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Vol. 36.                               Cincinnati,  February 3, 1900.                               No. 5.

The  Mormon-Christian  War.


(under construction)

Notes: (forthcoming)


Vol. 36.                             Cincinnati,  February 10, 1900.                             No. 6.



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.


(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.


Vol. 36                               Cincinnati,  March 10, 1900.                               No. 10.



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)


Vol. ?                           Cincinnati,  April 7, 1900.                           No. ?


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)


Vol. ?                           Cincinnati,  May 19, 1900.                           No. ?

The  Mormon-Christian  War.


(under construction)

Notes: (forthcoming)


Vol. 36.                           Cincinnati,  June 9, 1900.                           No. 24.

The  Mormon-Christian  War.


(under construction)

Notes: (forthcoming)


Vol. 36.                           Cincinnati,  June 9, 1900.                           No. 44.


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

(under construction)

Notes: (forthcoming)


Marietta  Daily  Leader.

Vol. VI.                           Marietta, Ohio,  Friday, December 28, 1900.                           No. 296.


Original Manuscript of the Book of Mormon
Is Discovered in Illinois.


Considerable excitement hns been created recently in southern Illinois over a discover made by Marshal Penrod, who lives on a farm close to the villnge of Dongola, in Union county, says the Chicago Inter Ocean. Penrod in digging a black stump out of a potato field, close to his residence, found a stone which was about a foot long and eight inches in diameter. The peculiar shape of the stone, which resembled a pocketbook, attracted his attention, and upon close examination he found carved on its face in English the following words: "This stone contains the original manuscript of the book of the Mormon, Joseph Smith."

The ravages of time had apparently made little headway on the stone, and upon close examination he found the stone was hollow. A hole had been drilled entirely through it, and at both ends red cedar plugs had been driven. Upon removing one of the plugs, several sheets of paper, containing writing in hieroglyphics that could not be deciphered, were found. The characters are peculiar, following no known line of ancient writing.

At the bottom of the last page was found written in English: "The finder of this manuscript will deliver the same to the elders of the Mormon church." The stone still remains with Mr. Penrod, and already communication has been made with the Salt Lake church, giving the incidents of the find. It is thought the Mormon church will take steps at once to secure the stone and also the manuscript.

Note: Another copy of this item, published in the San Jose Evening News of Dec. 24th, indicates that the strange report originated in Carbondale.


Vol. ?                       Cleveland, Ohio, Tuesday, July 23, 1901.                       No. ?


Early Settlers Recalled the Glories of Pioneer Days...

Men and women, their locks silvered to snowy white by the storms of the years, met in the Y.M.C.A. building yesterday... There were about 200 of the 249 members of the Early Settlers' association present at the meeting yesterday...

A paper on the "Mormon Episode at Kirtland," was read by James H. Kennedy of New York City, correspondent of the Plain Dealer; was a scholarly effort conceived in the interest of students of local history. "Impartial history will place upon Ohio the respomsibility for the formation of the Mormon church," said Mr. Kennedy. "It might have existed even if its young roots had never been planted in this good Buckeye soil, but it would have been a scrubby growth at best. Sidney Rigdon and those of his kind furnished a bit of congenial soil at Kirtland, out of which came growth and fruition." Mr.Kennedy told how Parley Pratt had met Joseph Smith and the subsequent expedition to the west to convert the Indians: "semi- Israelites." Kirtland became the headquarters of the new faith in February, 1831. He said in part:

"Smith got a house at the general expense of the people of the hamlet, which was boomed as the core of a big metropolis to reach from Cleveland to Buffalo. This was in the inflation days before the panic of 1837. Later Smith went to Hiram for the finer literary air, and in 1832 the inhabitants took him and his followers [sic] from bed at night and tarred and feathered them. Rigdon went back to Kirtland, but Joseph made for the west. A big temple was built in Kirtland on his return and the placed hummed with the wheels of industry. The discontented in the Kirtland flock became troublesome in 1838 and Smith endeavored to extinguish the fire of revolt, but one of the discontented gave him the lie to his face, and as the fire of heaven did not smite the malefactor, Smith's day was done and the settlement at Kirtland was abandoned that very night, after Smith had made his flight on the swiftest steed to be found."...

Note: For Kennedy's address, see "The Mormon Episode at Kirtland," Annals of the Early Settlers Association of Cuyahoga County., Ohio. Vol. IV, pp. 348ff. 1901.


Vol. 37.                           Cincinnati,  August 3, 1901.                           No. 31.


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)


Vol. 37.                           Cincinnati,  August 24, 1901.                           No. 34.

The  Mormon-Christian  War.


(under construction)

Notes: (forthcoming)


Vol. 37.                           Cincinnati,  September 21, 1901.                           No. 38.

Conducted by J. W. McGarvey,


(under construction)

Notes: (forthcoming)


Vol. ?                       Cleveland, Ohio, Sunday, October 6, 1901.                       No. ?

Origin  of  the  Mormon  Bible

Written for the Plain Dealer.

The Bessemer depot at Conneaut [at the end of S. Liberty St.], Ashtabula county, today stands on the exact spot where it is alleged was written the Book Mormon. The house in which lived Soloman Spaulding, who is claimed to be the real author of the book, is remembered by the old residents of Conneaut as a plain story and a half structure. It is some fifty years since it was razed to the ground.

Origin of the Book.

The story of the origin of the Book Mormon as told by the present generation in Conneaut, is one which has come down to them from their immediate forefathers. This story is one generally accepted by the people of evangelical churches, but is bitterly denied by every true Mormon.

It is more than ninety years since Solomon Spaulding was a resident of Conneaut. Both before and after his arrival in northern Ohio, he spent much of his time in writing and was generally accepted in his day as a writer of ability. Nor was this all; as a preacher he had gained some reputation and for a thorough knowledge of the Bible. His peers were scarce.

In those earlier days of the Western Reserve, with Indians scattered here and there in close proximity to civilization, a pet theory was that the Indians were descendants of the lost tribes of Israel. Spaulding took up with this belief and next decided to make it the subject of a literary production. Being so well versed in the language of the Bible, he was enabled to portray in sacred style, the lost tribes of Israel, following them to American shores, depicting their dissensions and finally how after a great war the wicked of their numbers became red in color and wild in nature.

Spaulding took considerable pride in his manuscript when completed and ready for print. He often called his friends in Conneaut together in small groups and read his matter aloud to them. Being a decidedly friendly and thoroughly agreeable personage, he found it easy to secure this audience of friends at any time. Three years after his arrival in Conneaut Spaulding moved to Pittsburg. This was in the year 1812. Soon after taking up his abode in Pittsburg he decided to make an effort to get his story printed. Among his new acquaintances was one Sidney Rigdom, an employee in a printing office. In the office in which Rigdon worked Spaulding succeeded in interesting the proprietor in his his manuscript and was assured that it would be published at the expense of the house.

Four years passed and Spaulding died without hearing aught from his treasured manuscript. Fearing that he would injure the chances of the book getting into print he had refrained from even making inquiry about it, hoping constantly that the time would be near at hand for its publication.

The Golden Plates.

His acquaintance Ridgon was still working in the same printing office at the time of Spaulding's death and continued to work there for ten subsequent years. Then he left the printing business and became the preacher of a new doctrine. Joseph Smith, known as the Prophet of Palmyra, was also causing great commotion by his promulgation of a radically new belief and his claim that he had seen great visions. The two promoters of new religions met and decided to join hands in trying to revolutionize the religious world. Rigdon it is claimed, had a copy of Spaulding's manuscript. This he is alleged to have showed to Smith, who saw in the biblical style of the matter, a chance to convert it to the best interests of the goal he had started out to reach. Realizing his abiliy to convince his hearers of his divine power, Smith at once began work upon his theory of the golden plates and within two years the Book of Mormon made its appearance. Rigdon and Smith evidently pooled their interests and Smith took the lead.

The history of that which followed is generally Imown by scholars and readers. Smith claimed to have been directed to the golden plates in the mountains of Manchester by an angel. These plates were very thin, were bound together, and in dimensions were 7x8 inches. He translated them through spectacles of precious stones. The work was necessarily done behind a curtain. This Smith claimed was to keep unsanctified eyes from seeing the plates. The text which the golden pages contained was supposed to be written in a language not spoken at this time. David Whitmer, Oliver Cowdery and Martin Harris, well known as Mormon leaders from the origin of the church, saw the golden plates as Smith translated them, and afterward swore to what they saw. Smith himself was a man of meager education. Even while translating the plates he depended upon Cowdery to do the clerical work. Martin Harris backed the publication of the Boo of Mormon financially, and soon the country was beIng flooded with copies and adherents were eager to take up with the new doctrine.

Conneaut Indignant.

When the Book of Mormon made its apearance Mrs. Spaulding was still living. Both she and the residents of Conneaut who had known Spaulding read the book and noted the similarity of its wording to that of Solomon Spaulding's manuscript. When Mrs. Spaulding heard that Rigdon had had a copy of Spaulding's manuscript she declared the subject of Smith's revelation to be her husband's unpublished work.

It was then that the poople of Conneaut held a public indignation meeting. The meeting was well attended and highly enthusiastic. Mrs. Spaulding had obtained from the Pittsburg printing office the original copy of her husband's work and this she sent to Conneaut at the request of the indignant citizens. At the indignation meeting they compared the text of the manuscript with the text of the Book of Mormon, and found it so similar that they decided at once to expose the affair. This they did, but it is needless to say that it had little or no effect upon Smith's large following that later settled at Kirtland, O., and from thence journeyed west.

Those who have read the Book of Mormon will remember that It describes the wanderings of some of the lost tribes of Israel, a part of whom, it is said, came to America and became the wild Indians who inhabited our country in its earller days.

Note: The above summary of Spalding's writing project contains numerous errors, but is useful in that it locates his old home site on the plot of land then occupied by the railway company for its Conneaut station (at what is now the east end of South Liberty Street, near the west end of the Main Street brige across Conneaut Creek).


Democrat and Standard.

Vol. XXIII.                           Coshocton, Ohio, Tuesday, January 7, 1902.                           No. 44.

A  Monster  Abomination.

Rev. Solomon Spaulding was for some time in poor health, and to while away the time he wrote a preposterous religious romance. One Joseph Smith somehow got hold of that book before it was printed, and published it as a revelation of heaven of heaven, calling it the "Book of Mormon," and from that publication came Mormonism, the monster abomination of the earth. Rev. Solomon Spaulding might have been better engaged than writing that book of falsehoods. However much time we have, we never have time to do wrong. Harness January for usefulness, and it will take the following months in its train...

But what fleet foot hath the months and years! People lightly talk about how they kill time. Alas, it does soon enough without killing. And the longer we live the swifter it goes. William C. Bryant said an old friend of his declared that the going of time is like the drumming of the partridge or muffled grouse in thw woods, falling slow and distinct at first and then following each other more and more rapidly, till they end at last in a whirring sound...

Note: ...


Vol. ?                           Cincinnati,  March 1, 1902.                           No. ?

The  Mormon-Christian  War.


(under construction)

Notes: (forthcoming)


Vol. ?                           Cincinnati,  September 27, 1902.                           No. ?

Church  of  Christ  vs.  Mormonism


(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.


Vol. ?                           Cincinnati,  October 11, 1902.                           No. ?

How  to  Battle  Mormonism.


(under construction)

Notes: (forthcoming)


Marietta  Daily  Leader.

Vol. VII.                           Marietta, Ohio,  Wednesday, February 13, 1903.                           No. 38.


Got an Inspiration by Watching the
Throngs of Tourists and Made
Money Easy.


"As you probably know," said the man from Wayne county, "Mormonism started in the village of Palmyra, about 20 miles east of Rochester. That, and the fact that Admiral Sampson was born there, are the town's chief claims to fame. 'Joe' Smith, the Mormon prophet, always declared that he dug his Bible out of a hill on a farm now owned by Admiral Sampson's brother. It is called Mormon hill, and every summer hundreds of Mormons come east to see it. It isn't very high and the Mormons always climb to the top and kneel down and pray for awhile. When they go away, they take a pebble or a flower or a bunch of grass to remember the place by.

"This habit of theirs set one of the bright boys of the village to thinking. He didn't hate to think long before he decided to form what he called 'the Mormon Hill Excavation company.' He was all the officers and all "the stock holders, quotes the New York Mail and Express. After he'd had some stationery printed with the name of the company on it, he sent some three-line advertisements to the Salt Luke papers, saying that for a quarter apiece he would mail customers a nicely-packed box of relics from Mormon hill. Then he went out in front of his house and gathered a lot of pebbles, picked some flowers in his mother's garden, and sat down to wait for the returns. They came all right. He couldn't pack the boxes fast enough, and finally he had to take a partner.

"I was the partner," concluded the man from Wayne county, "and I'd be perfectly satisfied if I could make money as fast now as I did then. I don't know what has become of the boy who got up the scheme. If he ever comes down this way you people want to grab your pocketbooks and hold on tight."

Notes: (forthcoming)


Vol. ?                           Cincinnati,  April 4, 1903.                           No. ?

The  Mormon-Christian  War.


(under construction)

Notes: (forthcoming)


Vol. ?                           Cincinnati,  December 12, 1903.                           No. ?

The  Mormon  Problem.


(under construction)

Notes: (forthcoming)


Vol. ?                       Cleveland, Ohio, Sunday, October 23, 1904.                       No. ?


Henry H. Stevens, Seventy Years Resident of Northern Ohio, is Dead...

Henry H. Stevens, a resident of the Western Reserve for more than seventy years, and of Cleveland more than thirty years, died at his residence on Mayfield road yesterday morning....

Mr. Stevens was one if the last survivors of the second generation of sturdy men that New England furnished to build up the Western Reserve. In 1833, when Henry was ten years old, his father brought the family from Chester, Mass., to Kirtland, O. A few months later the family was established at Hiram in the house from which Joseph Smith and Sidney Rigdon, the founders of the Mormon religion, had been lately taken, tarred and feathered and run out of the locality. There for six years Henry shared the labors and privations of those pioneer days on the farm. Then he began his career as a school teacher, which he continued with great success for many years at a number of places, chief among which were Boardman and Ravenna.... To rugged integrity and uncompromising honesty he added a gentleness, patience and charity which will cause him long to be remembered and revered..

Note 1: Henry Homer Stevens (Stephens) was a son of Jude Stephens, who came to Kirtland, Ohio from Chester, Mass., and engaged in an indirect land exchange, which resulted in his taking possession of the John Johnson, Sr.'s Hiram farm in 1833. Jude thus became the owner of the house from which Joseph Smith was taken in the assault of March 24, 1832 (see Harriet T. Upton's History of the Western Reserve, II:1245; the same volume's p. 738 mentions that Homer married Ellen S. Hine of Ravenna).

Note 2: Henry was an uncle to Mary Ellen Stevens Dilley, who in 1909 wrote a brief article relating her family's tenure at the old John Johnson homestead at Hiram.


Vol. 41.                               Cincinnati,  February 4, 1905.                                No. 5.

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.


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.


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)


Vol. 41.                               Cincinnati,  February 18, 1905.                             No. 7.

How the Scales Fell From My Eyes.

D. H. Bays.


(under construction)


Notes: (forthcoming)


Vol. 41.                               Cincinnati,  February 25, 1905.                                 No. 8.

How the Scales Fell From My Eyes.

D. H. Bays.


(under construction)


Notes: (forthcoming)


Vol. 41.                               Cincinnati,  July 8, 1905.                                 No. 27.

A  Togo  Blow.


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









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


"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.


Vol. 41.                               Cincinnati,  August 5, 1905.                                No. 31.


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)


Vol. 41.                               Cincinnati,  August 19, 1905.                                No. 33.

"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:


"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)


Vol. 41.                               Cincinnati,  December 2, 1905.                                No. 48.


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)


Vol. 42.                           Cincinnati,  January 20, 1906.                           No. 3.

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.

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.


Vol. 42.                           Cincinnati,  May 26, 1906.                           No. 21.

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.


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:


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.


Vol. 42.                           Cincinnati,  June 2, 1906.                           No. 22.


W. M. Taylor.

(under construction)

Notes: (forthcoming)


Vol. 42.                           Cincinnati,  August 11, 1906.                           No. 32.



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.


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.

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.


Vol. 42.                           Cincinnati,  September 29, 1906.                           No. 39.

The  Devil  and  Mormonism.


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.

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.


Vol. 43.                           Cincinnati,  January 5, 1907.                           No. 1.

Joseph  Smith, Jr.,  and  Peter  Cartwright.


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)


Vol. 43.                           Cincinnati,  February 2, 1907.                           No. 5.

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)


Vol. 43.                           Cincinnati,  February 9, 1907.                           No. 6.

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.


Vol. 42.                           Cincinnati,  March 9, 1907.                           No. 10.

The Utah Gospel Mission


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:


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.


Vol. 42.                           Cincinnati,  April 13, 1907.                           No. 15.

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)


Vol. 42.                             Cincinnati,  April 20, 1907.                             No. 16.

The  Champion  Hoaxer  Hoaxed.


(under construction)

Notes: (forthcoming)



Vol. X.                             Cambridge, Ohio, Thursday, May 2, 1907.                             No. 106.



An anonymous contributor, with more time than business, hands in the following, the facts being gleaned from Howe's Historical Collections of Ohio:

We have heard a fellow citizen, who unwilling to concede merit to any religious belief, declare that any "old fossil" could grow a long beard and give the world a new creed. "In the religious business," he said, "the demand is always greater than the supply. Someone is always waiting to take up the new brand, if just for the novelty of the thing."

History is sometimes stronger than fiction, and the credited origins of some of the older sects show "Elijah III's" modern day scheme up weak. They are interesting and all give evidence that they are products of cunning and fertile brains. We must recognize these religious promoters as judges of human nature who realize that their schemes must be launched during times of great emotional [intensity] in a religious community, when sentiment heated to the bending is easily shaped for the minds of a few who are always ready to accept the "new prophet." Unity is strength and the converts to the new faith, stimulated by sensation, lending their influence and financial support, are willing tools in the hands of the founder. As evidence of this we have not to go outside our county, nor beyond the doing of "The Leatherwood God."

In August, 1828, near Salesville, was held a camp meeting under the auspices of the United Brethren Church. On Sunday afternoon Rev. John Crum, P.F., addressed a large audience. He was about half way through a sermon of great eloquence, which had produced a profound impression, when he paused, that the truths he had spoken might sink into the minds of his hearers. At this moment the solemn silence was broken by a tremendous voice, bursting forth like a clap of thunder upon the congregation, giving utterance to but one word, "Salvation," followed by a shout and snort, which filled the people with awe and dread. All eyes were turned in the direction from whence the sounds came, and there, seated in the midst of the congregation, was a stranger with solemn countenance, totally unmoved. How or when he had come there no one knew, although dressed in a garb different from any seen in that community at that time.

After the meeting, he went about representing himself to be God Almighty, who had come down into the midst of the assembled people in his spiritual body and then assumed the corporeal one with the name Joseph C. Dylks. At the village of Salesville there was built by the early settlers a hewed log church called the Temple and for the use of all denominations. Dylks preached at this church and soon had followers throughout parts of Belmont, Guernsey and Noble counties. He appointed disciples, among them being a young minister named Davis, who had come to Salesville during his visitation.

He preached to them as follows: "I am God and there is none else. I am God and Christ united. In me Father, Son and Holy Ghost are met. There is now no salvation for men except by faith in me. All who put their trust in me shall never taste death, but shall be translated into the New Jerusalem, which I am about to bring down from heaven." Then the brothers yelled "We shall never die," the sisters screamed, Dylks snorted and the spectators muttered their indignation at the blasphemy. When Dylks descended from the pulpit McCormick, one of the disciples, exclaimed, "Behold our God," and the believers fell on their knees and worshipped him.

Indignation grew and as no law could reach the impostor, organized opposition was formed to drive Dylks from the country. He lay in hiding for a time, but soon started by foot to Philadelphia to set up the New Jerusalem. Dylks was never seen again, but several years later Davis, one of the disciples who had accompanied him on his eastern journey, returned to Salesville, where he preached, declaring that he had seen Dylks ascend into heaven, and that he would return and set up his Kingdom. Many of the Dylksites believed in the divinity of the "Leatherwood God" until death.

The facts of the foregoing are taken from Howe's History of Ohio and we accept that authority for the continuance of our story dealing with the Mormons.

In 1810 Henry Lake came to Conneaut, O. Soon he formed a co-partnership with Solomon Spalding for the Spalding, for the purpose of rebuilding a forge which Spalding had commenced a year or two before. Spalding, although a mechanic, spent much of his time in writing and at this time his quill was preparing manuscripts for an American romance, "Manuscript Found." It was a historical romance of the first settlers, endeavoring to show that the American Indians are the descendants of the Jews, or lost tribes. It gave a detailed account of their journey from Jerusalem, by land and sea, till they arrived in America under the command of Nephi and Lehi. They afterwards had quarrels and contentions, separating into two distinct nations, one of which he denominated Nephites, and the other Lamanites. Cruel and bloody wars ensued, in which great multitudes were slain. They buried their dead in large heaps, which caused the mounds so common in this country. These purported to be facts revealed in manuscripts found. As Spalding was vain of his writings, he took much pleasure in reading much of his work to his partner, and often his neighbors, aloud. His story when completed was taken to the publishing house of Patterson & Lambdin, at Pittsburg, and filed. A few years later occurred the death of one of the partners and the publishing firm dissolved. What became of Spalding's book was never known. The author died and the last trace of his manuscripts was when taken to these publishers.

In Pittsburg about this time, lived the Rev. Sidney Rigdon who was on intimate terms with Lambdin, being frequently seen in his shop. He had given up the ministry and all other employment, as he said, for the purpose of studying the bible. The next charge he held was at Kirtland, O., where he began the preaching of some new points of doctrine that were afterwards found inculcated in the Mormon Bible, although this was about four years before the appearance of the book.

At Palmyra, N.Y., lived Joseph Smith, employed as a day laborer, bearing the reputation as a lazy, ignorant young man. Smith and his father were persons of doubtful moral character, addicted to disreputable habits, extremely superstitious, believing in the existence of witchcraft. He carried a singular looking stone about in his hat, and pretended by the light of it to make many wonderful discoveries of gold, silver and other treasures, deposited in the earth. His necromantic fame of art and deception soon extended to a considerable distance.

During Rigdon's pastorate, at Kirtland, he made many trips east and it is now presumed that on these he was conferring with Smith relative to the "discovery" and publication of the Mormon Bible; for it was about this time that the Smith family began to tell about Jo finding a book that would contain a history of the first inhabitants of America, while Jo pretended to be busy translating plates through the aid of a divine revelation.

Smith held meetings in Palmyra. Few would listen to him and only after apparant great effort did he secure financial backing for the publication of a limited edition of the Mormon Bible. (One of the original copies of which is now in possession of Dr. W. B. Rosemond, of Milnersville, this county.) Copies at once appeared at Kirtland, where Rigdon had prepared the minds in a great measure of nearly a hundred of those who had attended his ministration, to be in readiness to embrace the first marvelous "ism" that should be presented. After many pretensions to disbelieve it, Rigdon was "converted" into the new faith. At once he visited Smith at Palmyra, where he was forthwith appointed an elder, high priest, and a scribe to the prophet. It was there that he had the pretended vision that his residence in Ohio, was the "promised land." Then came the Smith family to Kirtland, where they were soon raised from a state of poverty to comparative affluence. The faith grew and soon that village was the site of a $40,000 temple. Leaving Ohio they migrated to Missouri, then, under their leader, they were again colonized at Nauvoo, Ill., where in June, 1844, Joseph Smith (the prophet) and his brother, Hiram, were killed by an angry mob. Their difficulties still continued and they determined to remove once more -- this time to their present home on the western slopes of the "Rockies."

John Spalding, a brother of Solomon, obtaining a copy of the Mormon Bible, soon recognized his brother's story in detail and names, embellished, altered and added to. Henry Lake, the partner, who perhaps was more familiar with the author's writings, remembered and recognized many passages, peculiar to Spalding's style, which he had told the [--- ----- ----- ----]. Many of the old friends and neighbors of Spalding, after reading the Mormon Bible, declared that in the major part it was with "Manuscript Found" one and the same.

Notes: (forthcoming)


Vol. 42.                             Cincinnati,  June 8, 1907.                             No. 23.

"Kinderhook  Plates"  Again

(under construction)

Notes: (forthcoming)


Vol. 43.                           Cincinnati,  July 27, 1907.                           No. 30.

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.


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.


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."


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 you have any Mormon friends in your vicinity who have read Kelley's report in the Saints' Herald, you can say to them that he is a great falsifier, and I consider him the champion liar of America.    Yours truly,
                                          "J. H. GILBERT."

This was in 1881. In 1907, this same Bishop Kelley, twenty-six years older, is still hunting for truth (?) about Mormonism, and reporting the same old "Saints' Herald" and misrepresenting interviews in the same old way.

From what we have presented, and are about now to present, the public will conclude that Bishop Kelley still wears the belt as the "C. L. of A."

The "deadly parallels" above confirm his title to the belt, but they are weak documents for that purpose, compared to the way he doctors church records, to hand out to a public he thinks will never see the original copies.


I have before me typewritten copies of the records he had on which to base his articles. I also have his article in print. This makes the task of comparison very easy. He says:

"The first reference to the work of the First Methcdist Protestant Church of Tiffin, contained in the record book, bears date of Jan. 19, 1843. This was of a meeting called at that date of the male members of said church to form a society and obtain charter of such society. At the conclusion of the record of this meeting there is entered upon the record in the handwriting of Oliver Cowdery, which is marked in brackets, the following:

"'(See Vol. 41, Ohio Local Laws, pages 31 and 32, where the above act may be found. O. Cowdery.)'"

Kelley evidently designs to make three impressions upon the minds of his readers by the above comments.

1. That the "male members" of the church met to form some sort of society "for men only," separate from the church and to get a charter for it.

2. That this kind of work demanded the presence of a lawyer to advise, and that Cowdery, the great Mormon apostle, was there simply as an attorney.

3. That all. that Cowdery wrote of the minutes of this meeting was the appendix contained in the brackets.

Here is a copy of the document he had before him:

WHEREAS, The General Assembly of the State of Ohio, in accordance with a petition previously presented to that body, on the Nineteenth day of January, in the year of our Lord, one thousand, eight hundred and forty-three, passed the following act to incorporate the several persons therein named, in the words and figures following, to-wit:

An act to incorporate the Methodist Protestant Church of Tiffin, in the county of Seneca.

"Sec. 1. Be it enacted by the General Assembly of the State of Ohio, that John Souder, Joseph Walker, William Campbell and William Patterson, their associates and successors, be, and they are hereby created a body politic and corporate by the name and style of the Methodist Protestant Church, of Tiffin, in the County of Seneca and as such shall be entitled to all the rights, privileges and immunities granted by, and be subject to all the restrictions of, the act entitled "an act in relation to incorporated religious societies," passed March the fifth, one thousand eight hundred and thirty-six.

"Sec. 2. That said Corporators shall give at least ten days' notice of the time and place of their first meeting under this act, by posting up advertisements in three of the most public places in said Town.

"Sec. 3. The private and individual property of the corporators shall be held responsible for the payment of the debts of said Church, after the corporate property shall have been exhausted.

                    JOHN CHANEY,
"Speaker of the House of Representatives.

                   JAMES J. FAREN,
      Speaker of the Senate.
"Jan. 19, 1843."

(See Volume 41, Ohio Local Laws, pages 31, 32, where the above Act may be found. O. Cowdery).

Note 1. That the male members of the church met to accept an act of incorporation of their church, as a whole, both males and females, not to "form a society" in the modern use of that term either within or without the church.

This act of incorporation was their "charter" to create "a body politic and corporate by the name and style of the Methodist Protestant Church of Tiffin, O."

2. The meeting was for male members. Members of the church, of course. Oliver Cowdery was present and just as sure as that he was a male he was a member of that church.

3. Oliver Cowdery wrote every word of the minutes of that page. Wrote the whole thing, appendix and all. Mr. Yingling says: "Every word of the minutes of the copies that I enclose was written by Cowdery, except the names I have underscored."

Mr. Cowdery was a ready writer and a good scribe. That is the reason Joseph Smith had him write the Book of Mormon. This the reason, now that he was a "male member" of the Methodist Church, that he was called upon to write so much. He wrote everything on that page and Bishop Kelley knew it. He saw the original page. His attorney idea demanded that he suppress the whole truth about Cowdery's hand-writing upon that page. In fact there is nothing here, or in any of these records, to indicate that Oliver Cowdery was even a lawyer, much less acting as an attorney for the church.

His handling of the next paper is even more dishonorable than this one. He says: "On Jan. 6, 1844, the society was called together again with John Souders, chairman; William Campbell, secretary; but from the proceedings it seems they did not have sufficient to form a quorum, and their proceedings were not legal. At the conclusion of this record for Jan. 6, 1844, there is inserted by O. Cowdery the following:

"(The account of March 5, 1836, referred to in the charter of this society, ~corded on page 1, may be found in the collated acts of 1841, chapter 97, pages 32, 783, 784. O. Cowdery.)"

Note that he says: 1. it was the "Society" called together "again."

2. That Cowdery wrote the conclusion of the record. The implication is that that is all he wrote of the minutes. It would hurt the "attorney idea" to say that he wrote the whole thing except the "names of the chairman and secretary." That he even wrote the "affixes," "chairman" and "secretary," to which they prefixed their names. Here is the document. Each reader can judge for himself as to Kelley's perversion of plain facts:

"And whereas, the said corporators, in pursuance with, and according to, the foregoing act of incorporation, on the twenty-first day of December in the year of our Lord, one thousand, eight hundred and forty-three, at Tiffin, in said county of Seneca, posted up in three of the most public places therein, a notice in the records and figures following, to-wit:

"NOTICE: -- A meeting of the Male members of the Methodist Protestant Church of Tiffin, Seneca county, Ohio, will be held on the 6th day of January next at their brick church in Tiffin, in said county, for the purpose of organizing under the act of incorporation of said Society, passed January 19, 1843. The meeting will be organized at 2 o'clock P. M. of said day.

"Joseph Walker,
"John Souder,
"W. M. Patterson,
"Wm. Campbell.
"Dec. 21, 1843

Whereupon, in pursuance of said notice, last aforesaid, to-wit: On the sixth day of January, A. D. 1844, a meeting was held accordingly, as will fully appear from the following minutes and records thereof:

"Minutes of a meeting of the male members of the Methodist Protestant Church of Tiffin, Seneca county, Ohio, held on the 6th day of January, A. D. 1844, at their brick church in said Tiffin, according to notice previously given.

"2 o'clock P. M. -- The meeting came to order, John Souder was chosen chairman and William Campbell secretary. And it appearing that two-thirds of the Male Members of this society are not in attendance, on motion it is

"Resolved, That this meeting do adjourn to meet again at this place on the 18th inst., at half past 6 o'clock P. M., for the purpose of fully carrying out the objects specified in the notice of Dec. 21st A. D. 1843, and such other business as the meeting may see proper to transact.

"Resolved, That the minutes of this meeting be signed by the Chairman and Secretary.
"John Souder, Chairman,
"Wm. Campbell, Secretary."
"Jan. 6, 1844.

"(P.S. -- The act of March 5th, 1836, referred to in the charter of this Society recorded on page first may be found in the Collated Statute of 1811, Chapter 97, Pages 782, 783, 784. O. Cowdery.)"

1. He, Kelley, knew that it was a body corporate by the name and style of the Methodist Protestant Church of Tiffin, O." that was called together again. Yet he says it was the "society."

2. He knew that the notice was extended and limited to the "Male Members" of that church. Oliver Cowdery was present. ERGO he was a member of the church.

3. He knew that though Oliver Cowdery was not the secretary elect of that meeting that he wrote every word of the minutes except the name of the chairman and secretary. He even wrote the affixes "chairman" and "secretary."

How did he know it? He read the page; knew Cowdery's handwriting. He saw that Cowdery "inserted the conclusion" of the page, and he knew that he wrote the whole page. Why did he not say so?

He handles the third document still more recklessly. He writes:

"Jan. 18, 1844, the members of the society convened again, Rev. Thomas B. Cushman elected chairman and Oliver Cowdery secretary of the meeting. In this meeting the following named parties were elected trustees: John Souder, Joseph Walker, William Campbell and John Nye. The following resolutions were passed:

"Resolved, That the first meeting of the trustees of this society, elected by this meeting, be held in the office of O. Cowdery on Tuesday, the 23rd inst., at half past six o'clock, p.m.

"Resolved, That the proceedings of this meeting be signed by the chairman and secretary."

"On motion adjourned the meeting without delay. Thomas B. Cushman, chairman; Oliver Cowdery, secretary. January 18, 1844.

"This furnishes all the reference in the record to Oliver Cowdery. It will be seen from an examination of the facts that Oliver Cowdery acted as the attorney for these parties, hence the association of his name. It has been claimed that he was a trustee of the church, but the record does not so disclose, and had he been a trustee, that would not necessarily make him a member of the society, for neither the law of the church at the time nor the law of the land made it necessary for a party, in order to be a trustee of property, to be a member of the society.

This is the page we want photographed for a cut. It will convince every man who sees it, as it did Messrs. Yingling and Lang, that Oliver Cowdery was a member of the M. P. church at Tiffin, O.

A man who can even fancy that he sees a shadow of a fact in any of these words that indicates in the remotest degree, that Oliver Cowdery, the Mormon apostle, Second Elder in that church, holding the two priesthoods, the keys of Aaron and Melchisedek both, who believed, if he was still a Mormon, that the Methodists worshipped a false God, had no right to baptize and were bound, as the crow flies, for hades; that he was there simply as an attorney after Methodist money, and was elected and acted as secretary, is the man to send out to find the records that Cook and Peary left at the North Pole, or the grave of Moses, or an [instance] where Bishop Kelley ever fairly reported an interview or fairly represented a document.

I risk the statement, without the least fear of contradiction, that he never heard a man, woman or child at Tiffin, O., or anywhere else on this earth, say or claim that Oliver Cowdery was a "trustee" of the church at Tiffin, O. It is not likely that the great Mogul of Mormonism, an Elder, Bishop, Apostle and High Priest of the Mormon church would have accepted the position of "a trustee" of a small M. P. church property. Joseph Smith, Sidney Rigdon, Orson Pratt and others would have put the "Danites" on his track for such a prostitution of his position as that. Nor is it likely that a Methodist Protestant church, a church that battles "the bishop idea," would elect the next great Mormon to Joseph Smith a trustee of their property. It would be like putting a fox to guard a chicken coop and putting him on the inside.


"Minutes of a meeting of the Male Members of the Methodist Protestant Church of Tiffin, Seneca County, Ohio, held pursuant to adjournment.

"The meeting came to order by appointing Rev. Thomas Cushman Chairman, and Oliver Cowdery Secretary. On ascertaining and it appearing that more than two-thirds of the male members of said Society were present, it was on motion,

"Resolved, that we accept the Charter for the legal organization of said Society passed by the General Assembly of the State of Ohio January l9th, 1843, and that we become and now are organized under and in accordance with the provisions of the same.

"On motion, it was further resolved that John Souder, Joseph Walker, William Campbell, John Shinefelt and Benjamin Nye be, and they are hereby appointed and chosen Trustees for said Society for and during the term of one year and until their successors are chosen and accept said office.

"Resolved, That the annual meeting of the male members of this Society be held at this place one year from this date at half past 6 p.m. for the purpose of electing five Trustees for said society, unless previously called by a vote of twothirds of the male members of this Society to be held at another time.

"Resolved, That the Trustees appointed by this meeting be authorized to call a special meeting of this Society for the purpose of adopting such By-laws as may be necessary for the well being of the same.

"Resolved, That the first meeting of the Trustees of this Society, elected by this meeting, be held at the office of O. Cowdery on Tuesday, the 23rd inst., at half ast 6 o'clock p.m.

"Resolved, That the proceedings of this meeting be signed by the Chairman and Secretary.

"On motion the meeting adjourned without delay.     Thos. B. Cushman, Chairman.     
                              Oliver Cowdery, Secretary.
Jan. 18, 1844."


1. Kelley says: "The members of the xociety convened again."

The record says: "The male members of the Methodist Protestant Church, Tiffin, O., met pursuant to adjournment."

2. Oliver Cowdery was there and was elected secretary and accepted and wrote and signed the minutes.

3. As sure as the sun shines, grass grows and water flows, he was a member of that church.

4. The idea is absurd that a Mormon apostle, one who had the hands of John the Baptist placed upon his head and who was baptized by the Seer and Prophet of Mormonism, could be elected secretary by a M. P. Church board, or that he would accept if elected.

5. The only explanation is: Cowdery has renounced Mormonism and embraced Methodism. On no other ground can it be explained.

A photographic reproduction of this page ought to be scattered all over the earth. It is enough to convince even a "Digger Indian" that Oliver Cowdery joined the M. P. Church at Tiffin, O., and was an active and respected member of it.

Bishop Kelley, and those whom he serves, knows full well what that fact means. It sounds the doom of Mormonism. Hence his compromise with his conscience and his petty juggling of plainest facts.

I now present the positive and direct proof of my proposition. The first witness I introduce is Judge W. Lang, of Tiffin, O.

The Saints' Herald says: "Mr. Yingling also sent to Bishop Kelley a copy of what is contained in the History of Seneca Co., Ohio, on Oliver Cowdery, which is as follows, a transcript of which has been sent to us."

Then follows over a column of quoted matter. At the conclusion the Saints' Herald says:

"We produce this extract because it was written by one who was intimately acquainted with Oliver Cowdery."

Neither Kelley nor the church historian were honest enough to tell the public that the writer was Judge W. Lang. He read law with Cowdery and was intimate with him from the time he moved to, and until he left, Tiffin. Judge Lang says in his article:

"Cowdery entirely abandoned and broke away from all his connections with Mormonism."

I have two letters of Judge Lang's. I published one in full in Tract No. 9, entitled "Oliver Cowdery's Defence." He says in it:

"In the second year of his (Cowdery's) residence here (Tiffin, O.,) he and the family attached themselves to the Methodist Protestant church, where they held fellowship to the time they left for Elkhorn, Wis."

This certainly ought to end the controversy. But I have more evidence and equally as good.

My next witness is Judge W. H. Gibson, of Tiffin, O. He was a personal friend of Cowdery's. They traveled together, practiced law in the same courts, as well as lived in the same city.

I have two of his letters written in August, 1882. He says:

"Oliver Cowdery was an able lawyer, a fine orator, a ready debater and led a blameless life while living in this city. He united with the Methodist Protestant Church and was a consistent member. * * *

"Members of his church inform me that in all his intercourse with the members, he never alluded to Mormonism.

"Judge Lang was a student with Oliver Cowdery and is a most reliable gentleman."

In his letter of August 8, Judge Gibson says: "I have just conversed with a very old and esteemed citizen, G. J. Keen, who besides being a personal and political friend of Oliver Cowdery belonged to the same church."

There is nothing ambiguous about these statements. If we can find out what church Mr. Keen belonged to we can locate Cowdery's membership.

I have two letters of Mrs. Adeline M. Bernard, nee Fuller, "the girl who lived with the Cowderys."

In her letter of March 4, 1881, she was loth to give information along certain lines because, she says: "Mr. Cowdery adopted me as his own child."

In spite of this feeling she states some things that the public has a right to know. They will come out in good time, but just now it is not in order to divert attention from the main issue before us. In her letter of October 3, 1881, she says: "I know that Mr. Cowdery joined the Methodist Protestant Church. He joined the church in 1841, and you can write to Judge W. Lang, of Tiffin, O., and he will search the church records and send you transcript of his (Oliver Cowdery's) membership."

Our readers have the records in full. Kelley's have them so mutilated that the writer, Oliver Cowdery, himself, could not recognize them.

In conclusion, I "clinch every nail" of this proof with extracts from an affidavit made by G. J. Keen, to whom Judge Gibson refers in complimentary terms and [stated] that he and Cowdery belonged to the same church. This affldavit is given in full in tract No. 9 of the anti-Mormon series. I quote only the points that bear directly upon our issue. He states: "Mr. Cowdery opened a law office in Tiffin, and soon effected a partnership with Joel W. Wilson."

In a few years Mr. Cowdery expressed a desire to associate himself with a Methodist Protestant church of this city.

"Rev. John Souder and myself were appointed a committee to wait on Mr. Cowdery and confer with him respecting his connection with Mormonism and the Book of Mormon.

"We accordingly waited on Mr. Cowdery at his residence in Tiffln, and there learned his connection, from him, and his full and final renunciation thereof.

"We then inquired of him if he had any objection to making a public recantation.

"He replied that he had objections; that, in the first place, it could do no good: he that had known several to do so and they always regretted it. And, in the second place, it would have a tendency to draw public attention, invite criticism and bring him into contempt.

"'But,' said he, "nevertheless, if the church require it I will submit to it, but I authorize and desire you and the church to publish and make known my recantation.'

"We did not demand it, but submitted his name to the church, and he was unimously admitted a member thereof.

"At that time he arose and addressed the audience present, admitted his error and implored forgiveness, and said he was sorry and ashamed of his connection with Mormonism.

"He continued his membership while he resided in Tiffin, and became superindent of the Sabbath school, and led an exemplary life while he resided with us. I have lived in this city upwards of fifty-three years, was auditor of this county, was elected to that offlce in 1840.

"I am now in my eighty-third year, and well remember the facts above related."
(Signed.)                G. J. Keen.

Sworn before me and subscribed in my presence, this 14th day of April, A. D.
                               Frank L. Emich,
                         Notary Public in Seneca, O.

G. J. Keen, Esq., is one of our oldest citizens, is a respectable man, and is highly esteemed.       (Signed.)     O. T. Lock,

This locks the argument and establishes the fact forever that Oliver Cowdery was a member, and a good member, of the Methodist Protestant Church at Tiffin, O.

Only Joseph Smith, the prophet and seer, could have hit Mormonism a deadlier blow by renouncing it and becoming an active and honored member of a Methodist church.

This act speaks louder against the "high-falutin" claims of Mormonism about angels, gold plates, etc., than all his words do for it. It is a coffln nail for the ism, for Cowdery's testimony has done, and is doing more to build it up than any other man's, excepting possibly Joseph Smith's.

Aid me in putting this tract on "the wings of the wind" and sounding out the fact to all the earth that Oliver Cowdery renounced Mormonism and embraced Methodism.

The proposition is established and it sounds the knell of the ism.

A D D E N D A.

The following correspondence is self-explaining and confirmatory. It proves the proof.

Grayson, Ky., May 18, 1907.      

Frank H. Lang, Tiffin, O.

Dear Sir: -- I submit to you the original of a letter purporting to be from your father, Judge Wm. Lang. I published this letter in full in my anti-Mormon tract No. 9, entitled "Oliver Cowdery's Defence." You have a copy of the tract. I ask you three questions with a view of handing out your answer to the public.

"1. Is the letter correctly published in the tract?"

"2. Was the original written by your father?"

"3. Do you know that he was in a position to know that what he states about Oliver Cowdery joining the Methodist church at Tiffin, and living for years a consistent member, was a fact?"

Yours truly,          
R. B. Neal.   

Tiffin, O., May 30,1907.   

R. B. Neal, Grayson, Ky.

Esteemed Sir: -- Pardon my delay in answering your letter. Sickness in the family the cause.

In answer to your question No. 1, I would say that father's letter is correctly published in your Tract No. 9.

No. 2. That the letter is unquestionably written by father. He wrote a peculiar hand, easy to read but hard to counterfeit I recognized it at a glance.

No. 3. I know that my father was Oliver Cowdery's confidential friend. Father [studied?] law with him and was in touch with him in every phase of life, both public and private. And if father said that Cowdery joined the Methodist church you can rely upon it as being the truth. Any one knowing father would vouch for his veracity.

The church records here plainly show that he was amember of the Methodist church, and not only a member, but an officer of the church. The records will verify my father's statement.

Very truly yours,                     Frank H. Lang.

We submit the foregoing to the careful consideration of Bishop Kelley and Church Historian H. C. Smith. If they are among those "who wish to know the truth" and desire their readers also to know the truth, they will read and publish this article in the Saints' Herald. If they refuse, my reading public will brand them as among those "who are seeking for the opposite of truth" and trying to deceive the public.

Grayson. Ky.                      R. B. NEAL.

Note: Some of the Lang family material in this lengthy article was also used by the Rev. R. B. Neal in his "Tract #9." The article was reprinted, as a tract in 1907 and as a five-part series, in Neal's Sword of Laban, for Oct., 1909 - Mar. 1910.


Vol. 42.                           Cincinnati,  August 31, 1907.                           No. 35.

Some, but not Enough.

I am getting some encouragement, but not enough, in regard to my proposed book, "From Camorah to Carthage; or, The Foundation of Mormonism Examined." I now have ready in sheet form: 1. Kinderhook Plates. Oliver Cowdery Renounced Mormonism and Embraced Methodism. 3. Smith's Bogus Bank. 4. Was Smith a Polygamist? Send a dime, get them all, and learn my plans for future work.

Grayson. Ky.                      R. B. NEAL.

Note: R. B. Neal's book was never published. Evidently most of its intended contents were printed as scattered articles in the later issues of his Sword of Laban periodical and in his second series of leaflets.


Vol. 43.                           Cincinnati,  November 30, 1907.                           No. 46.

Neal's  Notes

I am out of tracts Nos. 1, 2, 3, 4 and 5. Over 200,000 copies of No. 1 have been circulated over the earth, and the demand now is greater than ever. I have revised it, enlarged it, and have been patiently waiting for funds to come in to publish it. The title is, "Was Joe Smith a Prophet?"

F. M. Holton, Narshfield, Mo., writes that my leaflets and tracts are too cheap. I'm willing to send the sixteen leaflets, and the two sheets containing my discussions over the "Kinderhook Plates" and Oliver Cowdery joining the M. P. Church at Tiffin, O., postpaid, for ten cents, in stamps or silver, as long as they last...

Grayson. Ky.                      R. B. NEAL.

Notes: (forthcoming)


Vol. 44.                           Cincinnati,  February 15, 1908.                           No. 7.

Neal's  Notes

The Mountaineer, Morehead, Ky., has been freed from its "patent outsides" and lifted out of county-paper ruts, it is all home-print, is the official organ of our Anti-Mormon Association, the repository for "Neal's Notes," his "Cozy Corner" for children, and articles and pictures of the mountain work such as the Christian Weekly used to have in its palmy days....

I proposed to revive The Helper, my monthly. It went into the Christian Weekly, or, as some said, the Weekly went into it. Be that as it may, when the Standard swallowed the Weekly-Helper, we both went clean out of business. But now we have a weekly, one that has stood for years as a county paper, transformed into a mountain mission and anti-Mormon journal. It is live and red hot on living issues. Send for sample copies. If you like "Neal's Notes," you can get them by columns in that paper...

Grayson. Ky.                      R. B. NEAL.

Notes: (forthcoming)


Vol. 44.                           Cincinnati,  April 18, 1908.                           No. 16.

Book of Mormon "Caractors"

(under construction)

Notes: (forthcoming)


Vol. 44.                           Cincinnati,  May 9, 1908.                           No. 19.

Neal's  Notes

Chas. A. Shook, Buchanan, Mich., an ex-Mormon elder, writes:

"Bro, Neal: -- I have carefully read your article, "Book of Mormon 'Caractors,'" in the Christian Standard of April 18, and can say that it is a clincher. I suppose you will have no objection if I make use of the facts in the last chapter of my book."

None in the least. Bro. Shhook is scholarly, is studious, and is the best posted man on archeology I know. His book is needed, and will be warmly welcomed by the anti-Mormon world, and especially, and gratefully, by anti-Mormon

Grayson. Ky.                      R. B. NEAL.

Note: Charles A. Shook's 1910 book was entitled Cumorah Revisited. Shook apparently first began his communication with Rev. Neal early in 1908 -- see the mention of him and his research in the Oct., 1908 issue of Neal's Sword of Laban.


Vol. 44.                           Cincinnati,  June 6, 1908.                           No. 23.

All's Well on the Firing-line

Permit me to say to my anxious friends in view of the vicious attack the editor of the Liahona, the representative "Brighamite" journal, made upon my late article on "Caractors" in the Standard, that the aforesaid editor is caught in his own trap; that I have not only cornered and slaughtered an old Mormon lie, but also caught one of the -- the prevaricators.

I am moving to the "Empire of Pike" at this writing. Will attend to him soon as I move.

Grayson. Ky.                      R. B. NEAL.

Note: (forthcoming)


Vol. 44.                           Cincinnati,  June 20, 1908.                           No. 25.

"Clearing the Decks"


In "clearing the deck" to cast out "grappling hooks" for a "fight to the finish" over "Caractors," with the most thoroughly equipped warships the Mormons have, our readers will readily understand that their vessel, or my vessel, must be sunk to the bottom of the briny deep.


"Now, remember that Reverend R. B. Neal, Campbellite preacher, pretends that he selected from among the hieroglyphics which he reproduces, all of the thirty-seven characters in the first of the parallel columns. But not one of the fifteen characters marked with an x can be found there. They are forgeries -- brazen, shamless, indefensible forgeries. * * * Nearly half of this evidence presented to prove the Book of Mormon a forgery, is forged, and the forger is a Campbellite preacher, a reckless accusant and assailant of Latter-day Saints' missionaries, and a regular contributor to the chief organ of his sect * * * Will the members of the Christian denomination sanction, on the part of one of their ministers, the forgery we are exposing? * * * Although this offense may not be punishable by law, it is detestable in morals."

Two lawyers have advised me to bring suit for libel against the publisher of the paper that splits such spleen over my reputation. I have the matter under advisement. If the Mormon Church had to pay me #100,000, more or less, for such libel, it would knock out the "caractors" forever.


It is a particeps criminis. Hear!

"The Standard was cunning enough to print the plate of hieroglyphics on one side of a leaf, and the parallel columns on the other, thus making scrutiny and comparison of the strange characters so difficult that not one reader in thousands would detect the forgery, which, however, is so obvious when both plates are printed on the same page, and attention is called to it."

I can testify that the editorial force of the Standard is as innocent as the editor of the Liahona as ro the arrangement of the plates on the page. The "force" can testify that I arranged the plates differently and our foreman then "fixed up" the article to make it look artistic, and I would bet a gold brick, the size of the gold plate, 6x6x9, against a hunk of gingerbread, that he never had such a "cunning" thought as the editor claims the Standard had. Nay, verily. I have written him for his cuts, and will agree to print them side by side in the Standard, just as he did in his paper, and then I'll ask him to print my two side by side in his paper.

The most "brazen, shameless and indefensible" part of his article, as a professed reply to mine, is in what he did not say.

He concludes with: "So much for this latest and most formidable (?) attack on the Book of Mormon.

Keep cool, my dear brother, and prepare to answer this question, "If R. B. Neal is not a forger, what are you?"

Note: (forthcoming)


Vol. 44.                           Cincinnati,  June 27, 1908.                           No. 26.

"Mormon Portraits"

By Dr. Wyl, the great German writer, is one of the best war documents against Mormonism. I got hold of a few copies, and sold them for one dollar each, and have calls for more copies, but can not find but very few copies, and the price of each is now two dollars. The thing to do is for a few of us to make a pony purse, republish the book in pamphlet form at a nominal price, and scatter it amon the Mormons by the tens of thousands.     R. B. NEAL.

Note: (forthcoming)


Vol. 44.                             Cincinnati,  July 11, 1908.                             No. 32.

Neal's Notes


This will be the name of a vigorous monthly I will launch next month. It will devote itself exclusively and vigorously to Mormonism. The pages will be the same size as that of the Christian Standard. The pages will number from eight to thirty-two, each issue -- not less than eight, not more than thirty-two. The price will be one dollar per year.

Each issue will contain a live tract that will retail for ten cents. The July nu,ber will contain, revised and enlarged, my famous tract No. 1, "Was Joe Smith, Jr., a Prophet?" This is the vital issue in the contest for and against Mormonism. Over a quarter of a million of impressions of this tract have been published, and the demand for it now is greater than ever.

The August number will republish the editorials in Vol. 1, No. 1, of the Nauvoo Expositor. This paper expected a long life. Its founders bought an outfit. They were Mormons, and of high standing, both socially and in the church. It handled Joseph Smith without gloves, on political and moral issues. The first number was issued. It gave promise of what it would do. Smith became incensed, called his city council together. The Expositor was declared a nuisance. The officers headed by Smith broke the presses, pied the type, and destroyed, as they thought, every copy of the paper. Fortunately, a few copies were saved. I have a copy. It is priceless. The subscribers to the Sword of Laban will get its contents in August.

The September issue will have a tract on "The History of Mormonism," by its founder, Joseph Smith.

Send ten cents for a copy of the first issue, with "Was Joe Smith, Jr., a Prophet?" Three copies for twenty-five cents, or one dozen copies to same address, fifty cents.

Send in your name as a subscriber, and you can pay any time during the year that suits you.

I am arranging for funds to guarantee the paper for one year. Brethren and sisters, shall I appeal in vain? I am needing at least 250 persons more to respond to insure fullest success. I will present each subscriber who pays one dollar in advance, a copy of Dr. Lamb's great book, "The Golden Bible." This is the original book and is out of print. I have only about 100 copies. Or I will give a copy of "A Book of Commandments" (reprint). An original copy would cost not less than two [hundred] dollars. It shows how Mormon leaders tinkered with their own revelations (?).

Roll in your names promptly.   Address:
      PIKEVILLE, Ky.                             R. B. NEAL

Note: (forthcoming)


Vol. 44.                             Cincinnati,  October 3, 1908.                             No. 40.

Neal's Notes

Judge W. M. Ives, Lake City, Fla., writes: "I learn through the Messiah's Advocate that you have sixteen different leaflets -- Anti-Mormon leaflets. Send me all you can for one dollar, as I propose to fight that doctrine.

I sent him a splendid outfit -- five hundred leaflets, besides tracts and pamphlets. He is taking the right view, and following the right course. Tract must be hurled against tract and man against man.

Dr. D. B. Turney, one of the vice-presidents of our American Anti-Mormon Association, is now a candidate for President of the United States on the "American {arty" ticket. His speech of acceptance will compare favorably with those of Mr. Taft and Mr. Bryan. My vote goes for the Prohibition candidate. Want to plant it. A vote is lost -- worse than lost, for it breeds evil -- when cast for either of the old saloon parties. It is planted for a large harvest when cast in an hour of a party's need. Let Prohibs "stand by their guns" in this battle with the two "Bills."
      PIKEVILLE, Ky.                             R. B. NEAL

Note: (forthcoming)


Vol. 44.                             Cincinnati,  October 10, 1908.                             No. 41.

Book of Mormon "Caractors" vs. a Pious Forgery


My article in the Christian Standard of Apr. 18, 1908, created quite a commotion in Mormon camps. This I desired and expected. They are bombarding my position from "headquarters" with some of their heaviest guns.

The Liahona, the Elders' Journal, of Independence, Mo., the official organ of the "Brighamite" wing of Mormondom, in its issue of May 9, makes a vigorous and vicious attack in an article headed "A Pious Forgery."

The Saints' Herald, of Lamoni, Ia., the official organ of the "Josephites," in its issue of May 27, publishes cerbatim the Liahona article. The Liahona lends the cuts for the reproduction.

The leaders of Mormonism, without regard to denomination, realize that my article on "Book of Mormon 'Caractors'," lays the ax at the tap-root of Mormonism...

(under construction)

Note: (forthcoming)


Vol. 45.                             Cincinnati,  January 2, 1909.                             No. 1.

Neal's  Notes

... D. R. Ellis, a vetran brother, writes subscribing for "Sword of Laban," and sending an extra dollar to use as I see fit. Will put down two mountain preachers who are in Mormon infested communities, on this list. He says: "In Nos. 1, 2 and 3 of your paper you have given Mormonism some sledge-hammer blows."

C. A. Shook, ex=Mormon, author of a work on archaeology, and one of the best posted men on earth on Mormonism, says: "I have read your article in the CHRISTIAN STANDARD of October 10, and believe that your argument is unanswerable. So far as I can see, there is no flaw in it."

The Mormon editors seem not to be able to find "a flaw" in it. They have been as dumb as an oyster about my being "a forger" since my reply...

Chas. J. Strang, Michigan, son of the noted J. J. Strang ("King Strang") who found "plates" like Joe Smith, who had "revelations" like Smith, who founded a colony and claimed with a show of good authority, to be the chosen successor of Smith, who had plural wives and "who died with his boots on" like Prophet Joseph, writes:

"I have received a copy of the CHRISTIAN STANDARD with your article on the Mormon 'Caractors.' It is rich reading. Also the papers concerning Joe Smith's plural wives. Have you access to a book, by Henry Howe, called 'The Great West,' published in Cincinnati in 1856 or earlier? That has an article on page 320, telling how the Book of Mormon was 'rebuilt' out of the Spalding romance. There was another book by E. D. Howe, about the Mormons, published about the same time, but I never saw a copy.

"Your 'Sword of Laban' is a good thing."

This gentleman was offered the "crown" of his father, "King Strang," but refused it. He has data that will be helpful in this warfare. Will some one help me to Henry Howe's book?

I have E. D. Howe's, and guard it carefully. It ought to be republished. I have a large part of it republished in "Booth's Bombs," a very valuable fifteen-cent tract.     R. B. NEAL.
Pikeville, Ky.

Notes: (forthcoming)


Vol. ?                       Cleveland, Ohio, Sunday, February 21, 1909.                       No. ?




Ohio is growing old. It is no longer necessary to travel far that we may stand by the grave of some great man, visit the house where he lived or walk amid the scenes he loved. Ohio has been the scene of many movements of historic interest, and has cradled many men of national fame. She has her old homes, great movements and historic places which are well worth visiting in vacation time.

But little more than thirty miles from Cleveland and to the southeast there stands an old colonial homestead that was once the home of the Mormon Fathers, Joseph Smith and Sidney Rigdon.

Around this homestead cluster all my childhood memories. When it passed from the possession of the Mormons it came into the hands of my grandfather, and it has belonged to the family ever since. There I was born and spent my youth, and the traditions of the place are among my most familiar recollections.

It has been characteristic of the Mormons to select places of great natural beauty for their abodes, and this old homestead at Hiram, with its surroundings is no exception. It crowns a hill overlooking a river valley and distant views of fertile fields and wooded hillsides compass it. The house was built in 1826 and there in [1831] came Joseph Smith and his followers who began proselyting among the people of the country around.

From the doorstep of the old house Joseph Smith preached the Mormon doctrine and the large yard was filled with eager listeners.

Under a hill wound a little brook on its way to the river a mile away and here the Mormons baptized their believers.

Unbelieveable as it may seem hundreds were baptized into the new faith. The ranks of the Campbellite church were thinned, families were broken up and the excitement ran high in the old town which had never known anything more stirring than Training Day.

Excitement reached its height when Symond [sic - Symonds] Ryder, an elder in the Campbellite church, was converted to the new doctrine. He was a strong character, and his integrity and sincerity were unquestioned. If he believed, he must act in accordance with that belief, and so he was baptized in the little brook, together with many others who followed him. His son, who died but two years ago, said he could never forget the day that his father told his family that henceforth he should give his allegiance to Mormonism. The mother cried all day and the children whispered in the corners, of the dreadful thing that had happened. The officers of the church looked upon the family as disgraced. It was a great triumph for Joseph Smith under whose preaching he had been converted, but it was a triumph of short duration. Not long afterward Joseph Smith read upon the plates which the Lord wrote his revelations to him that "Simons Ryder" with a number others should go farther west and there establish another church.

Joseph Smith showed the revelation just as it was written to Symonds Ryder. The old man adjusted his spectacles and carefully read the message. At last he said: "No, I will not go. If the Lord had given that message he would spell my name right, It should be 'S-y-m-o-n-d-s'  not  'S-i-m-o-n-s.'"

The scales fell away from the old man's eyes and he went home to his family and church, a humbled but a wiser man.

In the archives of the Mormons in Salt Lake City today may be found the record of this historical revelation with the name misspelled.

On the second floor of the old house is a large room, lighted with but one window, which the present owner calls "revelation room," for here it was that Joseph Smith claimed to receive messages from the Lord directing his course in Mormon affairs. It was in this room in [1832] that he claimed to receive a revelation telling him to move away from Hiram.

Strange as it may seem this revelation came shortly after Joseph Smith and Sidney Rigdon had been visited at night by a band of Hiram citizens, rudely taken from their beds and treated to a coat of tar and feathers that must have illy become those dignified prophets of the Latter Day Saints.

Great secrecy was maintained by those engaged in this raid. In fact it has been stated, no doubt with truth, that the grandchildren of the men engaged in it know more about it than did their own children, for as these men grew old and more reminiscent there was less and less reason for maintaining secrecy.

The writer's uncle, who was then but eight years of age, says that he remembers the evening when a knock came at the door and grandfather went out into the darkness and talked a long time with a mysterious visitor, also that it was soon after this that grandmother lamented the loss of a feather bed.

One pious man refused peremptorially to be a party to any such violent attack, but said that the afternoon of the evening on which the raid was to be made, he expected to bring home a barrel of whiskey and he feared it would be too late to unload it, but returning from the tar and feathering expedition the men found the barrel conveniently placed with the spigot toward the road. From this incident we are quite justified in inferring that this dark and gruesome incident ended merrily.

Hiram Hill was destined to be something different than the center of Mormonism, and in 1833 those who were firm in the faith moved to Kirtland there to make another ineffectual attempt to plant Mormonism on Ohio's soil. The farm which they owned passed into the hands of Gentiles. There meek eyed cattle graze over the hillsides and the fields yield abundant crops of grain, and on the hill the old house stands as if to mock the charge that time changes all things.

Note 1: In 1956, the LDS Church of Utah purchased the farm property from its last Ohio owner, Mrs. Joyce Monroe. The Monroe family still owns the adjacent property to the east -- the former Symonds Ryder farm (see recent air-photo and tax map).

Note 2: The author of the above article was Mary "Ellen" Stevens Dilley (1865-1932) a granddaughter of Jude Stephens (Stevens), who moved his family into the old John Johnson homestead at Hiram in 1833. The writer is mentioned in passing, at the end of Gertrude V. Wickham's 1896 section on Hiram Township, where her contribution is credited to "Miss M. Ella Stevens." The Archives of Hiram College preserve an Ellen S. Dilley manuscript entitled, "Pioneer Life in Hiram Township." Harriet T. Upon records Mary Ellen's 1905 marriage to Frank S. Dilley in her 1910 History of the Western Reserve, II:1245.

Note 3: The "uncle" who in 1832 was "but eight years of age," mentioned by the author was probably from the Hutchinson side of her family tree, since her other uncle (Henry H. Stevens, brother to Mary Ellen's father, William W. Stevens) did not arrive in Hiram until well after the March 24, 1832 incident. William W. Stevens married Mary Catherine Hutchinson, daughter of Hiram township pioneer, Orin Hutchinson, at Mantua on June 25, 1848. Mary Catherine's brother, Royal P. Hutchinson, was born January 2, 1826 -- which would have made him 6 years and three months old at the time of the 1832 tar and feathering event. No historical sources indicate that the Hutchinson family had any involvement in the assault upon the Mormon leaders.

Note 4: The author makes a small mistake regarding the June, 1831 mis-spelling of Simonds Ryder's name. The 1833 Book of Commandments (ch. 54) reads: "In consequence of transgression, let that which was bestowed upon Heman [Basset], be taken from him, and placed upon the head of Simonds," and not "Simons." Evidently it was Mr. Ryder's Mormon letter of appointment and his elder's license which bore the incorrect "R-i-d-e-r" spelling (see "Far West Record," for June 6, 1831). It is doubtful that such a spelling error was the entire cause of Ryder's leaving the Mormons in the latter part of 1831 -- see Mark L. Staker's 2010 Hearken, O Ye People, chapters 26 and 27.

Note 5: The author's depiction of Symonds Ryder as a man of "strong character," whose "integrity and sincerity were unquestioned," fits well with other local recollections of the Campbellite preacher. Since his own son (Hartwell Ryder) denied his father's involvement in the 1832 tar and feathering incident, it appears unlikely that Elder Ryder led "the mob," as asserted by several Mormon historians. On the other hand, Elder Ryder's reputation in and around Hiram was such that he could have probably prevented (or at least exposed) such a criminal act, had he desired to do so. His complicity in the 1832 tarring and feathering may have been indirect and subtle. Francis M. Green, quoting Ryder's son, in 1901 reported that "Ryder had nothing to do with this affair," and B. H. Roberts, quoting the same source, a year later, wrote: "From remarks made by the different members of the mob who assaulted the Prophet on that night of the 25th of March, 1832, Simonds Rider [sic] was the leader of the mob; but his son Hartwell denies it, and asks that it be erased from the 'Mormon" books'..." Milton Backman wrote in 1983: "Hartwell Ryder later wrote that while his father, Symonds Ryder, had been accused of being one of the leaders of the mob who tarred and feathered Josehp Smith, he did not believe the accusation was correct, for he remembered that his father had been sick that night. He believed that his father remained home throughout the night, not leaving until late the next morning. (Hartwell Ryder, "History of the Mormon Church," p. 4, Hiram College Archives).

Note 6: For an earlier report on this subject, see "A Hill of Zion" in the Sept. 10, 1877 New York Herald. B. H. Roberts' "Figures in Early Church History," in the Deseret Evening News of Sept. 27, 1902 provides an LDS perspective on the early days in Hiram, as does Luke S. Johnson's "History," in the Deseret News of May 19, 1858. See also various items transcribed in association with Rev. B. A. Hinsdale's 1876 booklet, A History of Disciples at Hiram, and the "Elder Sidney Rigdon's 'Hiram Period'" series of web-pages.


Vol. 45.                             Cincinnati,  March 13, 1909.                             No. 11.



Walter Scott was a royal spirit... On the 7th of May, 1819, the young explorer, with sore feet and tired limbs, reached Pittsburg. Here he found a good man and fellow countryman, George Forrester, who gave him the position of assistant in his academy...

Mr. Scott was appreciated greatly as a teacher, and a strong effort was being made to induce him to return to Pittsburg. Mr. Richardson, whose son Robert had been in his school, proposed the engagement of Mr. Scott as tutor for his own and a few other families, and so, weary, travel-worn and wiser, he came back and took up the work of teacher again, making his home in the family of Mr. Richardson.

Soon after this a most important event in his life occurred; the meeting with Alexander Campbell. This meeting took place in Pittsburg in 1822, and it marked the beginning of a friendship and partnership in the work...

A turning-point in the life of Mr. Scott came in 1827. Mr. Campbell, on his way to the annual meeting of the Mahoning Association, visited him at his home in Steubenville, O., and with great difficulty prevailed on him to attend the meeting at New Lisbon. Mr. Scott, though not a member of the association, was chosen evangelist...

The three years spent by Scott as evangelist in the Western Reserve were his greatest years. Though only a little past thirty, he was regarded as second only to Alexander Campbell. The great audiences that greeted him, and the marvelous success that crowned his labors, stimulated his fervent nature to the highest...


Adamson Bentley was born in Allegheny County, Pa., July 4, 1785. While a small boy the family moved to Brookfield, Trumbull Co., O., where, amid the primitive forests and a pioneer life, he grew to manhood. His educational advantages were limited, but he improved them to the utmost and became well qualified for the life that awaited him.

While in his teens he gave his heart to God, and became a member of the Baptist Church. On account of his talent and inclination, he was encouraged to preach, and when only nineteen he delivered his first sermon. He inherited the doctrine of Calvinism as he had inherited the color of his eyes and hair, and for a long while he no more thought of questioning the one than the other. He was always painfully aware of the clash between the offer of salvation to all and his religious system which limited it to the few. But he ever strove to confine the system to the remote cells of the brain and to keep his big, warm heart full of the gospel, and so, in spite of his icy theory, he won many souls to the Saviour.

He preached five years before his ordination. In May 1811, he was unanimously called to the care of the church in Warren. His work was a success. His fine social qualities, added to his excellent sermons, made him a general favorite. But salaries then were so small that he found, as his family increased, that tent-making was a necessity, and he became a merchant for awhile...

A man, strong, alert and honest, like Bentley, knew well of the stir which Campbell was creating in the religious world. And when, following fast his remarkable victory at New Lisbon, Scott came to Warren, his eyes were open and he was cautious. His was the largest and strongest church in the association, and his responsibility was great. He was a reader of the Christian Baptist, and was largely in sympathy with its teachings. Recently in a meeting at Braceville with Jacob Osborne he had said that "baptism was designed to be a pledge of the remission of sins." As they left the church Osborne said, "Well, Bro. Bentley, you have christened baptism to-day." ...

But, despite these advanced views, he was a little afraid of the fiery evangelist. And when Scott finally told him that his teachings would unsettle the minds of his church, and lead them to give up much of their "Baptist usage," saying, "I have the saw by the handle, and I expect to saw you all asunder," Mr. Bentley declined to let him use the church. But Scott went to the court-house, and his sermon powerfully impressed the people. At the close he told them that on the next evening he would tell them something they had never heard before; and this, of course, created an unusual desire to hear him. Mr. Bentley, after reflection and prayer, withdrew his objection, and the meeting was held at the church. A large audience greeted the evangelist, and his zeal and eloquence, like a storm, swept every opposition away. And before the eight days were gone, not only Bentley's prejudices were dissipated, but the entire church, with one or two exceptions, led by him. accepted the new order of things, and wheeled into line with the Restoration movement...


The life of Joseph Gaston was brief and beautiful. and sweet as the breath of spring. He was born in Washington County, Pa., March 21, 1801. Just as he was nearing manhood his widowed mother moved her family to Augusta, Carroll Co., O. Soon after this his heart was touched and opened to the Lord...

Soon after his conversion he fell in with Walter Scott, and theirs was a case of mutual love on first sight... Gaston was a preacher of the "Christian Connection." These people were not an offshoot of any one denomination, but were composed of conscientious, truth-seeking members from all the leading churches...

Note: M. M. Davis perhaps purposefully left out any mention of the Rev. Sidney Rigdon from his 1909 biographical sketches of Scott, Bentley, Gaston, etc. In fact, Davis says practically nothing about Scott and Bentley during the pre-1830 period when they were closely associated with Rigdon in Pennsylvania and Ohio. According to Amos S. Hayden's 1875 account, the Baptist Reverends Adamson Bentley and Sidney Rigdon first met Alexander Campbell and came under his religious influence during July of 1821, at Campbell's home in Bethany, Virginia. In describing this fortuitous visit Hayden quotes Campbell's biographer, Robert Richardson, from Vol. II, ch. 2 of his 1869 Memoirs of Alexander Campbell. Both Richardson and Hayden represent the July, 1821 meeting as the first between Rev. Campbell and the two Baptist preachers. However, William H. Whitsitt, in his biography of Sidney Rigdon, documents the fact that Bentley had met Campbell on a previous occasion and that Rigdon no doubt crossed paths with Campbell when the religious reformer visited the Peter's Creek Baptist Church in the months following Rigdon's joining that congregation in 1817. See also Richard McClellan's 2003 Dialogue paper, "Sidney Rigdon's 1820 Ministry..." for more on a probable pre-1821 Bentley-Campbell relationship.


Vol. 45.                             Cincinnati,  May 15, 1909.                             No. 20.

Neal's  Notes

Mormonism has demonstrated, and is demonstrating, the value of the leaflet to build up a cause. Where we have pounds to use, they have tons. The people need posting on the issues sprung by the Mormon "elders," who are going, in pairs, up and down in every land, and by tract and with tongue are forwarding the "Gospel of Nephi."

We are preparing 100 two-page "leaflets" brim-full of facts and arguments that are needed right now around the earth. In this work such vetrans as Darby, Turney, Shook, Hooton, Hight and others will aid. Each understands his part and every issue Mormondom presents will be met and refuted.

The purpose is to have not less than 10,000 of each of 100 leaflets printed at the start. This will make 1,000,000. This will not be a tithe of what is or will be needed. We must have donations for this work. For each one dollar donated, we will send 1,000 leaflets to the donor, or will forward them where he may direct. The object is free distribution in needy fields of these Mormon-killers.

How much are you in, reader? Respond promptly. "The King's business requireth haste" and money.

Here's an encouraging missive...

Notes: (forthcoming)


Vol. 45.                             Cincinnati,  August 14, 1909.                             No. 40.

Neal's  Notes

... Mormon elders of the "Reorganized Church" are busy at work in Alviston, Ont. They will soon find a few troublesome things in their path-way.

A letter from W. C. Bower, of North Tonawanda, N. Y., reveals the big fact that he is up against some of the "big guns" of the Mormons.

"Elder Smith claims that the 'Spaulding Manuscript' has been found in Honolulu and is now at Oberlin (O.) College and that President Fairchild, who found it, gave his opinion in unqualified support of the Spaulding authorship of the MS. What have you to say in reply?"

Answer 1. Spaulding was the author.

2. It is not the "Manuscript Found."

3. Elder Smith dare not attempt the proof that it was.

That "Honolulu Find," despite the cries of triumph of Mormon elders, is the very best and strongest proof that the "Book of Mormon" rests on "The Manuscript Found" of Solomon Spaulding, as a basis. A copy of the "Sword of Laban" proves that so conclusively that Prof. I. B. Grubbs, of the Bible College, Lexington, Ky., writes:

"Bro. Neal.: -- In your 'Sword of Laban' for February, 1909, in which you show that the 'Honolulu Find' is not the 'Manuscript Found,' you knock Mormonism and its advocates right and left. It is a tremendous blow from which they can not recover. Push your advantage and make the world see the infamous origin of that miserable system of fraud and imposture. May the Lord bless you and your noble work. I wish I had the health to stand by you in the great fight for truth and righteousness." ...

Notes: (forthcoming)


Vol. 45.                             Cincinnati,  October 16, 1909.                             No. 42.



About the year 1815 we find two or three groups of Christian people meeting for worshi, in different places in Pittsburg, who, discarding human creeds, had adopted the Bible alone for their rule of faith and practice. These little bands were entirely independent of each other at first. But after awhile they all united, not as churches, but as individuals, and the congregation that resulted from this association became known as the First Christian Church of Pittsburg.

The first of these little bands of worshippers seems to have been the one gathered together by a brother George Forrester, who was a teacher as well as a preacher, and had established an academy in Pittsburg. A few brave souls, who were members of a little Christian community in New York had ventured into the wilds of Pennsylvania and settled in Pittsburg. True to the faith and practice of the little band in the East, they determined to meet regularly for "breaking bread and for prayer." ...

But a sudden calamity overtook them in the death of Mr. Forrester, who was drowned while bathing in the Allegheny River. Mr. Scott, becoming disheartened, gave up the school and went to New York City in 1820. In 1821 he returned to Pittsburg again, and opened a school in the house of Mr. Richardson, where he continued to teach several years. During that time he preached for the small congregation that had been gathered together by the lamented Forrester. In 1826 Mr. Scott removed to Ohio, to devote his entire time to evangelistic work. The church struggled along, however, under various leaders, without making much headway. Alexander Campbell frequently visited Pittsburg in those days, and occasionally preached for the Baptist Church, which had now more than a hundred members, many of whom were favorable to the Reformation. In 1822 Mr. Campbell expressed an earnest desire that these two congregations should become united. But, as he himself expressed it, "these communities continued rather shy of each other," and the union was never accomplished.

Open-air meetings were often held in Pittsburg and vicinity in those days, and these were sometimes attended by large numbers, when addresses were delivered by prominent men on religious topics so vitally interesting to the people. Perhaps the most remarkable gathering of that kind was the one held July 11, 1824, when a very numerous congregation assembled on the banks of the Allegheny River. Alexander Campbell, who was present at this meeting, gives in the Christian Baptist the following account of it:

Mr. Samuel Church, of Pittsburg, delivered a discourse three hours and one quarter long, at this meeting. He informed his audience that he would first prove from the holy scriptures and the standards of the different churches his right to search, judge, and act for himself. Second, demonstrate from the scriptures the true nature and character of the church of Jesus Christ. He was patiently heard to the close, although it rained for more than an hour of the time, and the people were by no means comfortably circumstanced.

Such was the interest showed by the people if that time for Bible teaching. In this same year there was a scurrilous pamphlet published in Pittsburg, against Mr. Campbell, by the "Rev. Greatrake," who claimed to be a "regular Baptist." But as a matter of fact he had been hired by a party in Pittsburg who had been excluded from the Regular Baptist Cgurch. In answer to this, Mr. Campbell made this remark: "There is a church in Pittsburg that would rejoice much more in being a regular church of Christ than a regular Baptist church." On very many ways the seeds of reformation were deeply planted here and there in the city; but much of it lay dormant for years without giving much evidence of life and growth, for some of these congregations never gave Mr. Campbell much assistance in his labors of restoring the primitive gospel. Yet they were only dormant, not dead, and now in these latter days are beginning to expand and bloom forth abundantly.

There was not much progress among the disciples of Christ in Pittsburg as to numbers till about 1830, or till about the time the Errett family moved into this place...

Note 1: As is so often the case in Disciple histories, their accounts of the 1820s carefully exclude any prominent mention of the Rev. Sidney Rigdon. Rigdon was Rev. Walter Scott's contemporary in Pittsburgh, from 1822 to late 1825 and was the "Regular Baptist" leader of one of the two congregations for which "Mr. Campbell expressed an earnest desire" that they "should become united." Elder Scott was the leader of the other "Scotch Baptist" congregation. During 1823-24 these two groups shared worship services at the old "first" court-house in Pittsburgh, with Scott and Rigdon cooperating in overseeing those events. A few members from the two groups evidently united in forming the Disciple church in that city in about 1830-32 -- the little congregation being comprised primarily of the Errett and Church families during that period.

Note 2: The writer provides no reason as to why "In 1826 Mr. Scott removed to Ohio, to devote his entire time to evangelistic work." It seems odd, that the innovative leader of a struggling new "restored" Church of Christ would abandon his tiny flock under such circumstances -- but then again, elders Sidney Rigdon and Lawrence Greatrake also gave up trying to guide and aid their Pittsburgh parishoners at about the same time. Evidently there is a "missing chapter" in the history of Baptist/Disciple development in that city. Possibly the preserved, unpublished writings of Russell and Isaac Errett could shed some light upon this forgotten story.

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