The Gospel Advocate – November 20, 1866

by

THE GOSPEL ADVOCATE

VOL. VIII
NASHVILLE, NOVEMBER 20, 1866
NUMBER 47

CHURCH OF CHRIST AND WORLD-POWERS, NO. 14

Again, in xx v: 9th verse of Jeremiah:
“Behold, I will send and take all the families of the North, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about,” &c.; “and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when the seventy years are accomplished, that I will punish the king of Babylon, and that nation, for their iniquity,” &c.

Now this Nebuchadnezzar is called God’s servant, and yet he immediately adds that he would punish this land and his nation when he had accomplished the punishment of Judea and the other nations. The seventy years of punishment and captivity to the Jews are completed, for the accomplishment of which God uses Nebuchadnezzar as his “Servant.” And the time for the punishment of Babylon for its iniquities has come.

In the 37th chapter, 3rd verse of Jeremiah, the counts of her indictment are being made out by Jehovah, chief among them is the following:
“Nebuchadnezzar, the king of Babylon, hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon,” &c.

“For this Babylon shall become heaps, a dwelling place for dragons, an astonishment and a hissing, without an inhabitant,” 37th verse. Here Nebuchadnezzar is used as a servant or minister of God to punish his disobedient children and wicked opposers, to be in turn utterly destroyed for doing the very work which God overruled as service to him.

A similar instance is given, 10th chapter 5th verse of Isaiah, with the reason or explanation of such dealing:
“O Assyria, the rod of mine anger, and the staff in their hand is mine indignation.”

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will send him against no hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so; but it is in his heart to destroy and cut off nations not a few. Here God uses the Assyrian as his minister or servant in punishing wickedness and rebellion against him as a reverber to execute wrath. But he significantly adds: “Howbeit he thinketh not so,” that is, the Assyrian was not punishing them, because of their rebellion against God, for God was not in all his thoughts—he was a wicked idolator, a blood-thirsty, ambitious tyrant, who had it in his heart to destroy and cut off nations not a few.

The simple truth is, the Jews have rebelled against God’s authority; other nations have become wicked beyond endurance. God determines to punish them. An humble, pious worshipper of God has no heart to such a work. Should he be called to punish, he

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wicked spirit, the Devil, with his alluring means suited in character for the work, which the sins of the human family make necessary. To him and his associate demons, the Lord assigns the work of punishing the persistently rebellious, and in the performance of this work, they are his servants. God’s ministers attending continually upon this very thing. Yet they are not his approved subjects. The leading principle of the proclamation of the gospel is love, and the conclusion drawn is invaluable.

A number of God’s people may be the most wicked and corrupt of men; many be the most deeply stained with sin and the influence of wicked spirits. God’s ministers, to execute wrath and recompense, are never his humble, holy, separated people, given under the retaliatory code of Judaism, which Christ so significantly abrogated in his own sermon upon the mount. God’s people, the Jews, were called upon to engage in bloody conflicts only as they become distrustful and disobedient. “Thus will I keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee,” Isaiah xxvi: 3. But another fundamental of the same reasoning is, “Civil government is ordained of God (the powers that be are ordained of God); therefore Christians may and should engage in it, to establish, carry forward and perpetuate it.” This reasoning, when fully stated, shows that Christians should participate in every ordinance of God, to establish, carry forward, and perpetuate it. Civil government is an ordinance of God. Therefore Christians should participate in civil government.

Now we acknowledge that there are principles in both predicaments of this reasoning. In the first place, it is a commonly received idea that every ordinance of God is good for the purpose for which God instituted it, not otherwise. Institutions that God has established for specific purposes, and for special classes, cannot be extended beyond their approved limits, either in their operations or in the legal who represent them, without their becoming a curse to man. These truths are so self-evident we need not dwell upon them.

REPORTS OF MEETINGS

Brethren R. D. Trimble and Day commenced a meeting at Cortland, Trumbull Co., Ky., the Saturday previous to the second Lord’s day of October. We joined them during the succeeding week. The meeting continued not less than three Lord’s days, with about three hundred in the congregation. Some eight or ten of these were Baptists that united with us on the Bible, all the rule of faith and action.

There is one thing noteworthy in regard to the congregation. Bro. Day has laboriously labored for about thirty years, we believe. His influence today in the community, with all classes, constitutes the highest eulogy that can be rendered.

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Passed upon his bearing. Will not our younger, restless preachers learn a lesson from such an example.

Rev. Wool, of Alabama, reports a meeting with nine confessions, and three from Baptists, near Moulton, Ala.

Bro. Mahley reported a meeting at a point in Ky., where, we believe, (we omitted his note) with about thirty additions.

D. L. Brother J. C. Sewell, from Lebanon, Tennessee, writes that he has not been able to report. He has much to do in the counties: Wilson and Rutherford, Tennessee. The whole number of additions, since the first of April, in meetings that he has attended, is one hundred and forty, with a more general interest than he has ever seen manifested.

Brother G. W. Cone, from Bethlehem, Tennessee, under date of November 5th, reports a meeting held by himself and Dr. Bowling, at Cross Roads, with six additions by confession, one from the Baptists, making in all about forty additions to the congregation this fall.

Brother W. Y. Kinsland, writes November 2nd: I am happy to be able to report good news. Brother J. K. Kinsland and Brother Josiah Williams, of White county, held an interesting meeting at Antioch, in Jackson county, commencing the second Lord’s day in September. Thirteen were added to the church.

I have just closed 14 meetings at Philomath Academy in the same county. I had the assistance of Father Abner. Thirteen were baptized; all except two were our old students. I feel that I am reaping the fruit of such sowing in the Bible class, and religious lectures we have always held in Philomath Academy.

Brother Thos. Barrett, from Elk Ridge, since I wrote last we have had two additions at Mount Pleasant, four in Cane Creek, six at New Lebanon, one at Liberty six, where we see in order the things which were wanting. At Fayetteville there were six added, making in all forty-one. In the last eight days, I have delivered one hundred and twenty-five discourses, and had one hundred and thirty-nine confessions, besides those reclaimed. In a short time, I shall leave for my home in Texas, from whence you shall hear from me.

Brother J. T. Wood, from Morgan county, Alabama, reports nine additions, three being from the Methodists.

Brother Joseph Morton, of Fayetteville, gives an account of Brother Barrett’s meeting at that place, with six additions—one from the Cumberland Presbyterians, and one from the Baptists, and four from the world; two of them over fifty years of age.

Brother Goundine writes: “My last point after my last report, was Fayetteville, where I spent a few days, but was very much interrupted by rain. I had good audiences when they could get out—induced two at that point.

On my return I stopped one night at Shelbyville, and had one confession.

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The next place was Millersburg, where we commenced, if my mind serves me correctly, and several wanderers returned home. We had quite a pleasant meeting. We went next to Union, where there were immersed. In the meantime, I have preached some at home, with six or eight immersions, including three who made confession the night Brother F. preached here, on his way to Herschel. I have just returned from Stewart’s Creek, where three have been immersed up to the time I left. Brother E. G. Sewell remained, with a fair prospect of more additions. Several other preachers could be profitably employed in this section. I have more calls than I can possibly attend to.

Brother A. C. Borden, of Carrollton, Georgia, October 13th, reports his month’s labor. Additions reported, are three at Talladega, Alabama; one at Shady Grove, Chambers county, Alabama. Bro. C. S. Revels with him two days, and thirty-three additions. At Harmony, during the third Lord’s day in October, fourteen additional; in Bowell county, Georgia, two days’ meeting with six additions.

For the Gospel Advocate.

I. FRIENDLY SUGGESTIONS BY D. C. KELLY, EDITOR.

Elder T. Fanning, President, Editor, &c. – Dear Sir: I am glad to find in your note addressed to me Sept. 25th, 1866, that you magnanimously accord to me the right which yourself and brethren have clearly claimed for themselves. When they believed error to exist in the teachings of others, but they have not so willingly, as you have done, recognized the right of criticism where others have honestly believed them in error. All the brethren I have heard from yourself or brethren, were mainly directed against the errors of the sects – scarcely once in a hundred discourses did I find myself compelled to attack what I esteem error, as taught by denominational Christians. A few times in my life I have attacked doctrines something like those held by your brethren; never without hearing in response, the prolonged wail of persecution – and were it not for some known malice – I should feel, notwithstanding the magnanimity of your closing paragraph, that your tone has almost degenerated into this unpleasing spirit. You are, or ought to be, competent to protect your innocent and injured brethren; therefore need no help from so vulnerable a person as myself; so that I adopt this with the utmost respect to you!

Your intimation was not altogether in the right. I did, at Cook’s, attack the dogma of baptismal regeneration. I am careful, however, when I attack error, and locate the error, to be certain whereof I declare. Consequently, when I have detailed the character of an error intended to be exposed, I am not in the habit of locating it with your brethren, simply because what I have heard and read as coming from them is so innocent of callousness in the definition of terms, so guiltless of pre…

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In the statement of doctrine, I cannot pretend to say that they really maintain, in a clearly defined shape, any doctrine whatever, either truth or error. I therefore, on this occasion referred to, intended the question of Baptismal Regeneration in the Episcopal Church. While discussing this issue, relevant to the question, I mentioned and controverted an interpretation I once heard someone give of the word “regenerate,” as connected with the theology on the subject.

I am perfectly willing to grant you that Mr. Wesley, having been surrounded in the errors of the Church of England, gradually turned from his false sentiments, as related in some period of his life, to views on infant regeneration. At what period he held these views in relation to regeneration, he says: “It follows that baptism is not the new birth; they are not the same thing.”

Let us have that this good and great man recommended continually from his early career—at least we discern it. You will allow me to say, respectfully, as a young man should, that your paragraphs on Regeneration are amusing. I admire your skill, and as I listened to you in the Court House in Lebanon, on the evening of November 30th, I could but, in the best humor imaginable, wonder if a mind with so many good parts as yours evidently has, was so strongly limited to the conclusion that there was any important truth indicated by that logomachy?

I understand you to say, on that occasion, that the phrase “the renewing of the Holy Ghost” in Titus iii: 5, was the same as being born again, John iii: 3. And Campbell put the age of literal sight when he had his debate with Rice? Regeneration may have reference to the state into which a man enters by the new birth, and not the element itself.

Conversion is a term that whole moral or spiritual change which sometimes is called sanctification—sometimes regeneration. These terms indicate substantial—sometimes regeneration. There is not a change, but one change indicated by these three terms: regeneration, conversion, sanctification.

Therefore, I most emphatically and distinctly state, that with me, and in reference to this discussion, these terms, generally and collectively, indicate a moral, a spiritual, and not a physical or legal change.

Now, as to the meaning of the word regeneration, I can just note the characteristics necessary to make a man fit for Heaven as I wish it defined. I mean not a detail in the state, but that which man inherits from his parents. Do you hold that such a change is necessary? Is man born with lusts and passions such that he is not by natural birth in union with God? Do

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Do we inherit sinful natures? If so, I hold that baptism cannot effect this change—i.e., take away sinful propensities and beget new affections—and if you so believe, we are happy in the agreement.

We both agree that baptism cannot change, convert, regenerate, or sanctify a sinful nature. Will you consent that baptism can no more remove the guilt of actual transgression than it can change the disposition to transgress? I regard this doctrine as surrounded with the identical dangers of the former. I am honestly afraid that some who hear you are baptized, who have never been justified—should they unfortunately retain their present conclusion of bliss, I deeply fear will never find pardon. Let us, in Christian love, agree to preach more fully, and when we shall have indoctrinated the people well on this point, learn sufficient charity to believe that if they believe with the heart, unto righteousness, they will be saved, though they may not agree with either of us on the theories and bases of baptism.

Instead of taking this kind view of our difference, I have been disposed to play on words. It would have been an easy matter to prove from your letter to me, that you held to a baptismal regeneration—but I am not disposed to take advantage of the inaccuracy of language in a friendly correspondence. With this hint, however, if you will at this distance of time read your probably hastily written epistle, you will admit that your language would have justified such a charge, from one less your friend than

D. C. KELLEY.

Coroxa, Nov. 6th, 1866.

NOTE: Upon the suggestions of D. C. Kelley, of Coroxa Institute.

Dear Sir: With much that you said in your letter to me, of Nov. 6th, I am pleased, and I trust, that our correspondence will be of a character calculated to foster and profit our friends. Inasmuch, however, as you assumed but little positive ground, my notes in reply shall be brief.

  1. If we were better acquainted with my brethren, I think you would find them willing “to recognize the right of criticism where others hastily believe them in error.” We have no party to defend, and we are exceedingly anxious to be delivered from any errors which we may have received from the denominational bubble in which we have lived. It is true, we have preached and written much against “the errors of the mass,” but it has been under the solemn conviction, that the body of Christ is not composed of sects, and while the great masses of our people are controlled, to a considerable extent, by parties, all of comparatively recent origin, and none of which is recognized in the sacred Scriptures, and as we are assured that all of them are built upon uninspired creeds, we have found that countenance must be destroyed in their inability to convert the world, or lead the race to the true spiritual fountain, and hence, I trust you will bear with us in opposing

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Contents

  1. Introduction
  • Men, inferior to the origin of sects, submitted to the Savior, by thousands at a single hearing, and our judgment is, that like results would follow the preaching of the Gospel, if our contemporaries could be enlightened from the thraldom of the doctrines and commandments of men, inherited from the dark ages.
  1. Clarification of Misunderstandings
  • Should you know more of it, I trust you will become satisfied that you are mistaken in the intimation, that we dearly defined doctrine, whether truth or error. “From my standpoint, of course, I can take no offense at your language, but after looking a little deeper into our teachings, I hope you will give us the credit of believing positively, that Jesus is the Son of the living God, and that all who live under his government, he will acknowledge before the Father, when he gathers up his kingdom.”
  1. Discussion on the Word ‘Paradise’
  • You take no positive ground in regard to the word Paradise, in your letter; and inasmuch as I am aware, that you mean the denominations, perhaps, universally maintained that in Luke xxiii: 43, it has reference to heaven, I beg to encourage a discussion of a point that may be of some interest to our readers, to state, that we teach that the Paradise into which the Savior entered with the thief, at his death, was identical with the “hell in which his soul was not left,” Acts, ii: 31.
  1. Baptism and New Birth
  • I do not know that Mr. Wesley, at any period of his life, taught that “Baptism is the new birth,” but we all ought to know he maintained that Baptism takes away the guilt of original sin, and that “Baptismal Regeneration,” with Remonstrants, has its origin from the discovery set forth in your letter, that “Wesley inherited sinful natures.” This sin or occurrence is stated by Mr. Wesley, to be taken away by Baptism, and Protestants and Episcopalians call it “Baptismal Regeneration.” While we are framers of nature, I have not learned that our corruption, or mortality is sin, which must be pardoned by either water or some mystical regeneration, in order to attain to immortality. Jesus said of the innocent babes, “of such is the kingdom of heaven.” Sin is not inherited, but the transgression of law.
  1. Human Nature and Control of Passions
  • I admit, that “man is born of lusts and passions,” and while I am satisfied with the truth of the proposition, it is quite as true, that he carries them with him through this world. The purpose of the Christian religion is to enable man to control his passions, and hence Paul said, he kept under his body “his lusts and passions”—first after he had preached the Gospel to others, he himself should be a castaway.
  1. Role of Water in Forgiveness of Sins
  • Water forgives not our sins! God alone forgives, but in the New Testament baptism to the man whose heart has been gladdened by the belief of the truth, it is the act of faith, and intended for the remission of sins, and to the penitent alien, it is the act by which he puts on Christ. I agree with you that it was not intended to take away every sinful propensity but…

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“beget new affections.” God has ordained faith as the only condition of a change of heart from a love of sin to a love of righteousness, repentance as the sole condition of a change of life, and baptism the act, in which a good conscience is secured, or turned from the power of darkness, and translated into the kingdom of God’s dear Son.

You see, that we are not to be “innocent,” as to fail to tend something of a positive character, and name. My dear sir, if we are truly in earnest in desiring to know the truth, by which we may help our people to be saved, I trust the way is sufficiently open to see our differences. When you define my supposed “logomachy,” or your position upon regeneration, I will respond. Fear not to expose my errors, if you see them, and if you love me, I pray you to show me a better way than I have adopted. God will bless you for so doing. But if I am to defend the truth, I beseech you to listen to its admonitions.

Your Friend,
H. Fanning

CHURCH MANUAL AND PREACHERS’ HAND-BOOK

It is generally conceded that we, as a religious people, need such a book as is expressed by the above title. Our preachers especially feel the need of such a work.

At the request of brethren in whose judgments I have great confidence, I have consented to prepare a cheap book, consequently unannounced for the use of our preachers and elders. This notice is to call the attention of the brethren to my purpose, and to request all who feel like assisting me in this work, to send their suggestions or contributions to my address immediately. I shall need a variety of marriage ceremonies; also, suggestions as to the best funeral service, etc. Everything received will be duly considered.

W. T. Moore
CINCINNATI, O., Oct. 20, 1866.

Our suggestion is to study the Episcopal book of Common Prayer. It is a book of considerable style, and must complete and full in all its parts. Its language is sufficiently elevated, and the variety will afford forms for diversity of ceremonies on almost every occasion when formal worship will be required, besides its ceremonies are imposing and attractive, especially so, to the learned and elite. They are calculated too, in their use to accommodate the uneducated and boorish, to polish and familiarize them to the usages of the polite and cultivated, or the “higher” classes. Besides, these rituals are so convenient to the preacher, they relieve him from the necessity of all the drudgery of study, and the trouble of thinking for himself.

If the book be only as counterbalanced as the Book of Common Prayer, it will furnish the hearts of families and elders of the congregation, with prayers polished and well suited to all the formal worship, they are called on to go through, without troublesome forethought, distress.

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log their minds from their business matters. Besides, it will enable the man without brains or heart to conduct services just as well as the devoted and studious, thus producing equality. It will relieve the individual in his private devotions, from all that unpleasant and disagreeable contact with, and consideration of his own sins, that the self-examination and study in forming his own prayers necessitate, and will, in diverse ways, facilitate worship and relieve it of its most disagreeable features. If our Brother thinks the writing of prayers furnished to hand will be burdensome to some, and will deter the more devout from worship, he may still lighten the burden to them by introducing the Romish Rosary, and “counting it all joy” for a prayer. Pretty well all can then become a praying, worshipful, polished people. We will deter none from worship either by the uncouthness of our own unpolished thoughts, or by venturing them to perform anything at all unpleasant to the human heart.

We then have “Religious Manual” today and all except a few of the rural, uncultivated backward homes and rough unpolished town laborers, whose skills are not worth much, will be saved. No doubt but that such plans would have been accepted by Jesus Christ, for the relief of the better class, had it not been his misfortune to be born of, and mixed by persons of this same uncultivated laboring class, and he never could get over the evil influence of his early associations and training.

The Holy Spirit would doubtless have supported this tendency of the Savior’s plan of salvation, but unfortunately it took up its number in, and through uneducated, boorish men, and notwithstanding it put forth its mightiest power in and through them, it never could raise them to the appreciation of the wants of a well educated, highly cultivated and refined society. The supplying of this want was necessarily left to the development of a more erudite and polished age. We submit these as our suggestions and ask that they be only considered.
D. R.

REPORT FROM FLORIDA

Mr. Pleasant, Fla., Oct. 19th, 1868.

Brethren Fanning & Luce: The misfortunes of the late war forced me, with many others, to flee from our homes in Tennessee, and cast our lots with a strange people. A number of us, with two preachers, settled in Miller County, Southwestern Georgia, some forty miles from this point, where another Wourllec and myself, with our families, are living. Since coming to this country, we have established a number of congregations. One at Colquitt, of sixty members, another at Pataula, of one hundred members. Both of these are in Miller County, Georgia. The latter is not in as good condition as it should be. Besides these, we have planted one at Concord, which numbers eighty-five members, and is a fine congregation, in healthy condition. I look for a bright future for

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This church. There are also others, lately planted at Mew’s Lake, Pink Road, Oil Still, Pleasant Grove, and Jackson’s Blind.

Brother Love, who established the churches in Georgia, has also built up one at Bainbridge, Decatur County. Brethren Love and Hous, from the Baptists, and Neely, from the Methodists, have been our preachers in Florida. Brother Love is laboring at the last four mentioned. The good work has commenced in Florida, and is prospering in spite of all disadvantages under which we have labored; wanting means has crippled our church badly. When we were strangers, bringing strong doctrine to the ears of the people, the seeds, as usual, are waging an unrelenting war against us. Notwithstanding all, the good seed of the kingdom is sown, and is springing up in many places, bearing fruit unto life eternal.

We are destitute of Hymn Books. By chance, I happened to get a number of the Gospel Advocate, of May 28th, in which you published an article from Towner, concerning a new book to be published. Not knowing who it is that is doing the work, I address you, the information. Can you send me seventy-five copies? The congregation at Concord wish that number. If you can send the books, send by mail from Nashville to Albany, Georgia, from this point by St. Louis to Quincy, Gadsden County, Florida. So soon as they arrive, I will remit the prices. I refer you to Brother Hall, of Nashville, who is acquainted with me.

Your Brother in Christ,

JAS. S. HAVEN.

The Hymn Book mentioned is gotten up by Brother J. A. Beaty of Toronto, Canada West. It is not yet ready for sale. Will soon be, as you will see from advertisement on cover. It is simply a revision of the old Hymn Book, the plates of which were destroyed. We have seen the first forty pages of this new book. It contains, in the main, the hymns in the old book, either of the old ones left. But, a hundred and twenty new ones added; will be about the size of the old one, not so many pages, the print a little larger.

We do not expect it to be faultless. Think of more general consultation with Brethren who have been giving attention to the object of hymnology and psalmody of Christian worship, would have improved it in some respects. It can be used, without any inconvenient encounter, with the old book. It is on good, substantial, white paper, and we have assurance, it shall be well bound. It will be cheap—within reach of all. It comes to us in no way connected with organizations calculated to corrupt the churches of Jesus Christ. In purchasing it, no Christian will feel that he is contributing to an organization that, under the garb of religion, has turned the Christian to trample his brother’s blood, make widows of his sisters, or helpless, suffering orphans of his brother’s children. We anticipate then, that it will cover the wants of a Christian brotherhood, than any other book attainable. So soon as it is ready for distribution, we will make it known.

D. L.

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THE “FAIR-PROSPECT” CO-OPERATION

Of Christian Churches in Middle Alabama, convened with the Congregation of Disciples at Antioch, Pike County, Saturday morning, October 20th, 1866.

REPORT

  • Item 1: Made Robert W. Turner, Chairman, Dr. C. E. Reeves, Secretary.
  • Prayer by Chairman.

Called to order, read and approved the minutes of last year.

  • Item 2: Called for letters and received verbal reports from the several churches represented, most of which gave cheering accounts of the success of the Gospel during the present year.
  • Item 3: Requested delegates to enroll their names, which they did, as follows, viz:
  • From Antioch, Pike County: J. M. White, S. P. Barrow, H. W. Turner.
  • From Antioch, Montgomery County: John Redman, T. M. L. Moore.
  • From Pine Apple, Wilcox County: W. C. Kirkpatrick, Wm. Robertson, J. D. Edgins.
  • From Sandy Ridge, Lowndes County: Dr. C. S. Reeves, S. H. Stone, L. C. Reeves.
  • From Bercet, Lowndes County: A. D. Cowles, Thos. Mothershed.
  • From Pleasant Union, Henry County: J. W. Catt, J. D. Kennedy.
  • From Monticello, Pike County: H. Peters, J. Bledsoe.
  • From Family Grove, Chambers County: John Rudd, J. Hozeman.
  • From Macedonia, Tallapoosa County: J. L. Revey.

Brethren Hantzel and Gantzel, from Fair Prospect, Montgomery County, were present, but did not enroll their names.

  • Item 4: The Chairman appointed the Committee on Preaching, viz: J. H. Stone, A. D. Cowles, T. M. Moore, H. Peters, and J. M. White.

The hour of 11 o’clock having arrived, the Co-operation took a recess until 3 o’clock, P. M.

Brother Kirkpatrick preached the introductory discourse from the 2nd chapter of Paul’s letter to Titus, and dwelt lengthily on the duties and beauties of Christianity, followed by Dr. Reeves in a short exhortation.

3 o’clock P.M.

The meeting was called to order.

  • Item 5: Called for report of Publishing Committee of last year. Dr. Reeves, the Chairman of said Committee reports, that after conferring with several brethren of experience in the publishing business, and “counting up the cost,” we are not able yet to pay any brother to publish a paper for us, and notwithstanding we would be glad to have such a medium nearer home, for the present we recommend all the brethren to subscribe for Brother Lipscomb’s “Gospel Advocate” or other good and reliable publications.
  • Item 6: Appointed the following brethren a Committee on Evangelism.

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Report for the Coming Year

  • Chairman: Wm. C. Kirk
  • Members: C. S. Reeves, J. B. Harrison, T. M. L. Minton, H. Peters, A. J. Kennedy, John Rudd, J. J. Reeves, A. D. Cowles.

Evangelical Labor Report

  • Brethren Haplin and Turner for this year:
  • Travelled over 2,100 miles, preaching all the while.
  • Gained additions from all quarters.
  • Brother Turner:
  • Reports a very like report and has gained additions.
  • Brother Kirkpatrick:
  • Reports he has not been able to consolidate but about two months of the year.
  • During this time, assisted by the labors of:
    • Reeves, he has gathered 70 additions.
  • Dr. David Adams:
  • The additions will amount to about 100.
  • Brother A. J. Kennedy:
  • Reports nine additions recently.
  • Brother Mac James:
  • Reports he has gathered some 75 additions during the year.
  • Also constituted a church at Greenville.
  • Over 510 additions reported within our bounds during the present year.
  • Praise the Lord.

Additional Requests

  • Brother Reeves asked permission to read an extract from a letter received from Brother J. W. McGuffey, of Lexington, KY, in relation to sending donations of provisions to the “poor saints’ fund.”
  • A committee of three brethren was appointed by the Chair to take into consideration the matters contained in the letter, together with the wants of our poor and needy generally:
  • Members: S. B. Stance, A. D. Cowles, and William Robertson.

Meeting Schedule

  • Monday morning met again in cooperation.
  • Preaching:
  • Tuesday night by Dr. H. L. Houghton.
  • Lord’s Day by Brother Perdue, of Augusta, at 11 o’clock A.M. and 2 o’clock P.M. by Dr. Hopkins.
  • Nightly meetings by Dr. H. L. Houghton to pray larger orders and attend to the committee.

Committee Reports

  • Reports of Committees:
  • Committee on Evangelism:
    • “We feel grateful to our Heavenly Father for the success which has attended the proclamation of the Gospel the last year. Especially do we express gratitude for the results of the united efforts of our traveling evangelists, Brethren Hopkins and Turner, and therefore earnestly recommend that the several congregations among whom they have gone preaching, each bear their proportional part in sustaining them for the labors already performed.”
  • For the next year, we do not feel able to employ and pay evangelists as formerly, and therefore recommend the deacons of the several congregations to revive the church treasury system, as the New Testament requires, by taking up collections on each first day of the week, so as to have the means on hand weekly to give to any and all of our preaching brethren whenever they may call on us.

THE GOSPEL ADVOCATE

Notwithstanding the great need of preaching now—more than at any former period since the Reformation—we have to explore our poverty and inability to sustain traveling evangelists, and therefore recommend a better plan than the above. It is true, we agreed on Brother Hopkins and Turner to travel around to the work of evangelism, but two of the congregations from whom we expected help having withdrawn from the Cooperation; the balance, bad as we regret to lose the services of these good men, do not feel able to sustain them in the same way another year. In conclusion, if the officers of the churches will do their duty in seeing that all the members contribute to the treasury as the Lord prospered them, we will have something always on hand, just as it may be, for the support of evangelists.

Report unanimously concurred in.

We, the committee, to whom was referred the consideration of the poor in our connection, beg leave to submit the following report:

After consultation with the brethren from the different congregations, we find that the common blessings of life. The present crop of corn being very short, the hog-cholera having killed out most of the hogs, together with the general destitution produced by the late war, we are decidedly of the opinion that the next year will be the hardest year for the poor that we have yet passed through, and would therefore respectfully suggest that the substance of this report be communicated in our minutes for publication, in order that our Christian brethren at large may contribute for the relief of the needy in any way they may think accords with the New Testament Christianity. All of which we respectfully submitted.

Report unanimously concurred in.

Brother Perdue asserted that he had ascertained from Brother Barnes that he had some new views on the subject of Cooperation, and therefore suggested that he be formally invited to address the body on the subject. Brother Barnes accepted the invitation, but the hour for teaching having arrived, his address was postponed until 3 o’clock, P. M.

At 3 o’clock, P. M., Brother Barnes arose and read several chapters from the New Testament, and then read several chapters from a written manuscript he held in his hand, accompanied with a lengthy comment, then sat down. The Chairman then called for a volunteer to respond to Brother Barnes. No one else appearing, Dr. Reeves rose and addressed the body.

THE GOSPEL ADVOCATE

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On the same topic until the hour for preaching arrived, when the Co-operation again took a recess until tomorrow morning 8 o’clock.

It was finally decided by the brethren that our plan for sending out evangelists was excellent, and according to the Holy Scriptures, but unfortunately our purses, our money, our contributions and meeting houses and other means are sadly deficient in this year, A. D. 1866.

Tuesday morning 8 o’clock. Met according to appointment. Spent an hour in fervent prayer to the God and Father of our Lord Jesus Christ, in which all of the dear brethren assembled to unite with full purpose of heart. Never was witnessed more earnest devotion and Christian reliance upon God than was unreserved from time to time in these prayer meetings. If the other good is accomplished, it is worth all the trouble of going, to see and unite with the Christian brethren and sisters in heartfelt prayer, supplications and giving of thanks.

Kill 13th.—Brother Hawkins stated that some of our Baptist brethren in Southwestern Georgia, calling themselves “United Baptists,” had expressed themselves to him as firmly disposed on the subject of Christian union. They have proposed to hold an association somewhere in the vicinity of Columbus, Georgia, between now and next spring, (the exact place to be published by them,) and would then and there consider the subject of a union with all Christians upon the Bible alone as the only standard.

Our body then appointed the following brethren delegates to meet with them in conference: W. C. Kilpatrick, F. P. Perdue, J. M. D. Hopkins, C. S. Reeves and J. M. Barnes. Brother Hawkins to correspond with the Baptists, Post-office Colquitt, Miller County, Georgia, and Brother J. M. Barnes to correspond with our brethren, Post-office Greenville, Ala. (This is the same half of Baptists of whom the good and great Cyrus White, for whom I was named, was once the acknowledged leader. Among them there are very many excellent Christians. Cyrus White was one of the best men I ever knew—was one of the greatest reformers of his day, and was one of the few of each who sacrificed everything, even life itself, for Christianity. Many thousands will bear me witness to these statements. I would regard a union with these good people, upon the New Testament alone, as a grand achievement for the Redeemer’s Kingdom. In my judgment they have always been, like the Savior said to Zaccheus, “not far from the kingdom.”)

Adjourned.—That this body do now adjourn to meet again with the congregation of disciples at Burel, Lowndes County, Ala., on Friday before the third Lord’s day in October, 1867.

Robert W. Turner, Ch’n.

C. S. Reeves, Sec’y.

THE GOSPEL ADVOCATE

Dover, Missouri, October 31st, 1866.

Brother Lipscomb—Dear Sir:
Please find enclosed a check for one hundred and twelve dollars, ($112,) the contribution of the church of Christ at Dover, Missouri, for our suffering brethren at the South. Our brethren here have been most liberal in giving for the relief of the Southern people generally, as have other people in the community; yet, as a Christian congregation, we had given nothing. We feel it to be our imperative duty to give something in the name of the church.

We regret that it is not in our power to give more, and hope that we may yet be able to do so. But the terrible and merciless war through which we have passed has greatly embarrassed the pecuniary resources of our brethren here. This little amount, Brother Lipscomb, you will please dispose of to the relief of your judgment for the relief of our suffering brethren.

“I was a hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. These shall go away into everlasting punishment.” – Jesus.

“Whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him.” – John.

Yours in hope of a better world than this,
S. T. MENG.

OBITUARY

From a letter from Sister Fanny Desert, we have the sad news of the death of her father, Brother J. H. Curtis, of Richmond, Tennessee. He died the 16th of August last, and died happy and perfectly resigned to death. For a number of years we have known Brother Curtis.

He was always found him the same unpretending, devoted, and diligent in the service. He was simple in his manners, industrious and frugal in his habits, kind and benevolent in his dealings and associations with his fellow men, and ever willing to do whatever the Lord required. Such are the impressions that he always left upon our minds. The brethren and sisters around Richmond have failed to assemble themselves together as the Lord requires, for a number of years, but we have been satisfied the fault was not with Curtis. We always found him ready to do whatever the Lord required. We tenderly sympathize with Sister Curtis and her children, in the loss of a companion and parent, so kind and faithful. But their loss is his gain.
D. L.

FELLOWSHIP

Church at Dover, Mo., $812.00; Brother near Trenton, Tenn., $50.00; Col. L. D. Myers, Columbia, Tenn., $10.00; Brother M. Dixon’s Springs, Tenn., $25.00. The above amounts have been received for the destitute South.
D. L.

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