;
Each time he fought, he was defeated,
And now he returns, deeply cast down.
On his way home, he felt extremely tired,
And he went to a nearby barn to rest;
And there he sorrowfully lost his faith,
That he would ever be victorious.
While he lay down quite feebly,
A spider caught his rapt attention;
He watched it try to ascend its web,
But despite all effort, fail to reach the top.
The spider tried again to climb the web,
And the hero rose to watch it;
But the spider, because it was weak,
Failed again to reach the top.
It tried constantly to reach its target,
But after each attempt down it came;
And the king, seeing such great patience,
Said, 'I’ve now found a brother of mine."
The little spider made another attempt,
Although its strength was weakening;
And at the twelfth attempt it went,
And achieved its chosen purpose.
The king then happily instructed,
His army to gather courageously,
And go to battle—though with heavy hearts,
But with great patience, THEY WERE TRIUMPHANT!
All those who pray, but who do not find success,
Do not give up until you have tried many times;
If you have patience, you will succeed, I know,
You will remember the patience of this worthy king.
SIR,—On the 30th of April, an Issue of that month's TRUMPET came to hand, in which you have directed a few comments to me in a personal way, in which you refer to a letter I sent to Mr. J. Pugh from Aberdare, to accept a challenge from him, and not "inviting him to come to debate" with him, as you say. I would never consider extending an invitation to debate John Pugh, or any other man of similar character. What! has John Pugh already retreated from the field? Has he changed his mind about a public debate? Did he judge that "discretion is the better part of valor" in this regard? Would it not have been more considerate of the giant to let me know that he had slackened his bow-string? He had no idea how much fear, trembling, and fright have been lurking in my breast every since I received his challenge. It would have been terrible had I died of fright on the day of battle, and had my poor wife had to press charges of manslaughter against Pugh and his challenge. But, on your advice, John Pugh has hidden his person under the thick cloak of the Editor—yes, the Editor—the person who has the sublime privilege of writing in all the authority of the word we. It would have been wiser for him to counsel with you, before issuing his boastful challenge,—- and especially before boasting, untruthfully, that I, in fear of him, had refused to accept his challenge. The truth is, Mr. Editor, that John Pugh, as he himself has said, thought that I would leave his letter completely unnoticed; and then he and his brothers could boast all over the neighborhood, "that a Baptist minister was afraid to debate with John Pugh." That is the truth, is it not, Mr. Pugh? Give fair play to your conscience, for once, to answer truthfully. But the Baptist minister (poor thing) was so foolish as to believe that the giant was serious. And what was more natural, seeing a man standing at his full height, his coat on the floor, his waistcoat at his feet, and his shirt sleeves rolled up to his shoulders,— and he claiming he had come to do battle with me in the name of the God of the armies of Israel? And to quiet the boy, I agreed to stand up to exchange a few blows with him. On the quiet, I believed that a few, yes, a very few regular blows would do the trick. But dear me! such a disappointment! "I did not," said Mr. Pugh to David Hughes, "I did not think that Price would take any notice of my letter;" and he might have added, "that was also my hope."
Now, Mr. Ed., since you have taken the cause from Mr. Pugh's hands, and put it before the public, and since you wish to change the form of debate, it is only fair to me and to the public, for you first of all to publish in the TRUMPET Mr. Pugh's letter to me, and the letter I sent as an answer to him; thus the beginning of this business will be understood. I wish this too, because John Pugh and his friends have been so diligent in spreading unfounded and malicious lies with respect to the letter and its contents; thus it is only justice for both letters to appear at the same time on the cover of the "Star." After that, I shall accept your own challenge, and on the terms I offered to John Pughe in the answer I sent to his challenge. I have no objection to carrying on the debate in writing, instead of debating face to face, if it is done fairly. But it is not usual for a correspondent to hold a debate in a publication with the Editor of that publication. There is too much authority in the hand of the Editor for it to be fair to the correspondent. Yes, there is remarkable authority in the word we. Again I say, I have no objection to meeting the WE of "Zion's Trumpet," on fair ground.
I cannot comment on your article on the "Doctrine of Baptisms" at present. We will have many things to discuss before coming to the "Doctrine of Baptisms." Remember, I do not intend to jump from place to place with you, any more than with loan Pugh. It is better to bide our time, and get everything in order. As embracers of a new and different religion from the one believed by the majority of the religious world, the "burden of proof" rests with you. Then it is necessary for you to begin in the beginning, with whatever you like, unless you need to use an article or two to clear away the worthless things that may surround the subject. By providing space for this in your next issue, you will please,
Aberdare, May 9, 1849. THOS. PRICE.
[We are pleased to see Mr. Price defending himself, but we would prefer to see him defending some principle. We could write much in answer to the foregoing letter, but who would benefit? We have reason to be silent from now on about our brother J . Pugh, since his course recently ended in death. That Mr. Price received some letter from him, is known; but we do not know its contents, or the reason it was sent, and we do not consider that worth knowing. This, sir, we do know, that we were not in error when we said that you, in your answer to Pugh, "offered to come to debate with the public voices of the Saints in Wales, concerning the main principles of our religion." You refused to debate with Pugh, because of his character; and instead of accepting Pugh's challenge, you gave your own challenge again, by saying "that it was required to have a man who was recognized by the Saints in Wales as their public voice, and in whose hand they would be content to trust their c a u s e . " With this the " WE of 'Zion's Trumpet'" leapt forward, and supposed himself sufficiently public to accept, on conditions, the new challenge of Mr. Price. But, it makes no difference to us, if it is judged that we are guilty of challenging first; and, consequently, there is no reason to debate more about that, neither to publish the letters which belong to the dead. Furthermore, what prevents us from beginning on any subject? How is it that we wish for Mr. Price to jump from place to place? It is true that we showed him one place, but he jumped over that to another place. If the "burden of proof" rests with us, and if we are the ones who are to "begin in the beginning," who but ourselves is to judge what is the beginning, since there is nothing left to do on Mr. Price's side. In order to keep Mr. Price at his task, if he does not grasp the "Doctrine of Baptisms," let him grasp something from the Mormon books which he can borrow or purchase from the Saints of Aberdare, and let him choose his "beginning" from those, and we (in someone else's name, if he wishes, as other editors frequently do) will review what he writes to the T R U M P E T . What can we offer that is fairer? If showing our deceit is a good work, it is better to stop wasting time chatting with us before beginning.—ED.]
THE gathering of this Conference was held in Newport on Usk, on the 1st and 2nd of April. Brother Henshaw was chosen to preside, who, after addressing the congregation, called for the representation of the branches; it was found that the conference contains 17 elders, 18 priests, 16 teachers, and 6 deacons; baptized since the last conference, 116; total, 343. The number of branches is ten. The Saints and others were addressed by a variety of officials, during the different meetings, in a very effective manner. It was decided to support, with prayers, Brigham Young and the Twelve, together with the President W. Henshaw.
W. HENSHAW, President,
J. OWEN, Scribe.
The gathering of this Conference was held on the 21st of April, in Newmarket. The meetings were presided over by brother John Parry. Three branches were represented, containing 73 members, among which are 5 elders, 6 priests, 4 teachers, and 2 deacons; and 19 have been baptized since the last conference, and 5 have emigrated. Four brothers were called to offices. Unusually good meetings were held through the day.
J. PARRY, President,
W. PARRY, Scribe.
The first gathering of this Conference was held in the Marketplace, in Carmarthen, on the 22nd and the 23rd of April. It was presided over on this occasion by brother Howell Williams. After calling on the various presidents to give an account of their branches, if was found that there are seven branches in the conference, containing 482 members, of which 27 are elders, 29 are priests, 24 are teachers, and 11 are deacons; baptized since New Year's Day, 86. Many had emigrated from this conference. After this, the meeting was most ably addressed by brothers William Phillips and Abel Evans. In the afternoon, several were called to offices, and six new branches were organized; and W. Phillips, A. Evans, and Thos. Pugh were called on to address the meeting. In the evening, again, the foregoing brethren were called upon, and others, to explain further the principles of the gospel. The next day was spent in a similar way. Both "days of delivering talks" were beneficial and edifying to all, and many said that never before was such a good conference held in Carmarthen. It is believed that about four or five thousand were present, including a variety of reverends, gentlemen, merchants, craftsmen, &c, which all listened courteously and attentively. The Mayor of the town was thanked for all his kindness in providing materials for the stage, &c; and the police for their useful service on the occasion. Five were baptized between the meetings, and there are signs for hosts to obey soon. In the Council, Tuesday morning, it was decided that every president is to collect contributions in his branch for the temple in Zion, and to keep a record of the good will of each one; also that each branch is accountable to its president, and the president is accountable to the Conference President, for all books received each quarter.
H. WILLIAMS, President,
ISAAC JONES, Scribe.
The gathering of the Merionethshire Conference was held, in the Angel Hall, in Dolgellau, on the 29th of April. The branches of Ffestiniog, Harlech, and Machynlleth were represented; the number of members is 56, containing 11 elders, 4 priests, 1 teacher, and 1 deacon; one was baptized in the last three months; 23 have emigrated. Addresses were given by a variety of brothers on this occasion.
E. EDWARDS, President.
The gathering of this Conference was held, in Trade's Hall, Swansea (which can be considered a convenient chapel), on the 6th of May, under the presidency of Thomas Pugh. In the morning, the branches were represented, which are 15 in number, containing 260 members, of which 32 are elders, 33 are priests, 19 are teachers, and 7 are deacons; 23 have been baptized since the 15th of April. Those present were addressed in Welsh and English, by brothers W. Phillips and J. Davis from Merthyr, Howell Williams from Carmarthen, and others, most particularly about the first principles. The chapel was overflowing with responsible listeners, who gave indications that they were satisfied with the teachings they heard. A preaching meeting was held there also the next night, when the place was filled to capacity to hear R. Williams from Blaenafon, Wm. Evans from Rhymni, and W. Phillips, preach.
THOS. PUGH, President,
D. WILLIAMS, Scribe.
The Conference of this county was held, on the 8th of April, in Menai Bridge. The conference contains 2 elders, 2 priests, and 2 teachers; 4 baptized; a total of 16. David Williams was chosen as a counselor to Abel Evans. Several were called to offices.
A. EVANS, President.
LEMONADE POWDERS. — I n order to make a good glass of lemonade, take 2 grams of powdered white sugar; 5 grains of powdered ginger; 26 grains of carbonate of soda; then combine them all and place them in some blue paper. Also, put 30 grams of citric acid in some white paper. Then when you are thirsty, place each one in half a glass of well water, and after pouring one half glass into the other, it will be ready for you to drink.
RAIN, SNOW, &C.—Rain is caused by a cloud moving to a colder space, where its particles gather together, and become too heavy to float in the air. Snow is caused when the cloud freezes before changing into water. Hail or Hailstones are caused when the drops freeze while falling as rain. Dew is what falls from mist that rises in the morning. Fog is a cloud floating on the face of the earth, and a cloud is fog floating in the sky.
A GOOD WORD .—A Dutch proverb reads like this—If my house is burned, if I drop my anchor, if I miss my ship, I can still save myself; but if I lose my good word, I lose everything.
LISTEN!—Has someone hurt you? If so, take revenge bravely; disregard it, and you will have begun the task; give forgiveness, and the task will be finished. Someone who is lower than himself is above being offended.
LACK OF MEMORY.—One of the Independent preachers was once preaching about Gods design; and about half way through his sermon, when his oratory was reaching its peak, he started to talk about some promise made by God, shouting at the top of his lungs, "I see it yonder— yonder—yonder—in—in—in—in—; dear me," he said, snapping his fingers, "now I can’t remember where!"
REMARKABLE.—It is said by people in the environs of Dowlais, that the Saints who emigrated to California by ship had nearly starved, with their feet sticking out of their shoes as they walked! Strange they did not insist on better shoes, when traveling at sea.
AMUSING ANGER.—Amusing anger is being angry with an editor for not sitting down for half a day with everyone who calls at his office, to read to them first the news he is in such a hurry to publish for the public! Only a portion of God's Spirit will bring these people to their right senses.
I die through my craft.
I dig my own grave;
Spinning the thread of my fragile life,
Weaving my death from my web.
JOHN DAVIS, PRINTER, MERTHYR TYDFIL.