The  Mormon-Christian  War.

R. B. NEAL.

(under construction)

Notes: (forthcoming)

"SMITHIANITY:" OR, MORMONISM REFUTED BY MORMONS.

R. B. NEAL.

I present the remainder of the (in)famous document on plural wifehood, and I trust all will read it carefully, though I know, from experience, that one's patience will be fretted by disgust. In the battle with the elders this document is most valuable. Hence it will be a boon to all who have to meet them.

REVELATION ON POLYGAMY -- CONTINUED.

(verses 25-66, see LDS D&C for the text)

With these documents before us, I am now prepared to offer comments that will belt, as with a machete, the deadly "Upas tree" of Mormonism. A higher Mormon authority than either "Seer Woodruff" or "Seer Joseph the Third," says that neither of these documents is a "revelation from God. Of him in my next. A Kilkenny-cat fight will pale in interest by comparison with this "battle of the seers."
    GRAYSON, Ky.


Note: On Dec. 30, 1899, R. B. Neal began his "Smithianity" article set in the Christian Standard, expecting that the next installment would be published on Jan. 6 or Jan. 13, 1900. The newspaper's editor evidently forgot to insert Neal's second article in his paper, and so it was never printed. The "lost" installment apparently consisted mostly of the verbatim quotation of the LDS D&C section on polygamy, from the 1st to the 24th verses. Neal's 3rd installment in the set was published on Feb. 10, 1900 -- as the above article, which is mostly the quotation of verses 25-66 of that same article.

MORMONISM  AS  A  DELUSION.
________

W. R. F. TREAT.

The Mormon system is in part a caricature of the Abrahamic covenant and laws concerning lands and genealogies. Consequently, and of necessity, at all times, and in all places, except where the leaders suppress their sentiments for a purpose, it is a political machine. And by its failure to get beyond the control of the United States, an unexpected end has been brought to its polygamous marriages, except as they shall be secretly authorized to save the souls of their women. However, at this juncture, we may expect the Josephites, or anti-polygamists, so-called, to make some capital out of their vigorous applause over the recent rebuff to polygamy given by the United States Congress. But if stress of circumstances should compel the suppression of polygamy in Utah, as it has already, in fact caused the Josephites to abandon this practice, their great system of fraud and deception in the name of religion will still continue its work, unless it is impeached by its own witnesses. So that any refutation of Mormonism, to be successful, must deal with the system in its more popular teachings. Whatever falls to swamp Brighamite and Josephite alike is insufficient: nor will it avail much to array these twin heresies against each other. There must be enough left from the winding-sheet of one to make a shroud for the other, and they must be buried in the same grave.

Having made Mormonism a study some years ago, I draw upon the material which proved to be unanswerable in my debate with Mark. H. Forscutt, who was represented at that time to be third in the presidency of the Josephites.

So far as honesty exists among these self-styled "Latter-day Saints," they have been, and are, deceived by a diabolical perversion of the word "faith." And it is possible that, to some extent, the prophet Joseph, and his theologian, Sidney Rigdon, were themselves deceived in themselves by this unlettered handling of the word of Gpod. In fact, this is the only presumption on which any man can accord one scintilla of honesty to the founders of Mormonism.

---

The  Mormon-Christian  War.

Meade E. Dutt, Fargo. Mich., steps to the front in this fight with a ringing article in a secular paper. The Mormons are filling the air with threats, but he moves right on undismayed.

W. H. Swayze, Welland, Ont., writes for tracts, saying: "The Mormon elders are here preaching and turning some to Mormonism. They belong to the non-polygamous wing."

Clement Few, Paris, Tex., writes: "I am deeply interested in your work, I watch the Standard from week to week, and eagerly read every article. Your battle against Mormonism is a very important work, as is the mountain mission. Our C. E. has a large number of anti-Mormon tracts, which we will send to the Indian Territory, where the Mormons are operating. May God vless you, and the brethren stand by you."

J. K. Hester, Angola, Ind., writes: "I thank and congratulate you for your articles in the Standard, and the tracts you are putting out against the Mormons." It is chiefly the "Josephites" with whom Bro. Hester has to contend in his field. He wants and needs tracts to distribute in his ravels and labors. Some of the churches where he goes will "lift collections" to aid. "One brother said he would contribute $5, as he feels that you are doing a much-needed good work." In this way only, the preachers enlighting the churches, can this tract battle with the elders be carried on as it should be.

Sister Sarah G. Bell, Sherwin Junction, Kan., sends for a few tracts, and $2 with the words: "The rest of the money is to help you in the good cause."

I now need aid to get out new tracts, as well as to scatter abroad those I have on hand. This note is as "clear as a bell" as to how to aid.     R. B. NEAL.
Grayson, Ky.


Notes: (forthcoming)

R.  B.  NEAL  AND  HIS  WORK.

Not long ago I visited Grayson, Ky., the home of R. B. Neal and his most excellent wife. Many od the readers of the Standard are acquainted with Bro. Neal, and have read some accounts of his warfare against the Mormons, who are trying to take the mountains of Kentucky, and of his powerful tracts, in which he fearlessly and thoroughly exposes this abominable heresy. These tracts should be distributed by the thousand in those parts of the country where the Mormons are making their inroads. They are written in a plain and simple style that all can comprehend, and are thoroughly convincing.

Bro. Neal needs assistance in this work, for he has not the means to publish these tracts in such quantities as their importance demands. Send in your orders for them, brethren; and whether you need them in your community or not, send for some of them and read them, in order that you may see how weak and utterly groundless Mormonism is; and if you know that already, send him a contribution, anyhow, to help this good work along.

Bro. Neal is no ordinary man. He is a man of brains, as every one knows who is acquainted with him, and he has investigated Mormonism so thoroughly that there are few men in the world who know as much about the system as he does.

He is anxious for more preachers to come to the mountains of Kentucky, and help him spread the gospel and plant churches there. This is a very important need; and if several true and earnest workers go there and unite their efforts with those of Bro. Neal, a great and lasting work will be done. Those who go will find him a cheerful and agreeable Christian gentleman.
    Lexington, Ky.                                 J. W. MCGARVEY, JR.

---

The  Mormon-Christian  War.

The following extracts will give an "inside view" of the needs of this battle with the "elders":     "Chicago, Ill.
Bro. Neal: -- I read with much interest 'The Mormon-Christian War' articles in the Standard. They interest me, especially as I came in contact with a number of Mormon relatives this past summer. Though I felt sure they were wrong, I couldn't prove it. Your facts will help.
    Elmira Rioch."

Lue R. Coombs, New Brunswick, Ind., writes: "Enclosed find $1, which you will please use to spread anti-Mormon tracts * * * I may be able to do more some day." This is the first time this sister has aided this tract work.

S. E. Hills, Odin., Ill., writes: "I have known a good deal of Mormonism outside of the general knowledge published as general literature. My mother-in-law, living with us, formerly lived in Mentor, O. She was baptized by Sidney Rigdon in 1828, some three or four years before he apostatized, and she knew personally many of the early Mormons of Kirtland, and calls to mind many things that happened then. She was present when Rigdon openly joined the Mormons," etc.

I have written Bro. Hills to gather testimony from her lips on some points of prime importance....

(under construction)

Notes: (forthcoming)

The  Mormon-Christian  War.

R. B. NEAL.

(under construction)

Notes: (forthcoming)

The  Mormon-Christian  War.

R. B. NEAL.

(under construction)

Notes: (forthcoming)

SOME  THINGS

Told me the other day, by a Mormon elder, caused mingled feelings of surprise, pity and disgust...

(under construction)

Notes: (forthcoming)

STILL  CHILDREN  IN  UNDERSTANDING.

Certain religious sects owe their existence to the fact that a considerable element of human beings never reach mental maturity, but remain exxentially children in understanding. This reflection is suggested by the minutes of the General Conference of the Reorganized Church of Jesus Christ of Latter-day Saints....

(under construction)

Notes: (forthcoming)

The  Mormon-Christian  War.

R. B. NEAL.

(under construction)

Notes: (forthcoming)

Conducted by J. W. McGarvey,

CONCENTRATED  SLANDER

(under construction)

Notes: (forthcoming)

The  Mormon-Christian  War.

R. B. NEAL.

(under construction)

Notes: (forthcoming)

Church  of  Christ  vs.  Mormonism

J. W. DARBY.

(under construction)

Note: The Oct. 29, 1902 issue of the RLDS Church's Saints' Herald paid particular attention to this story, detailing in its pages the Oct. 20 and Oct. 21 organizational meetings of the "Anti-Mormon Missionary Association of the Churches of Christ." In later years this organization became disassociated from its close connection with the Disciples of Christ denomination, and was continued into the early 1920s as the "American Anti-Mormon Association," James W. Darby, President and Robert B. Neal, General Secretary. A follow-up article on these meetings appeared in the Nov. 12, 1902 issue of the Saints' Herald.

How  to  Battle  Mormonism.

R. B. NEAL.

(under construction)

Notes: (forthcoming)

The  Mormon-Christian  War.

R. B. NEAL.

(under construction)

Notes: (forthcoming)

The  Mormon  Problem.

R. B. NEAL.

(under construction)

Notes: (forthcoming)

How the Scales Fell From My Eyes.

D. H. Bays.

It is with pleasure that I undertake to tell the two hundred and fifty thousand readers of the Christian Standard, what I surrendered for "the creed that needs no revision," and to recount the steps by which I was "led out of bondage" to human creeds into the full light of the gospel.

The Reorganized Church of Jesus Christ of Latter-day Saints" is but one of the many phases that Mormonism has assumed since the death of its founder, Joseph Smith, Jr., in June, 1844. With the exception of polygamy, the right of presidency, and a few other matters of minor consideration, the doctrines of Mormonism are everywhere essentially the same. It is but just to say, in this connection, that, that the people of the Reorganized Church are sincere in their protestations against both the doctrine and practice of "plural marriage," but I can not say so much for the sincerity of their claim respecting its origin, and their prophet's relation to the system, for he was certainly the author of polygamy, and practiced what he preached.

In order to a correct understanding as to what I surrendered for the simple New Testament plea, it will be necessary to state categorically what I was, from early childhood, taught to believe. Here is the list:

1. That Joseph Smith, Jr., was a prophet of God.

2. The Book of Mormon, a revelation from God, fully inspired, and of equal authority with the Bible, if not a little superior.

3. The Book of Doctrine and Covenants, a book of pretended revelations from God through Joseph Smith, for the government of the church, an inspired discipline.

4. The "Inspired Translation," a pretended translation of the Old and New Testament Scriptures by Joseph Smith, Jr. All of these "standard works of the church" I gave up for the world's only book of life -- The Bible, the only divinely authorized standard for the government and salvation of men -- heaven's only book of discipline.

Passing from the standard books of the church to a consideration of its doctrines, Mormonism teaches:

1. That the church established by Christ at Jerusalem, on the first day of Pentecost after the resurrection of Jesus, was utterly destroyed in the great Roman apostacy -- not a vestige of it remained.

2. That, in consequence of this apostacy, God had abrogated all authority to preach the gospel and administer its ordinances.

3. That, in order to restore this lost authority, there must be a new revelation from heaven.

4. That this long lost authority was restored through the ministration of heavenly angels, who laid their hands on Joseph Smith's head and ordained him to the gospel ministry.

5. That these divine messengers were none other than the apostles Peter, James and John (D. & C., p. 112, par. 5).

6. That no man has authority to preach or baptize, or in any other way minister for Christ, "except he be ordained by some one who hath authority, * * * and has been regularly ordained by the heads of the church" (D. &C., p. 142, par. 4.)

7. That Christ had no church, no people on the earth, from 570 A. D., when all authority was taken from the earth , till Apr. 6, 1830, when the authority was restored, and the church organized by Joseph Smith and Oliver Cowdery.

8. That, in view of these facts, the Church of Latter-day Saints is "the only true and living church upon the face of the whole earth" (D. &. C., p. 65, par. 5.)

9. That this church, with its restored authority and inspired priesthood, is in full possession of all miraculous gifts and supernatural powers of the apostolic church.

10. That the church has inspired apostles and prophets who are endowed with power to heal the sick, cast out devils, speak in unknown tongues, give sight to the blind, and unstop the ears of the deaf. All these things, and many others, they claim actually to perform; and it matters not how corrupt the church, or how utterly depraved its priesthood, each and every Mormon organization calling itself the only "true and living church," claims to possess all these marvelous powers to the exclusion of all others. The ungodly Brighamites, the unscrupulous and thieving Strangites, the unholy "Lymanites," together with the more sedate and tolerable "Josephites," all claim the power to work miracles.

Added to all these peculiarities of faith and doctrine, the Saints also teach:

1. The gathering of the faithful to Independence, Mo., the place of the New Jerusalem, where a magnificent temple is to be built, and that Jesus will "suddenly come to his temple," and deliver his people from the power of their enemies, the unholy Gentiles.

2. They also teach "the law of tithing."

3. Blessing little children by laying on of hands.

4. The washing of feet.

5. The baptism of the living for the dead. All of these things the Latter-day Saints teach, and all these things, absurd and unscriptural as they now seem, I was from my earliest childhood taught to believe came directly from God through his prophet.

Frequently the question has been asked, "How can a man with ordinary common sense, be made to believe such stuff?" The answer is easy. A cursory view of the religious world as it exists to-day, both Christian and heathen, together with a moment's serious reflection as to the incomprehensibility of psychological law, will be quite sufficient to show that man is so constituted that he may be taught to believe anything, it matters not how absurd, if only his training is begun sufficiently early in life.

When only about seven years of age, my parents, who at the time were members of the M. E. Church, South, were induced to accept the Mormon faith, and from that time till I reached manhood's estate, I had been taught all the foregoing tenets of the Mormon Church. And so thoroughly were these principles instilled into my childish mind that, at a very early age, they had become almost a part of my being. So firmly had these tenets become fixed in my mind, that no question or doubt as to their genuineness ever entered my mind.

When my parents first heard Mormonism expounded, polygamy was carefully kept in the background. Nothing but "the first principles of the gospel" were taught. They knew nothing of its existence till they had "gathered" to "the camp" -- as the Mormon settlement was called -- in the mountain fastness of western Texas. Mormonism, in its first aspect, seemed altogether innocent; but, upon a closer examination, as it existed in the "camp" of the Saints, it was anything but attractive. Here they found the leader, Lyman Wight, one of Joseph Smith's trusted apostles, a drunken old reprobate, living openly with four wives under the same roof, to say nothing of a number of concubines.

When the real condition of things was made known to them, my parents "bolted" the whole Mormon ticket, and began to make preparations to leave "the camp of the Saints" and "the beloved city" of "Zodiac," as the Mormon village was called, thoroughly disgusted with that particular brand of Latter-Day Saintism. It finally developed that a general dissatisfaction prevailed in the camp; for, when we broke away from the "company," something like a dozen families joined our ranks, and went with us to Corpus Christi, on the Gulf Coast, in southern Texas.

In this venture the family was financially ruined. After a few years of uncertainty and doubt, during which our finances had very materially improved, other missionaries, representing another phase of Mormon delusion, found us out, and came to "gather up the lost sheep" of the Mormon fold. They represented what they were pleased to call "the kingdom of God," under the leadership of one James J. Strang, of Beaver Island, Mich., who claimed to be the true successor of "the prophet Joseph."

Still clinging to the belief that Joseph Smith was in reality a prophet of God, and convinced that it was their duty to "seek first the kingdom of God and his righteousness," and having accepted the "testimony" of his emissaries that "King James," as Strang was called, was the right man in the right place, preparations were at once made for the long, tedious overland journey to Beaver Island.

The large farm and other valuable holdings having been sold for whatever they would bring in spot cash, my deluded father started on "the wild goose chase" of his life. From our comfortable home, near McGlone's Bluffs, the banks of Corpus Christi Bay, in southern Texas, we started for "the kingdom of God" (?!) by the overland route. Now a lad of fourteen, I was placed in charge of a huge Texas wagon, drawn by four yoke of long-horned Texas steers. This attractive outfit I drove every square inch of the road between McGlone's Bluffs to Joliet, Ill., and only for the fact that the broad expanse of Lake Michigan intervened, I should have driven those festive long-horns bodily into "the kingdom." During this entire journey of some 1,400 miles, and covering a period of more than six months, not a member of the family, not even my mother -- ever sat at a table for a meal or slept beneath the shelter of a friendly roof. Tent and covered wagon constituted our only shelter -- our only home. In company with several other families, we reached our destination late in October, and were soon settled for the long, dreary Michigan winter.

At last we were among the Saints (!!) and in "the kingdom" -- but, oh, what a kingdom! Instead of the purity and common honesty which we had reason to expect among a people who made such remarkable claims, we found, with a few honorable exceptions, a veritable "den of thieves." King Strang, like his Texas compeer, was living with four wives beneath the same roof, and: his "household" was supported from the tithes of goods stolen from their Gentile neighbors on the shores of Lake Michigan. In short, a more reckless and unscrupulous band of thieves and robbers were never assembled on so many square miles of American soil.

Robbery, theft, and even murder, was carried on to such an extent that forbearance ceased to be a "virtue" and the people on the main land finally took matters into their own hands, and drove the last Mormon from the island.

In the meantime, dissension had arisen among themselves, and two of their own number shot their king, inflicting wounds from which he died a few weeks later. The removal of Strang from his island home to Voree, Wis., was the signal for a general stampede of the leaders, and the expulsion of the rank and file by the mob which soon followed, proved to be the death-blow of the Strangite kingdom.

Disgusted with the lawlessness and abominations of Strangism, my father returned to Texas, to collect funds with which he might remove his family from such unholy surroundings, and was absent at the time of the expulsion. Being the eldest son, the care of a large family now devolved upon my untrained shoulders.

Upon my father's return, he experienced great difficulty in locating his now impoverished family, but finally located them near Racine, Wis., distressedly poor, but, fortunately, all alive and comparatively well.

With shaken faith and shattered hopes in all things Mormon' and with faces to the westward, my parents at length found themselves on a farm in western Iowa.

REORGANIZED  MISSIONARIES.

Here, in the early sixties, we were brought face to face with still another phase of Mormonism. This time it was the Reorganized Church, then called the "New Organization." These "Reorganized" missionaries were looking up such Latter-day Saints as had refused, on account of the corrupt practices, to follow the fortunes of Brigham Young, Lyman Wight, James J. Strang, and others.

By this time I had reached an age that enabled me to do a little thinking for myself, so that when the missionaries approached me, I could state my reasons for wishing to have nothing more to do with Mormonism. I frankly expressed my conviction that no system of religion could possibly be of God which included among its tenets the doctrine and practice of polygamy, theft and other evils and manifold abominations, such as Mormonism had developed in such an incredibly short period of time.

These objections were met by the declaration that none of these things were a part of original Mormonism -- that they were all renovations introduced by wicked men; that the prophet was not the author of these wicked practices, and never approved them; that, as a matter of fact, they had been introduced by Brigham Young and others after the death of the prophet and patriarch at Nauvoo, Ill. Indeed, God had rejected "the old church" because of these very things, and thus rendering a reorganization of the church an absolute necessity.

Convinced of these things, our entire family were now baptized into the Reorganized Church. This time, we felt sure we were on the right track. At least we had not been deceived as to the moral status of the church -- it sanctioned none of these grossly wicked things.

In due time, I was called to the ministry, and was regularly "ordained by the heads of the church," and began to preach the gospel of the "Reorganized Church." Filled with zeal for the cause I loved, no trial was too severe and no sacrifice too great. Willing to endure any and every hardship for the salvation of souls, I soon found myself in the front rank of the active, working forces of the church, sharing, as I then believed -- and which I have to this day no reason to doubt -- the fullest confidence of my fellow-ministers.

MY  FIRST  DISAPPOINTMENT.

When I first became acquainted with the people of the Reorganized Church, I attended their preaching services quite regularly, and greatly to my surprise they had what they called the "gifts of the gospel." At nearly every meeting some one would speak in an "unknown tongue." Of course nobody understood it, and in order to be duly "edified," some one had to "give the interpretation of the tongue, which usually followed immediately upon the first speaker having resumed his seat. The next moment another would spring to his feet, and in a state of extreme mental excitement, deliver a frenzied, pointless prophecy. Not infrequently have I known a half-dozen or more people to exercise themselves in this remarkable manner during the course of a single evening.

These things profoundly impressed me, and believing these "manifestations of the Spirit" to be genuine, and the people honest, I cast in my lot with the Saints of the Reorganized Church, and gave the cause my hearty support.

Soon after entering the ministry, I found myself up against what to me was a very serious proposition. In their "social meetings." the preachers, the people, and even the little boys and girls, would "testify" that they knew the work was of God -- they knew it by the Spirit, and no guesswork about it. They knew it was true, for God was now "confirming the word with signs following" (Mark xvi. 20) in these "gifts." I finally determined that, if these things were among the things knowable, I must know them for myself. I was assured that these "spiritual gifts" were attainable through fasting and prayer. Although engaged in helping my father to harvest his wheat crop, I began to fast with the determination to continue till I had secured the coveted blessing. Like Daniel, with my face turned toward Jerusalem, I prayed morning, noon and night. Surely the Lord would hear my prayers, and bestow upon my waiting soul "some spiritual gift." If only I could speak in an unknown tongue, or, still better, could I see the sick healed by the laying on of my hands, then I would know. But, alas! none of these things were for me.

I thus continued my fasting and prayer till the morning of the third day, when, from sheer exhaustion, I was compelled to desist. This was a sore disappointment to me. I confided the matter to the minister. What was the matter? "These signs shall follow them that believe." I believe; why do not the signs follow? Why does not the Lord "confirm the word" to me?

Ah! now I have it -- the Lord is just trying my faith. When sufficiently tried, the blessing would be received; so said my friends, and so I was led to believe. It was my own fault -- the lack of faith, perhaps -- and why should I question the Lord's promises. Reasoning thus, I took up my cross and followed on.

During my ministry, covering a period of twenty-seven years -- the best years of my life -- I defended the faith of my church in twenty-three public debates of more or less importance, and my friends did me the honor to say that I came out of them all without a scar. And just here I am reminded that a word of explanation is demanded, lest I be misunderstood. It is this:

My friends believed, and I cheerfully took the same view of the case, that my conceded victories over men whose scholarship and native mental endowments were far superior to my own, were very largely, if not entirely, due to the fact that I had the simple, gospel truth on my side. This, to me, was the most reasonable solution of the question that could be offered, and so my faith grew stronger. Not only was this very comforting, but it also confirmed me in the belief that what the world called Mormonism could not be proved false. But I have long since learned that this conclusion was fundamentally wrong. The exact truth of the matter is simply this: My opponents were not "onto their job," as, the expressive slang phrase has it. In all my experience I had never met a man who had made a study of Mormonism -- a man who really understood it. Had my opponents made themselves thoroughly acquainted with Mormon doctrines and methods, as they are understood to-day by many of our ministers, many a boasted victory would have been turned into positive defeat, and many a soul would have been saved from the delusive snares of Mormon theology.


Notes: (forthcoming)

How the Scales Fell From My Eyes.

D. H. Bays.

A  TURN  IN  THE  ROAD.


(under construction)

 


Notes: (forthcoming)

How the Scales Fell From My Eyes.

D. H. Bays.

THE  TURNING-POINT.


(under construction)

 


Notes: (forthcoming)

A  Togo  Blow.

R. B. NEAL.

At last I have secured a document that is as rare as oranges in Greenland or polar bears in the Philippines. Here's the title-page

D E F E N S E

IN A

REHEARSAL OF MY GROUNDS

FOR

SEPARATING MYSELF

FROM THE

LATTER DAY SAINTS

BY OLIVER COWDERY

Second Elder of The Church of Christ

This defense is not protected by a copyright, as I wish no man, to be confined alone to my permission in printing what is meant for the eyes and knowledge of the nations of the earth.

God doth not walk in crooked paths; neither doth he turn to the right hand, nor the the left; neither doth he vary from that which he hath said.

Pressley's Job Office,
Norton, Ohio, 1839.

The document is as full of meat as an egg, for an anti-Mormon polemic.

With it in his hands, a Mormon elder has no more show against him than Rojestvensky had against the Japs.

He says, speaking of Joseph Smith:

"When the Church of Christ was set up by revelation, he was called to be the first elder, and I was called to be the second elder, and whatever he had of priesthood (about which I am beginning to doubt) also had I.

But I certainly followed him too far when accepting and reiterating, that none had authority from God to administer the ordinances of the gospel, as I had then forgotten that John, the beloved disciple, was tarrying on earth and exempt from death."

He might have added the "Three Nephite Apostles" also were on earth, the Book of Mormon being true.

Yet, Joe and Oliver both stated that no one on earth at the time of John the Baptist, he whom Herod beheaded, appeared to them and laid hands upon them, and gave them the right to baptize; viz. the keys of the Aaronic priesthood.

Early in my warfare I pressed this argument hard upon the Elders. that either Joseph Smith and Oliver lied, or the Book of Mormon lied, about none on earth at that time having the right to baptize or the power to impart the Holy Spirit. From this it appears that Oliver realized that he had "crossed himself."

He must now account for his own testimony about the angel. He does so, and

"LETS THE CAT OUT OF THE BAG."

"Bro. Page and I did not think that God would have deceived us through "Urim and Thummim," exactly as came the Book of Mormon; and I well remember how hard I strove to drive away the foreboding which seized me, that the First Elder had made tools of us, where we thought, in the simplicity of out hearts, that we were divinely commanded.

And what served to render the reflection past expression in its bitterness to me, was, that from his hand I received baptism, by the direction of the Angel of God whose voice, as it has since struck me, did most mysteriously resemble the voice of Elder Sidney Rigdon, who, I am sure, had no part in the transactions of that day, as the Angel was John the Baptist, which I doubt not and deny not. When I afterward first heard Elder Rigdon, whose voice is so strikingly similar, I felt that this "dear" brother was to be in some sense, to me unknown, the herald of this church as the great Baptist was of Christ."

This is enough to show the value of the find. It should be printed by the Tens of thousands and scattered among the young Mormons of this day and age, with pertinent comments thereon. I make this proffer:

Drop me a card at Grayson, Ky., promising to take ten copies of the tract, when printed, at ten cents per copy, and when pledges enough come in to pay the printer, the copy will be handed in.

Better, some philanthropist, with money, foot the bill for the first five thousand copies. have him, or her, imprint on it, and the sales, even if the edition is given away largely, will be sufficient, with plates, to pay for another edition, and so on, and thus be perpetual.

Surely the country should be flooded. with Cowdery's Defence.   R. B. NEAL.
Grayson, Ky.


Note 1: Rev. R. B. Neal's title for this article was apparently taken from the phrase, "ready to go blow for blow..." He meant it as the opening "blow" against Mormon claims that Oliver Cowdery remained faithful to his testimony for the divine origin of the Book of Mormon and the LDS Church, all through his life. The term "Togo" was also a play on words, for the Japanese Admiral Tojo, who had recently defeated the Russian Pacific Fleet, with the surprise "knock-out blow" of a major naval victory.

Note 2: Although no such copy has yet been located, it seems likely that Rev. Neal first disclosed this "document that is as rare as oranges in Greenland" in a short, mid June notice published in the Cincinnati Christian Weekly or a secular Kentucky newspaper. According to his words, in a letter he wrote to Wingfield Watson, on June 5, 1903, Rev. Neal received the text to this spurious Cowdery "Defence" on June 4th; so it is unlikely that he published any lengthy report on the text prior to June, 1905. See a somewhat similar announcement, with the same heading, that Rev. Neal printed in the 7th issue in his first series of Sword of Laban Leaflets, published in Grayson, Kentucky during 1905-07.

Note 3: In the above article Rev. Neal purportedly quotes the words of Oliver Cowdery, as first published in an 1839 pamphlet, entitled Defence in a Rehearsal of My Grounds for Separating Myself From the Latter Day Saints. No such pamphlet has ever been discovered, but Neal apparently did not doubt its authenticity. In his c. June, 1905 "7th Leaflet, "Neal says, "I have been able to locate but one copy of this rare pamphlet in all the earth." In the same leaflet he also says he is handing out "another sample of 'Oliver Cowdery's Defence.'" Perhaps the first "sample" was the above excerpt, published the Christian Standard. Neal also inserted a lengthy excerpt from the so-called Cowdery text in the 11th issue of his first series of Sword of Laban Leaflets. Rev. Neal also published the entire text, as the lead item in his 1906 pamphlet, Anti-Mormon Tracts, No. 9.

Note 4: Rev. Neal's first known published reference to the Cowdery "Defence" came in the comments he appended to an article titled, "Oliver Cowdery's Recantation," in the Apr.-May, 1905 issue of his Helper newspaper. There Rev. Neal says "We have confirmatory evidence to hand out." His readers would have to wait until the next issue of The Helper to appear, in July of 1905, to see exactly what the "confirmatory evidence" was that Neal here so cryptically refers to. The modern reader, skipping ahead to the June-July issue can there read the article "Oliver Cowderyand the Canada Revelation." containing the purported words of Oliver Cowdery, as reportedly first published in his 1839 pamphlet. In introducing the alleged Cowdery excerpt, Rev. Neal says: "We are indebted to Bro. D. B. Turney, Goreville, Ill., for the following extract from 'Cowdery's Defence' made in 1839." The impression conveyed by this sentence is that Daniel B. Turney first sent Rev. Neal a handwritten paragraph, which he purported to have copied from the 1839 pamphlet. Presumably Turney first informed Rev. Neal of this "rare find" during the spring of 1905; next sent him the handwritten excerpt; and finally provided Neal with the entire text -- but whether as a publication or a written transcript remains unknown.

Note 4: Note 3: Dr. Daniel Braxton Turney (1848-1926) was a well educated Illinois politician and a clergyman-turned-polemicist in the Methodist Protestant Church. He was ordained in 1873 and in later years sometimes served as President of annual conferences of that church. Turney was a U. S. Presidential candidate for the "United Christians" in the campaigns of 1908 and 1912. He authored numerous articles and tracts; his pamphlets include: "The Mythifying Theory," Metropolis, IL, 1872. 8 p.; "A Peep into Psychomancy," Mansfield, OH, 1878. 13 p.; "Garfield or Hancock?" 1880, 25 p.; "Baptismal Chain," c. 1885; Was Abraham Lincoln a Myth? c. 1885, 18 p.; and Mode of Baptism According to the Scriptures, 1887, 1894. Turney evidently supplied Rev. Neal with several unique and highly suspicious Mormon texts -- see his alleged 1832 Martin Harris letter and his otherwise unknown expansion of an 1843 Nauvoo hymn, both of which appear have been a products of an over-active, early 20th century imagination. Two other spurious texts possibly supplied by Turney are the bogus 1831 Cephas Dodd statement and the undated "Overstreet Confession," the latter of which is known only in manuscript form.

NEAL'S  FORTHCOMING  TRACTS

R. B. Neal's "Togo Blow," mentioned by him in a recent number of the Standard, is deserving of special and immediate attention. It has reference to Oliver Cowdery's "Defense," a copy of which has recently fallen into Bro. Neal's hands, and which he proposes to put out before the public in a tract, if he can get proper assistance, which he ought to have. I have read the copy, and can commend it as the most effectual weapon for the overthrow of Mormonism. When one of the three original "witnesses" defends his action in withdrawing from them, the world should see it. If some brother or sister with money to spare would send R. B. Neal $100 or $200 for this purpose, it would serve a superior cause, and at a time of special need.

And, by the way, one needs but to see and know Bro. Neal's fitness for the work, books, documents, etc., to be convinced that he should be made financially able to send forth hundreds of thousands of tracts against Mormonism, which he is prepared to do. May God bless some who read this, by moving them to make this possible at once.     VICTOR DORRIS.


Notes: (forthcoming)

"Cowdery's Defense."

I certainly thank Victor Dorris for his vigorous and timely "boost" of my effort to republish in large numbers the long-lost pamphlet of Oliver Cowdery, in which he defends himself against the attacks of Joseph Smith, Jr., and others and gives his reasons why he left the Mormon Church. He had to leave. Jesus appeared to him and commanded him to withdraw and to publish this "defence" to the world. Of course, the Mormons were unwilling for this , and even now protest against my doing so.

John McMeekin of Georgetown, recently gave me a check for ten dollars. This is a fair start for a fund to publish the pamphlet with up-to-date comments. I want to have it stereotyped, and then for all the future the cost will be minimum. A boy, a few score reams of paper, a few quarts of printer's ink, and a job press would, in a few months, turn off enough to send some round the world into every Mormon camp.

Think of the need, just now, for such a tract. Zealous Elders are converting and proselyting by the thousands. A halt should be called. The words of the first man baptized into the Latter-day Church; the man who baptized Joseph Smith, Jr., the man who wrote the Book of Mormon; the man who took pen-tilts with Alexander Campbell in the early days, and other great opposers of the "ism;" the man whose name goes out with every Book of Mormon as "a witness of its divinity" -- should have a world-wide pulpit when he gives vent to such as the following:

COWDERY'S REVELATION

"I had a message from the Most High, as from the midst of eternity; for the vail was parted and the Redeemer Himself, clothed in glory, stood before me. And He said: "After reproving the Latter Day Saints for their corruption and blindness in permitting their President, Joseph Smith, Jr., to lead them forth into errors, where I led him not, not commanded him, and saying unto them, 'Thus saith the Lord,' when I said it not unto him, thou shalt withdraw thyself from among them." And I testify that Jesus, whose words I have been rehearsing, hath even so commanded me in an open vision."

That is a tight paper on Joseph and the church. The Lord said that Joseph was a liar, and that Cowdery must "withdraw" from them. Not one out of a thousand of the present-day Mormon elders know of this pamphlet of Cowdery.

Why not some one send me $100 to get out from five to ten thousand copies of this tract? I would put his or her imprint upon the pamphlet. The sales from the first edition, even if more than half of the copies were distributed in Mormon camps, would pay for another edition and so on. It would be a perpetual tract, in demand as long as an advocate of Mormonism was left on the earth. Perpetuate your name for all time, and do good.   R. B. NEAL.
Grayson, Ky.


Notes: (forthcoming)

BAYS.

The world to-day mourns the loss of a grand and noble man, Davis H. Bays, born March 5, 1839; departed this life Oct. 24, 1905, at the home of a daughter, Mrs. James Lang, Persia, Ia. Married to Mrs. J. Shearer in 1861, who died March 23, 1884. Married to Mrs. J. Brown in 1890, who patiently and devotedly cared for him during his prolonged illness. As a minister of the gospel, his activity and ingenuousness could not be excelled. His motto was, "Prepare to meet they God. He was conscious till the end came, as he "walked through the valley of the shadow of death," his Saviour leading the way, truly could he repeat the well-chosen text; II. Tim. iv. 7-8: "I have fought a good fight, I have finished my course, I have kept the faith," etc. For the sorrowing, heart-broken wife, children and friends, our prayers go up in tender sympathy, and may they ever remember that "Earth has no sorrows that heaven cannot heal."


Notes: (forthcoming)

The  Helper.

I have merged The Helper into the Christian Weekly. The combination will help The Helper and make the Weekly stronger. A department is set aside for anti-Mormonism work. It will become the official organ of the "American Anti-Mormon Association." My pen will have free play for mountain work. Both kodak and pen will be used to present the mountains and mountaineers. I propose to put all my strength in the Weekly. So "good-by" to the Standard readers.       R. B. NEAL.
  GRAYSON, Ky.


Note: Rev. R. B. Neal's The Helper began publication in Aug. 1902. The last issue was evidently the one for fall, 1905. Neal's journalistic amalgamation with J. B. Briney, H. C. Bowen, and H. W. Elliott's Christian Weekly (published in Cincinnati by the Disciples' Standard Publishing Co.) lasted only a year; according to the editor of an RLDS paper, the final issue of the Weekly was the one for Jan. 19, 1907, after which it merged into the Christian Standard. Following the demise of that paper. Neal decided to revive The Helper, which was reborn as the Sword of Laban in Aug. 1908.

The  Mormon-Christian  War.

Here's a people who wouldn't "federate" with any one else, no matter how loudly "the other fellow" wanted to "federate."

The Mormons stepped up from No. 8 to No 7 in the last census of religious bodies. We ought to have sent them from eight back to nine, and keep on until we put them last and least in numbers in the United States.

Mormonism is organized in every State and Territory in the United States and in every Province in Canada.

The leaflet or the tract is their favorite weapon, and it is a power with them. They have men in the field who walk over counties, go into every log cabin in every nook and corner, and leave a tract.

The following heading of my note-head shows that the foes of Mormonism are organizing.

THE  AMERICAN  ANTI-MORMON  ASSOCIATION.

Official Organ, the CHRISTIAN WEEKLY. Address, R. B. Neal, Field Agent, Lock Box 58, Grayson, Ky.

National Officers -- J. W. Darby, President, McArthur, O.; J. W. Lushy, Treasurer, Grayson, Ky.; R. B. Neal, General Secretary, Grayson, Ky.

Vice-Presidents -- S. A. Donahue, Ashland, Ky.; A. B. Wade, Statesboro, Ga.; D. B. Turney, Effingham, Ill.; S. A. Phillips, Platte, S. D.; Ira C. Moore, Barracksville, W. Va.; C. C. Parket, Noble, Okla.; E. P. Woodward, Westbrook, Me.

I am to prepare 100 leaflets, as soon as possible, to be printed by the thousands, sold at a nominal price, and scattered with a free and liberal hand in disputed territory where a fight is raging.

I have just completed fifteen of these leaflets, and sent them in to the printer. Here are the titles:

"SWORD OF LABAN"  LEAFLETS.

No. 1. Title-page and Preface to the Original Book of Mormon.
No. 2. Hot Shot from David Whitmer for the "Brighamites and Josephites."
No. 3. More Hot Shot from David Whitmer.
No. 4. The Mormon, a Traitor to Our Country, a Foe to Our Flag.
No. 5. The Urim and Thummim.
No. 6. Oliver Cowdery's Revelation.
No. 7. A Togo Blow.
No. 8. Saving a Soul and Convicting a Liar.
No. 9. "Mother Lucy's" Book.
No. 10. That Canada Revelation.
No. 11. Oliver Cowdery's Defense.
No. 12. Oliver Cowdery's Renunciation of Mormonism.
No. 13. Cowdery's Recantation Confirmed.
No. 14. Gathering Up Israel.
No. 15. The Picture, and Two Opinions of the Mormon Prophet.
Others are in preparation. What is needed now is finances to have these printed by the tens and hundreds of thousands.

Why not join our Anti-Mormon Association? Dues, $1 per year. Send one dollar to me. As secretary, I'll enroll you as a member, and send you free, for six months, the Christian Weekley, our official organ, provided you are not now a subscriber. If you are, I'll send you a copy (reprint) of that rare old document, a "Book of Commandments." This was the first book gotten out by the Mormons after the Book of Mormon was printed. The mob came down on the printers at Independence, Mo., and destroyed both press and type, and every leaf of the book they could. Only a few copies were preserved, and they are not buyable at hardly any price. I was offered a copy at $200. The reprint is OK. My idea in offering such strong documents for membership fees is to help get funds to issue these leaflets without delay. Of course, I'm expecting donations, and liberal ones, for this worthy work. Address me at Grayson, Ky.     R. B. NEAL.


Note: The above notice is useful in setting the probable publication date for Rev. R. B. Neal's first series of "Sword of Laban Leaflets." Neal does not yet advertise his "Tract #9" with the so-called "Cowdery Defence," so it appears that he did not publish that booklet until after his first set of leaflets were in print -- perhaps near the end of 1906. It is also interesting to read that the Disciples of Christ's original organization, the National Anti-Mormon Missionary Association had, by this point in time, already been superseded by R. B. Neal's own American Anti-Mormon Association.

THE  MORMON  PROBLEM.

W. M. Taylor.

(under construction)

Notes: (forthcoming)

A  CHALLENGE.

R. B. NEAL.

And I "strike his shield with the point of my spear." That means "a fight to the finish," a bear-hug over the issue.

The editor of Zion's Ensign, Independence, Mo., "butts in" into a scrap between the writer and the editor of the Religio-Record. Both are Mormon sheets; the Ensign, the most representative of the "Josephite" wing of Mormondom.

He hands out the following, taken from the Christian Weekly:

The good ministers of Amity, Pa., have erected a monument to Rev. Solomon Spaulding, and inscribed thereon, "The man who wrote The Book of Mormon."

Perhaps these reverend gentlemen are as yet unapprised of the fact that the "Spaulding story" is now in the library of Oberlin College at Oberlin, O., and that the librarian of that college, Azariah S. Root, declares there is absolutely no resemblance between the Spaulding story and the Book of Mormon. If ignorance is bliss, there is a number of ministers in Amity, Pa., who must be in the seventh heaven of delight.

That inscription is right. I have "the Honolulu find" as published by both the "Josephites and the "Brighamites."

The above editorial in the Religio-Record indicates that its editor is either not posted on the "Manuscript Found," or is an "artful dodger."

The same proof that proves the manuscript a Spaulding manuscript, proves that it is not "the Manuscript Found," and also proves that the last was the basis of the Book of Mormon. It is this editor who is ignorant, and not the Amity ministers.


My comments on the above touched the editor of the Ensign off.

He says: "The comments are presumably from the pen of R. B. Neal, of Grayson, Ky."

I plead guilty, and am more than rejoiced that the editor of the Ensign has seen fit to "shy his cap into the ring" on this the most vital issue of Mormonism.

The editor says:

That assertion that there are other works of Solomon Spaulding, yet undiscovered in the original, of which the much-vaunted "Manuscript Found" is one, is an old dodge of Clark Braden, to escape the dilemma in which he and his superiors were placed by the production of the original writing of Spaulding, which had so long been exploited by Howe, and all the furious opposers of the church of Christ, since Howe's day.

Again:

But when that identical manuscript was finally located with Mr. L. L. Rice, a printer in Honolulu, and its possession traced directly from Howe to him, he having bought the Painesville (O.) Telegraph from Howe, the transfer including a large number of books, manuscripts, etc., among which was this one in question -- they were dumbfounded.

But soon the fertile brain of Braden solved the difficulty. "There were other manuscripts of Spaulding, and the one from which the Book of Mormon was taken, was among those other writings." That is all there was to it. Not a thing except the bare assertion of Braden; and that seemed to be all that is necessary with these "Antis." In former days, the saying was "anything to beat Grant." Now it is "anything to beat the 'Mormons.'" It's the same with Neal. Anything, just so it's sensational, is greedily seized upon, regardless of facts. His imagination is very largely developed, if his writings are to be used as witness.

But that last paragraph in the Weekly is a gem in logic! The trouble with these men is, that the "same proof that proves the manuscript at Oberlin a Spaulding manuscript," also proves it the original Spaulding "Manuscript Found," to which reference has been made all these years. Of course, it don't read just as these men would like to have it read, but that was precisely the fault that Howe found with it, too. Bro. Neal fixed it up nicely: This don't read as it should, ergo, some other writing of Spaulding's is the basis of the Book of Mormon. Isn't that fine logic for you? Yea, verily.

The late Davis H. Bays gave this "Anti" society some good advice and truthful advice, too, which it would have been to their credit to have accepted. But they are wise in their own conceits, and will run on until they are overwhelmed with confusion at the accounting time.

He warned them that they were making a mistake in clinging to that old, exploded Spaulding theory of the origin of the Book of Mormon. That it never could be proved. He knew, as do all who candidly examine into the matter, that it is not true, and only shows the veriest bigotry and prejudice, as well as lack of integrity, to set up such a claim. It is unworthy the consideration of intelligent men and women, after they have once looked into the matter, It is not the editor of the Religio-Record, therefore, but these rampant "Antis," who are not posted, and we are inclined to the opinion that they themselves know they can not make that story prove out: but if they can get others to believe it, who have not the opportunity or desire to investigate for themselves, they can make a point until the truth has an opportunity. But they seem willing to take the chances of that ever happening in the neighborhood where they work.


The above presents the issue clearly. No chance for an evasion by either side. In a late issue of the Christian Weekly, I wrote:

We are aware of what D. H. Bays says in his book, "The Doctrines and Dogmas of Mormonism." He states:

"The long-lost Spaulding story has at last been unearthed, and is now on deposit in the library of Oberlin College at Oberlin, O., and may be examined by any one ... The Spaulding manuscript is a failure. Do not attempt to rely upon it -- It will let you down."

We, too, have examined that document, carefully and critically, and say "in small caps," THE SPAULDING STORY IS A SUCCESS. The Honolulu find verifies it in every detail. It is another case of cutting off Laban's head with his own sword.

There will either be a fight or a foot race with the Ensign man over this matter. He dare not affirm "that the Honolulu manuscript found by President Fairchild, of Oberlin College, and now on exhibition in Oberlin, O., is the manuscript known as the 'Manuscript Found,' written by Solomon Spaulding."

I'll deny it in every form that a denial can assume. More, I'll agree to take the only proof he has that the paper is a manuscript of Spaulding's and prove that it is not the "Manuscript Found."

If the STANDARD or the Weekly will permit us to exchange shots in their columns, it is a condition that the same matter must appear in the Ensign.

The debate is to be put in tract form and put on the market. The Ensign can issue its own tracts, and I do the same, but each will be in honor bound to say no more and no less on the issue. After we are through with this proving: "The Honolulu manuscript the 'Manuscript Found' of Solomon Spaulding," I'll agree to prove" "That the MS of Solomon Spaulding, known as the 'Manuscript Found,' is the basis of the Book of Mormon." We'll prove it in front of his pen.

This will show how "willing" we are for "truth to have an opportunity" in our "neighborhood." What says the Ensign man? We have a fresh pen, a new bottle of ink and are ready to begin.
  GRAYSON, Ky.


Note: The editor of Zion's Ensign was not interested enough in Rev. Neal's challenge to publish any response. Rev. Neal renewed his challenge once he had revived his own publication efforts, under the banner of the Sword of Laban; see the May, 1909 issue of that periodical.

The  Devil  and  Mormonism.

L. B. COGGINS.

As there us a reasonable amount of space in the columns of the CHRISTIAN STANDARD devoted to the exposition of Mormonism, I feel that it would not be out of place to relate a little incident which I recently heard from the lips of one who was an eye-witness to an exposure of its corruption in a miraculous or wonder working scene attempted by Joseph Smith, the father and founder of Mormonism. The incident is related by Uncle Billie Jackson, of Higginsville, Mo., whose record as a man of truth and honor is known all over this part of the country. Uncle Billie states that when he was a boy his father lived in the northeastern part of Clinton County, Mo., and that at a little point called Fairwest [sic], in that part of the county, the Mormons under Joseph Smith, had become quite numerous, and that a young man by the name of Tom Parvin, who was working for his father, was paying his respects to a young lady who had embraced the Mormon faith and insisted that Tom attend their services in the hope of his being converted to Mormonism. Tom was reluctant, for while he enjoyed going to see the young lady, and had great respect for her as such, he was rather suspicious that her religion was a counterfeit. Yet, as time rolled on, and reports grow numerous of the wonderful things being done by Smith (the great apostle), Tom became anxious to attend a service and take a peep at the performances. So one Sunday morning, as service was to be held at Smith Creek, about three miles distant from Fairwest, Tom and Uncle Billie (who was then a curious boy) went out to the meeting. Great crowds came from all over the country. After the usual service, a sermon and some songs, Smith called the attention of the audience to an evidence of his apostleship by walking to and fro across the stream on the surface of the water, after which he announced that divine service would be held in the same place in the afternoon at three o'clock, stating that the miracle would he performed again for the benefit of those who could not attend the morning service. To Parvin the scene upon the water seemed too wonderful to be genuine, so when the audience had all dispersed but he and Uncle Billie, he goes to the stream to examine the mysterious water path, and discovered that he could perform the same miracle, as he found about three inches under the surface of the water a slab about two inches thick and twelve inches wide extending across the stream. So he hurries home and obtains a handsaw and proceeds to weaken the path upon which the famous apostle had trod. His work being accomplished, three o'clock soon rolls around and a great concourse of people arrive on the ground to witness another exhibition of divine power. The sermon, the songs and usual preliminaries having been held, Smith, in royal robe, with bowed head and outstretched arms and solemn tread, proceeds to walk upon the surface of the water, but greatly to his surprise, the miracle was not so perfect as in the forenoon, as an angel had come down and troubled the water. So, when he about reached the middle of the stream, the ends of the slab came up and he went down, but understanding the art of swimming, he soon managed to reach the shore, muttering as he came out, "The devil did that." This was too great a temptation for Tom, who immediately spoke up, "Yes, the devil is the author of the whole business." There was considerable excitement over the matter, and Tom, being suspected as the destroying angel, decided to skip the country to save his life. This is a true story, and no doubt many of the readers of the STANDARD will [re]member the incident.
  HIGGINSVILLE, Mo.


Note: "Uncle Billie Jackson's... record as a man of truth and honor" may well have been "known all over... the country," but in this instance he was clearly relating "twice-told" tales and not personal experience. See the Rev. R. B. Neal's article on this same kind of "water-walking" claim for Joseph Smith, Jr., in Neal's Sword of Laban series two, leaflet no. 17. It is probably significant that Rev. Neal, a regular reader and contributor to the Christian Standard, did not take it upon himself to respond to Uncle Billie's 1906 tale when it first appeared. Neal's Sword of Laban article, covering the same kind of allegations, was not published until six years later.

Joseph  Smith, Jr.,  and  Peter  Cartwright.

R. B. NEAL.

Peter Cartwright, the "Backwoods Preacher." needs no introduction to my readers. His name stands for integrity, honesty, truthfulness. He traveled and labored in that portion of Illinois most infested with "the Mormon imposture." He was personally acquainted with Joseph Smith, and with many of his leading men, and professed followers. He says, page 341 of his Autobiography:

On a certain occasion I fell in with Joe Smith, and was formally and officially introduced to him in Springfield, then our county town. We soon fell into a free conversation on the subject of religion, and Mormonism in particular. I found him to be very illiterate and impudent desperado in morals, but, at the same time, he had a vast fund of low cunning.

Cartwright then gives in detail a tilt they had in which he worsted the Mormon seer. He adds:

My friend, Joe Smith, became very restive before I got through with my narrative and when I closed, his wrath boiled ever, and he cursed me in the name of his God, and said, "I will show you, sir, that I will raise up a government iii these United States which will overturn the present government, and I will raise up a new religion that will overturn every other form of religion in this country!"

"Yes," said I, "Uncle Joe; but my Bible tells me the bloody and deceitful man shall not live out half his days;' and I expect the Lord will send the devil after you some of these days, and take you out of the way."

No, sir," said he; "I shall live and prosper, while you will die in your sins."

"Well, sir," said I, "if you, live and prosper, you must quit your stealing and fornication."

Thus we parted, to meet no more on earth for in a few years after this, an outraged and deeply injured people took the law into their own hands, and killed him, and drove the Mormons from the State.

From the above it would seem that Cartwright was a better prophet than Smith. Cartwright continues:

One fact I wish here to mention that ought to be made public. When Joe Smith was announced a candidate for President of these United States, almost every infidel association in the Union declared in his favor. I traveled extensively through the Eastern States and cities, as well as in the West, that year, and I must say this was literally true, as far as I conversed with, or obtained information of, those infidel associations, or individuals. Does not this speak volumes? And ought it not teach the friends of religion an impressive lesson?

Much blame has been fastened on the citizens of Hancock County, Ill., for the part they played in driving the Mormons out of their midst. Cartwright has a defense of them that ought to be published over the earth. Will hand this out in a latter paper
    Grayson, Ky.


Notes: (forthcoming)

What  About  a  Monthly?

The death of the Christian Weekly leaves the American Anti-Mormon Association without an official organ. The necessity for a medium needs no argument. We can not win in this fight without we are willing to spend and be spent. One thousand subscribers at $1 each will start a handsome monthly of sixteen or thirty-two pages. Who seconds the motion?

Grayson, Ky.                           R. B. NEAL.

Notes: (forthcoming)

Neal's  Notes

G. W. Adkins has moved from Morehead back to Willard, Ky., his old home. He is a very successful evangelist among the mountain folk. He ought to be kept in the general field all the time. Twenty-five dollars a month will do that. Why not two congregations pay each $12.50 per month and make him a living link in mountain work? Speak promptly. I will keep an oversight of him in the field. In fact, I need him as a Timothy. Can I hear from some church?

Samuel B. Letson, Los Angeles, Cal., wants to know about the "Bible the Mormons (Joseph Smith, Jr., and Sidney Rigdon) mutilates." He says: "Mormonism in the West galore. You are doing a great work. Wish I could 'pan out' for you."

A. Plunkett, Crawfordsville, Ind., who sent in $5 to aid the Iris Balley fund, writes and asks: "Where will 'Neal's Notes' appear now, as the Weekly is closed?" At this date, January 28, I have nothing definite as to fate of my "Notes," but I can venture the statement that some of them will crowd their way into the Standard.

J. W. McGarvey writes: "Have you noticed that in 'Cowdery's Defence,' pages 8 and 9 have been exchanged with pages 20 and 21? This is very confusing to the reader. Correct it before printing any more copies. I had not noticed it. In looking over the copies left I find the most of them are paged O.K. Those having a defective copy can get a perfect one by dropping me a card. This wonderful little pamphlet ought to be in the hands of every preacher in Protestant ranks, every priest of the Roman and Greek Catholics, and especially ought every Mormon elder have a copy. Send 10 cents for sixteen "Sword of Laban Leaflets" and I'll send a copy of "Cowdery's Defence" gratis.

Last Lord's Day, January 27, the church at Oak Grove, Carter Co., Ky., ordained Martin Thomas to the ministry. Wm. Sumpter officiated in the ordination. Bro. Thomas is the only disciple living in his neighborhood. He stants pat. Runs a Sunday-school in the public schoolhouse. He is making a success of his school.

Received through the Standard Publishing Co. $5, from E. J. Edwards, of Fulton, Mo., to aid in the education of Iris Valley, one of my little mountain girls, at Morehead Normal School.

I am sending out pledge-cards as fast as I can to all those who I think can grasp this anti-Mormon work. The Mormons are organized in every State and Territory and gaining ground every year. We, too, must organize thoroughly and battle them strongly in every community where they seek a foothold.

Grayson, Ky.                           R. B. NEAL.

Note: The Mormon press first responded to R. B. Neal's "Tract #9" at about this same time. See "Oliver Cowdery's Defence," by RLDS Historian Heman C. Smith, in the Mar. 20, 1907 issue of the Saints' Herald.

The Utah Gospel Mission

R. B. NEAL

This organization has its headquarters at Cleveland, O. Its vice-president is the "Rev. Robert Moffett, formerly secretary of the Christian Missionary Society."

It has down as members of the Advisory Committee, "Rev. J. Z. Tyler, Cleveland, O.; Rev. B. F. Clay, Boise, Ida.; Rev. R. B. Neal, Grayson, Ky., and Rev. B. L. Smith, Cincinnati, O."

Recently the association has gotten out a pamphlet entitled "The Wonderful Story of the Wonderful Book." The secretary, Rev. John D. Nutting, is no doubt the compiler and author of this work. It is regarded as the cap-sheaf of their productions so far. While it has some splendid things in it, in view of the purpose for which it was created, the conversion of Mormons, it is, in my most candid judgment, the most wonderful failure I ever saw. As one member of that "Advisory Committee," not consulted, I rise up with a vigorous protest against the book.

B. H. Roberts, before the Congressional committee, speaking of sectarian ministers who had come into their midst to convert them, said: "And their arguments were not sufficient, because as religious people they largely based their arguments upon the Scriptures, and the Scriptures were rather against them."

It is said of Hon. A. T. Schroeder, of Salt Lake City, that he knows more thoroughly the history and doctrines of Mormonism than any living man. That he is well posted on the ism will not admit of the least doubt. He is one of the most fearless and trenchant writers against the system. He is not, as my information goes, a member of any church. He says in "Thoughts on the Mormon Problem," page 165:

In view of the fact that anti-Mormon literature has usually been prepared for non-Mormon consumption, and missionary efforts have been devoted so largely to theology and Bible Interpretation, is it at all remarkable that the Mormon increase was larger last year than ever before and larger than in any Protestant church in the United States? To be more effective, reformatory literature should be devoted to showing the human origin of Mormonism its follies and its iniquities, by a critical examination of the system itself. Had a small percent of the immense sum spent for the theological regeneration of Utah been judiciously spent in printer's ink and postage stamps, there would to-day be no Mormon problem.

My readers will fully understand and most heartily indorse the above when other testimony comes in. Mr. S. says on pages 162-3:

I am informed, through a clergyman for some years in charge of one of these mission churches, that one convert from Mormonism in twenty-eight years was the extent of the achievements of his mission church * * * The reason is obvious. If the minister undertakes to discuss any of the absurdities of Mormonism, he is confronted with a Bible test which, at least to the Mormon mind, is a justification. At once the discussion, instead of being about Mormonism, becomes one of Bible interpretation, in which there is no possibility of convincing the Mormon * * * Besides this, every Mormon is carefully trained, in preparation for his mission work, from which none are exempt, and he rather delights in getting an opportunity to defend his faith on Bible grounds.

On pages 89-93 of this "Wonderful Story of the Wonderful Book" we have samples of "the really and truly" wonderful way of reasoning Bro. Nutting falls into every now and then:

3. BAPTISM NECESSARY TO SALVATION AND TO REMIT SINS.

The expression in Acts 2: 38, "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of sins," is taught as meaning that without water baptism sins can not be forgiven and hence no soul can be saved. This view is certainly wrong, for Christ and the apostles preached to the exact contrary many times, and there is no reason in such a view. And the passage itself will not bear any such interpretation. Two things are named as "unto the remission of sins;" which one is the condition of remitting, or is both? Let us take the Bible and see. The words "repent" and "repentance" occur in similar sense fifty-five times in the New Testament, of which fifty-two refer to salvation. Of these fifty-two, only six cases have any mention of baptism in connection or of anything else but repentance which could possibly be considered a condition of salvation at all, and in five of these repentance is beyond question made the important thing, of which the baptism is only a sign. This makes fifty-one cases in which the repentance is given as the one essential condition of salvation, which shows that we must regard this one passage of Peter's in the same light; It is the repentance here as elsewhere which brings the sinner into right relations with God. This repentance is the genuine "surrender" kind, of course, of which we have already spoken under its appropriate subject. John's message was "Repent;" Christ s first message was "Repent;" Peter's was "Repent;" Paul's was the same, "Repent!" and when Christ came back in Revelation his message was still the same, "Repent!

The passage of Acts 2:38 stands thus absolutely alone in mentioning baptism in any such way as could be thought to make it a condition of salvation. And it is very important as throwing light on Peter's own meaning in this passage, to notice his very next preaching on this same point; given to the same class of people, in the same place, and recorded in the very next chapter; see Acts 3:19: "Repent ye therefore, and turn again, that your sins may be blotted out." That is enough. Peter said what all the others and his Master said; and this was not that baptism was a saving ordinance. It is an exceedingly important one, as an act of obedience, a confession of sin and both a confession and symbol of that cleansing of the heart from sin by the Holy Spirit, which cleansing is itself salvation. It is also the sign of entrance into the visible church. Every soul which has been truly born again (saved) should receive baptism It possible, and no soul which rebelliously refuses it can be regarded as having been born again and thus either fit for baptism or saved without it. But baptism in itself has no power either to cleanse from sin or otherwise fit the soul for God's presence.

The passage in Acts 22:16, "Arise; and be baptized and wash away thy sins, calling on the name of the Lord," is often supposed to teach this same doctrine of the necessity of baptism to salvation. But it is likewise a mistake to suppose so. Paul was already a saved, forgiven, regenerated soul, before he went to Damascus; he was not told to go there for salvation, but to learn what the Lord would have him to do. Being assured by God that Paul had become a Christian, Ananias advises him to do the next proper thing in the circumstances, and be baptized as the outward sign of the work which had been done in him, and of joining the number of the church at Damascus.

I pick up a work by Owen [sic, Orson?] Pratt, one of the pioneer Mormons, on the "Doctrines of the Gospel." He says on pages 25, 26:

The great majority of religious people, in modern times, consider baptism as non-essential to salvation. But, we ask, is it essential that the repenting sinner should be forgiven? If so, then it is just in the same degree essential that he should be baptized, for that is the condition of forgiveness hence, baptism is essential to salvation, as much as faith or repentance. He that neglects baptism, neglects one of the conditions of salvation. "He that believeth, and is baptized, shall be saved. He that believeth not (and consequently is not baptized), shall be damned." Jesus never incorporated anything that was non-essential into the plan of salvation. But men should live by every word which proceedeth from his mouth. "He that saith, I know him and keepeth not his commandments, is a liar and the truth is not in him" (1 John 2:4). Again Jesus says: "If a man love me, he will keep my words. He that loveth me not, keepeth not my sayings." The commandments, words and sayings of Jesus must be kept as well as believed, in order to obtain salvation. Unless baptism were essential to salvation, Jesus never would have commanded his apostles to "go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." A man may be a very good man, in many, respects, yet if he rejects baptism, he rejects his salvation, as, for instance, Cornelius was "a devout man, and one that feared God with all his house, he gave much alms to the people, and prayed to God always." An angel came in to him, and said, "Cornelius, thy prayers and thine alms are come up for a memorial before God. Send men to Joppa, and call for Simon whose surname is Peter; who shall tell thee words whereby thou and all thy house shall be saved" (Acts 10 and 11). When Peter had come, while he was speaking the word of the Lord to this man, and to his household, the Holy Ghost fell upon them and they spake with tongues, and magnified God. And Peter "commanded them to be baptized in the name of the Lord."

What would have been the result if they had refused to obey the commandment, and had counted baptism non-essential, like many modern churches do? It is evident that not one of them could have been saved. Why? Because the angel said that Peter should "tell them words whereby they should be saved" If they had rejected baptism, they would have rejected the "words" of Peter, which the angel said should save them. No one can be saved who rejects baptism. It matters not how righteous he may have been: though he, like Cornelius, may have given "much alms," and prayed much, and feared God and worked righteousness for years: yea, more, though he may have attained to greater blessings than the present sectarian churches now even believe, to say nothing of the enjoyment; though he may have seen a vision of angels, and spoken with tongues by the power of the Holy Ghost; yet, with all the righteousness and great power, he can in no wise be saved if he reject baptism. Hence, faith, repentance and baptism are three essential conditions preceding remission of sins. Each is equally important. These are three of the rules of adoption by which strangers and aliens may become legal citizens in the church and kingdom God.

I have before me B. H. Roberts' work, "The Gospel and Man's Relationship to Deity," in which he reasons more correctly than Friend Nutting about certain passages of scripture.

Bro. Nutting is certainly aware what the "Book of Mormon" and the "Book of Doctrine and Covenants" say about "baptism being in order to the remission of sins." Joseph Smith, declared in a homely way, "You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting the Holy Ghost." When the "Utah Gospel Mission" makes an attack on Mormonism here, it is going up against its strongest position.

If Secretary Nutting will arrange to discuss with either B. H. Roberts, of Utah; W. W. Blair, of Lamoni, Ia., or Jno. R. Halderman, of Independence, Mo., this proposition, "Baptism of a penitent believer is in order to the remission of sins," I'll guarantee that either will agree to have the discussion published in pamphlet form and scattered broadcast among the Mormons. I'll also guarantee that he dare not undertake to defend his position against the pen of his vice-president.

If this finds a place in the Standard, I'll follow it with an article showing what anti-Mormons think of the Gospel Utah Mission In Utah. Schroeder says: "The Utah Gospel Mission is Interdenominational in its pretenses, if not in its manager.

Unless the secretary will agree to consult me, I propose to send in my resignation as a member of the Advisory committee."

Grayson, Ky.                           R. B. NEAL.

Note: the Rev. John Danforth Nutting's The Wonderful Story of the Wonderful Book was published in Cleveland, Ohio, by the Utah Gospel Mission, in 1906, with new editions in 1907 and 1908. Nutting was the author of numerous anti-Mormon tracts and booklets, including the 1900 pamphlet, The Truth About the Origin of the Book of Mormon, (with contribution by A. T. Schroeder), etc. etc.

Neal's  Notes

... The anti-Mormon men and women are looking about for an organ. We must have one. Here I am with a debate (written) on hand with Wingfield Watson, the chief Strangite. He affirms that "Jesus had a human father; that Joseph was his father."

Was into one of much more importance than that with Elder and Editor Jno. R. Halderman, of Independence, Mo. He has agreed to affirm "that an angel (John the Baptist) appeared to Joseph Smith and Oliver Cowdery, laid hands on them, and gave them the right to baptize, or the Aaronic priesthood." All Mormonism hangs on that being true. I think the angel was Sidney Rigdon. The scrap will be interesting.

I also have some very important matters in hand to talk over with Seer Joseph Smith, president of the Reorganized Church of Latter-day Saints." We are passing communications now. He has moved from Lamoni, Ia., to Independence, Mo. He is a very courteous man, and seems willing to investigate. I have a very important document from him; it will make history. Will try to get it in the Standard...


Notes: (forthcoming)

The  Champion  Hoaxer  Hoaxed.

KINDERHOOK  PLATES.

(under construction)

Notes: (forthcoming)

"Kinderhook  Plates"  Again

(under construction)

Notes: (forthcoming)

The Ax at the Taproot of Mormonism.

THE importance of the issue presented and the value of the facts given in this article ought to and surely will win for it a place in every paper whose editor is in favor of suppressing error and of spreading truth.

More, it ought to gain a gift from every reader who loves truth, to aid in putting it in tract form for free distribution in every Mormon home.

OLIVER  COWDERY

Hear what he says of himself:

"I wrote with my own pen the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by means of Urim and Thummim, or, as it is called by that book, 'holy interpreters.' I beheld with my eyes and handled with my hands the gold plates from which it was translated. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true.

"The holy priesthood is here. I was present with Joseph when an holy angel of God came down from heaven and conferred on us, or restored, the lesser or Aaronic priesthood, and said to us, at the same time, that it should remain upon earth while the earth stands. I was also present with Joseph when the higher, or Melchisedec priesthood was conferred by the holy angel from on high. This priesthood was then conferred on each other, by the will and commandment of God. This priesthood, as was then declared, is also to remain upon the earth until the last remnant of time."

He was the first person baptized into the Mormon Church. Joseph Smith, the prophet, baptized him and he then baptized Joseph. He is one, and the main one, of the "three witnesses" whose names go out with every Book of Mormon to prove its divinity. He was nearer to Joseph Smith in this work of planting Mormonism than John, the beloved, was to the Saviour when the Lord's Supper was instituted. He was the "Second Elder," Joseph was the "First Elder" and both were equal in power in the priesthoods.

These young elders of Mormonism who today are traveling two and two all over the earth, trace their authority "to preach, to teach, to baptize, and lay on hands," back to Oliver Cowdery, equal with Joseph Smith. How important that they should be posted on the facts presented in this article. The right conclusion would force itself upon their minds.

THE  ISSUE  PRESENTED.

QUERY. -- Did Oliver Cowdery renounce Mormonism and join the Methodist Protestant Church at Tiffin, O.?

I affirm that he did. To prove that he joined that church, or any other, is to prove that he renounced the "ism" that he, as the right-hand man of Joseph Smith, helped to found.

Every Mormon editor and elder denies it.They have to deny it, and maintain the denial, or lose their cause.

I sent this affirmation out into all their camps in my Tract No. 9. it caused consternation and created quite a commotion. The "Reorganized Church" sent out its best henchmen to persons and places I had mentioned in hopes of gathering information that would confute my statements.

Their church historian, H. C. Smith, started an article on the rounds of Mormon papers, based upon his report. This article was to have been revised, put in tract form and scattered among the faithful.

The Saints' Herald, Lamoni, Ia., official organ of the Reorganized Church, has an article of over eight pages reviewing my tract. The Evening and Morning Star, Independence, Mo., official organ of the "Hedrickite" Mormon Church, quotes largely from it with hearty approval. The article winds up with the following flourish:

"We submit the foregoing to the careful consideration of those who wish to know the truth; to those who are seeking for the opposite we have nothing to offer."

After I make manifest how their trusted men "hunt for truth" and juggle the facts they find, the public will conclude, and justly so, if Mormon papers refuse to publish this article, that the editors and elders are not honest, and brand them deeply as among those "who are seeking for the opposite of the truth."

All that class has to do is to read the Church Historian's article based upon Bishop Kelley's report. The Saints' Herald says:

"At our request, Bishop E. L. Kelley called at Tiffin, Ohio, on February 7 and 8, 1907, to look up the records on this point, and after examining all the records that he could find in the hands of the custodian of the records, Mr. C. J. Yingling, writes in a letter dated Independence, Missouri, February 11, 1907, as follows:

"Mr. C. J. Yingling, who had in charge the records of the Methodist church, thought before examination that it showed that Cowdery was a member of the church, but upon examination I discovered that it simply contained his work as an attorney, and pointed out the fact to Mr. Yingling, which he readily assented was the fact."

I promptly wrote to Mr. Yingling asking if the above statement was true. Here is the reply I received:

                                                 "Tiffin, O., April 12, 1907.
"R. B. Neal, Grayson, Ky.

Dear Sir: Your favor of April 1 came duly to hand and contents noted. Mr. E. L. Kelley called to see me in February. He asked me if I knew anything about Oliver Cowdery. I showed him the minute book of the church. Mr. Kelley told me he was a lawyer. I did not know he was a Mormon. He seemed like a very nice gentleman. I enclose you a copy of all the minutes recorded in the Minute Book of the Methodist Protestant Church, of Tiffin, that contains anything about Mr. Cowdery, and all that Mr. Kelley saw. After Mr. Kelley had left Tiffin, I found something in Lang's 'History of Seneca County' about Cowdery. I copied it and sent it to Mr. Kelley. I also enclose you a copy of the same. The copies of the minutes and the extract of what is in Lang's 'History of Seneca County' is all I know about Oliver Cowdery, and all that I showed Mr. Kelley. The minutes of the church written up by Oliver Cowdery, Jan. 18, 1844, should be conclusive evidence that Oliver Cowdery was a member of the Methodist Protestant Church. Every word of the minutes of the copies that I enclose was written by Oliver Cowdery except the names which I have underscored. The affixes Sec. and Pres. are in Oliver Cowdery's handwriting.      Yours Respt.,
                          "C. J. YINGLING."

Note 1. Mr. Kelley went disguised. He did not reveal himself as a Mormon bishop, sent out by his church to gather facts for "the careful consideration of those who wish to know the truth." This has a dishonest look

2. He posed as a lawyer. Careful inquiry fails to show that he is known or regarded as a lawyer. I failed to find a person who ever saw his "shingle hanging out," or knows of any clients he ever had, or who ever heard him address a jury.

3. Even if he ever had, or now has, [hung] out his shingle, and is known at the bar by his eloquent speeches and numerous clients, his concealing the fact that he was a Mormon bishop, on an honest hunt for facts prepares us to suspect a dishonest handling of the facts found. The sequel shows that we are not mistaken.

He wilfully and deliberately misrepresents Mr. Yingling. Read the deadly parallel.

Bishop Kelley Says: Before reading the records Mr. Yingling thought that Cowdery was a member of the Church. After examination of the records he readily assented to my statement that Mr. Cowdery was not a member of the Church, but was simply acting as an attorney for it.

Mr. Yingling Says: The minutes of the Church written up by Oliver Cowdery Jan. 11, 1844, should be conclusive evidence that Oliver Cowdery was a member of the Methodist Protestant Church.

This first round gives Bishop Kelley a very black eye as to a handler of facts. Mr. Yingling, desiring to aid him to the whole truth and all of the facts, referred him to the aged widow of Judge Lang, as one likely to know about Cowdery. Kelley interviewed her and here is his report:

"'Mrs. W. Lang, the widow of Judge Lang, of Tiffin, was referred to as a witness who would know with reference to Cowdery's connection with the church. She was an aged lady, but of good memory, found at her residence and that of her niece, Miss Lang, at Tiffin, and upon inquiry with reference to Oliver Cowdery's connection with the Methodist church or any church society at Tiffin during his residence there. She stated that he was not a member of any church society there. She thought his wife might have attended the Methodist church and that the girl who lived with them, Adeline Fuller, did attend the Methodist church, but she was certain that Oliver Cowdery was never a member of the Methodist church at Tiffin. She said on the contrary he was a "Mormon.'"

I wrote to Mrs. Lang. As death had called her since her interview with Kelley, her son, Mr. Frank H. Lang, a reputable business man, responded. Here are extracts from his letter:

"TIFFIN, O., May 15, 1907.      

"R. B. NEAL, Grayson, Ky.

"Dear Sir: -- I called upon Mr. Yingling and we together looked over the Church Records of January 18,1844. * * * I will try and have a photograph taken of the page and send to you.

"Now, Mr. Neal, I wish you would send me a copy of Mr. Kelley's statement, or tract, in which he states his interview with my mother. Mr. Yingling had one but I do not like to ask him for it.

"Mr. Kelley has undeniably misquoted my mother, for I spoke to her about her conversation with Mr. Kelley within an hour after he had been there and she said that she told him that she did not know whether the Cowdery family were members of the Methodist church or not.

"He says that mother stated to him that she was positive they were not. He also misrepresented Mr. Yingling in his statement. And I am quite sure that he has also misrepresented Mrs. Joel W. Wilson in her statement. I may have to go to Toledo in a few days and if I do I will call on her."


THE  DEADLY  PARALLEL  AGAIN.

Bishop Kelley Says: "Mrs. Lang told me that Oliver Cowdery was never a member of any Church Society at Tiffin. That she was certain that he was never a member of the Methodist Church at Tiffin, that on the contrary, he was a Mormon."

Frank H. Lang Says: "Mr. Kelley has undeniably misquoted my mother, for I spoke to her about her conversation with Mr. Kelley within an hour after he had been there and she said she told Kelley that she did not know whether the Cowdery family were members of the Methodist Church or not."

This second round, blacks the bishop's other eye. Note what is said about "Adeline Fuller, a girl who lived with the Cowdery family." I have her testimony. Will hand it out later on.

I have before me an old letter written in 1881 by Mr. J. H. Gilbert, Palmyra, N. Y. He is the man who set the type and got out the first issue of the Book of Mormon.

Bishop Kelley interviewed him and made his report in this same Saints' Herald. Gilbert got hold of a copy, and his letter will have a bearing to put Mr. Kelley before the public in his true light. Gilbert says:

"Kelley's report of the conversation with me is full of misrepresentations. The long paragraph in relation to Mr. Cobb and Lorenzo Saunders is a mixed mess of truth and falsehood. What he charges me with saying about Smith's and Tucker's book is all his own coining. Mr. Jackway tells me he did not tell Kelley that Joe and his father got drunk on cider, but on whiskey. * * * I do know that Kelly has misrepresented me in his report of my answers and statements, and I have no doubt he has misrepresented others also. What his object was I can not divine. He may think it will strengthen the faith of Mormons a little. Well, if people are fools enough to believe in it, let them; it is no worse than some other humbugs. * * * If