THE GOSPEL ADVOCATE
T. FANNING, Editor
J. LIPSCOMB
VOL. VIII
NASHVILLE, OCTOBER 2, 1866
NUMBER 40
“THE ADVOCATE AND G. W. ELLY”
(A NEW ORGANIZATION)
Brethren Fanning & Lipscomb:—In your American Christian Review of August 30, 1866, I found some columns under the above heading, written by my former friend and brother, G. W. Elly, President of the Kentucky Christian Missionary Society, to which I would attempt a reply if I could entertain the slightest hope of edifying the church or convincing the world of any of the very flagrant sins of the times. There is scarcely a sentence in the piece that does not richly deserve a more severe reply than should appear in a journal devoted to the discussion of subjects of a religious character. While, therefore, I find it not possible to reply to it, a few general statements touching matters involved may perhaps contribute to the advancement of the cause of the letter. While I desire no controversy with my brethren, there are questions of serious moment involved, to which I consider it becoming to comment. That many of our friends are questioning the authority or validity of organizations to do the work of Christ is beyond all question. That they are sincere, however, in calling this labor “church cooperation,” may admit of doubt. These missionary societies are not composed of churches, but of individuals, by paying a certain amount of money. In the work accomplished by them, the credit is mainly given to them and not to the church. Indeed, ne-
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According to President Elly’s statement, these associations plant churches, set them in order, and supervise them generally.
I am not disposed to enter into any very minute statements in regard to human organizations for religious labor, but it may not be amiss to notice briefly the impression they make upon thousands quite as intelligent and sincere as their ablest advocates.
Worldly governments for the ungodly have possibly been of service in restraining the wicked and protecting the righteous, but no one shall conclude that they are competent to prepare men for immortality. It has always seemed to me that Romanism may have accomplished some service in its operations amongst barbarians and semi-savages, but it does not thus argue that it is authorized by Heaven. When we come to examine it, in its reality, we learn that it is an assumption, and its head stands in the place of God, showing that he is not. Whoever pretends to give rules for the Lord’s household, opposes and exalts himself above the Lord of the household.
We cannot deny that Presbyterian and Methodist societies have exerted a great amount of religious influence in the world, and have made converts by hundreds of thousands, but no societies, they are unknown in the Scriptures, and it is a matter of doubt if they, too, do not stand in the place of a divine organization, and appropriate to themselves the honor which belongs to the church of Christ.
It cannot be doubted that Temperance societies, Odd-Fellows societies, and Masonic societies, have done immense good in the world, by restraining the vicious and relieving the distressed, and if no organization could be found on earth, superior to these, to accomplish the same work, it would certainly become us all well to make application for admission into them. But when we examine these organizations a little more closely, there is not a single feature in them, except what is from the Scriptures, that is worth a straw. They have not only taken from the Bible all that is valuable in them, but by assuming independence, they rob the church of much of her honor, and accomplish not half the amount of good the same talent, money, and labor might accomplish, by being employed in the cause of Christ.
There is another view that should not be neglected, viz: If all men were truly Christians, these organizations, their warmest friends would not be needed. I would not undertake to say, that the friends of these societies are like a certain class of old, that would not go into the kingdom themselves, but such as were entering, but can their ability to do the work of the Father, taking all things into consideration, there is room to doubt.
Missionary societies, if we understand their character, are not mere conduits for conducting the affairs of the church. Many have asked the question, if we are not to exercise our common sense in the performance of labor that is not defined in the New Testament? To be sure, we are to
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Study in each church and in every section, carefully the work we are called to perform, but there is a rule to govern all religious associations, viz.: “To perform just together in the same mind and in the same judgment.” If the purpose is to build a meeting house, it is a matter of expediency whether we employ stone, brick or wood, but Christians are to “contend one for another,” and taking into consideration all possible conditions of the question, they must yield to each other and be one. The subject of schools, the publication of papers, books, etc., are matters of expediency, and while some may work to advantage by employing such means, all are to agree and act as one man. We are required to work with one hand in order to supply our wants, but whether we be carpenters, stone masons, blacksmiths, or farmers, these are matters of expediency. If we choose to become tillers of the soil, whether we cultivate plants alone by digging, or partly by plowing; and whether we need houses, open or darkened, these are matters to be regarded by circumstances.
But when we speak of the work of the church, there is no room for expediency. This, we are aware, is the great matter in dispute. I once attended a ministerial meeting, in which the chief defender took the following grounds: “Principles are eternal, elemental, and never change, but plans must vary to suit the different ages and states of society.” At that view, even the simplest plans, but upon a more careful examination, a more dangerous doctrine could not be uttered. Some, at a very early age, assumed that God had given the church the right to change external—so called—forms, but not the substance of religion.
With it, it has been assumed that the immersion prescribed, John Cahill, most late writers, including all protestant leaders have followed closely in the footsteps of the mother of harlots and abominations of the earth. Therefore Parker, and modern minds generally say, “This bow of religion amounts to nothing.”
We ought to know that the heart of religion is everything. It is the heart in what manner we break the bread and drink the wine, that constitutes the supper, and the heart in what mind we go down into the water—that constitutes baptism. The rule applies to every act of faith. Now we undertake to say that God pre-scribed the how of every thing spiritual that is to be performed, and there is no “expediency” in the whole affair of religion. He has ordained the church as the pillar and ground of the truth, and set the members as it pleases him in the body, and every religious notion is one of authority.
We have been asked by our brethren, to point out a better way than that delineated by the missionary societies? Therefore, we will be permitted to offer a single reason for objecting to human organizations to do the work of the church. Our view is that such societies are employed as substitutes for the churches, that they stand on ground the churches are entitled to occupy, and that they do, to all intents and purposes.
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poses, usurp the authority of the churches, and thwart the designs of Jehovah. They make void the churches of Jesus Christ and the law of God. As to the better plan, we can make at present but brief statements.
- Christians are fully authorized to cooperate together, as Paul and Barnabas, in carrying forward the work of the gospel.
- In the adjustment of public difficulties different churches are authorized to cooperate in bringing out the truth, and the Spirit’s rule of action, as in the example of the churches of Antioch and Jerusalem.
- Churches in different sections are fully authorized to cooperate in relieving the poor, sounding out the gospel, and in the accomplishment of every divinely authorized work, as is clear from the example of the churches of Macedonia and Achaia.
Should our brethren become willing to examine these matters calmly, we will be one again, but if not, heresies will abound. The indications for getting rid of human authority and human laws, with many who yearn for real truth, are not, to my mind, very flattering. But truth is powerful, and surely the people who so long have been bound by the Bible alone cannot, in large numbers, be induced to abandon the ground upon which we have fought so many successful battles in the Lord’s cause.
THE ANCESTRY OF THE BAPTISTS – NO. 3
Bro. D. L. Linscomb:—As there are complaints of the length of some pieces in so small a paper as the Advocate, and as I shall probably be from there when your paper appears, I have concluded to utter another necessity in the Ancestry of the Baptists. As I have introduced three learned Baptist witnesses to prove that the Baptists were not known to history before the seventeenth century, I might introduce a fourth witness to prove that he attempts to show that the Apostolic churches of the Acts of Apostles and the New Testament were Baptist churches. This witness is William C. Dunning, Professor of the Greek and Latin languages at the University of Indiana. We deny that any Baptist church can be found in the New Testament. That they were congregations of Jesus Christ and of God, and were designated by the Holy Spirit to be disciples, Christians, brethren, saints, and not Baptists. It is high time that the idea that all sects and denominations can be found in equal amount, and in so plain a book as the New Testament, was exploded. Nothing is more common than to hear it said, after a good discourse has been delivered, that is Catholic, Episcopal, Presbyterian, Methodistic and Baptist doctrine. Now, if the New Testament were an unprincipled book, and authorized or taught the whims, isms and contradictions of all these sects, it would reflect immensely upon the wisdom of its author.
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Subtly more does it reflect upon the inspiration and wisdom of the Holy Spirit to attribute such jargon to him. It does not follow that, because the primitive Christians immersed believers only, that, therefore, they were modern Baptists. They were more than Baptists; they were Christians in faith, deeds, and spirit. If any one desires to perceive the difference between the mother of all Christians and the modern Baptists, let him study the first seven chapters of Acts, which is occupied in giving the history of that mother church.
Rome is the mother of sects.
Then there are but two mothers. How often do we hear the expression, “A Pentecostal baptism. A Pentecostal sermon.” “All outpouring of the Holy Spirit upon the multitudes, which bore them down like a thunder.” I would like to know when one of our sectarian neighbors heard a Pentecostal sermon, such as Peter preached in Acts 2. They saw such results, and there followed distress and penitent believers immersed in order to pardon, and the reception of the Holy Spirit, and the promise of eternal life.
If they ever saw anything approaching it, it was among our people, not among theirs! On this memorable occasion the Holy Spirit came to the believers, and in their reticulated seasons they say he comes on the unbelievers to produce faith.
Their differences are widely known as the good and the radicalism. I will introduce Lillith, who is a pedo-baptist, to prove that the modern Baptists are in the seventeenth century and with Apostles, not in any century before the seventeenth century. That before the seventeenth century they were like Melchizedek, without father or mother, beginning of days or end of life. I have not found the name Baptist on the pages of history before the seventeenth century.
In his History of the Christians, Smith says: One Baptist church was formed in England in 1612, another in Holland, and another was in 1616.
See Crosby’s History of English Baptists, Vol. 2, page 141:
Needham, Vol. 2, page 309.
In Vol. 1, page 15, he says: “The Catholic Baptists separated from the independent congregations about the year 1630, that set themselves under the pastoral care of Mr. Jessey; and having renounced their former baptism, they sent over one of their number (Mr. Olmit) to be baptized by one of the Dutch Anabaptists in the same manner.” A strange and unaccountable conduct for unless the Dutch Anabaptists must derive their pedigree in an untempered line from the apostles, the reverse of this must have been unbaptized, and consequently not capable of communicating the ordinance to others.
Here the judge in the Baptist chain of succession breaks unaccountably. According to Henricus and others, the English Baptists descended from the Dutch Anabaptists, and the English Smyth in the seventeenth century, and not the contemporary sons of worthy sires who lived before Luther’s time. You must prove that the worthy sires lived before Luther had come, and that the
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The Baptists of 1866 are their degenerate sons. The Baptists of 1866 are the degenerate sons of the Baptists of the seventeenth century, and not of men who lived before Luther. The rule laid down by Dr. John De Wickliffe, the morning star of the English Reformation, was the New Testament, is a perfect rule of faith and manners, and ought to be read by the people. He was of the fourteenth century. The modern Baptists say we must have creed. The chief foundation laid down by Luther was, that the Scriptures was to be the only rule of Christians. Neal, Vol. 1, pages 51, 101. See Neal’s History of the Baptists continued in Supplement to chap. 3 and 4, and of vol. 5. He confines their history to the seventeenth century altogether.
There were Anabaptists or rehabilitators enough before the seventeenth century, and they were not Baptists. The people whom you claim as the ancestors of the modern Baptists, “called themselves Christians, believers and disciples, (as we do) and claimed to be the followers of Christ and the apostles, and this is about all we know of their theological creed.” Beadiet, [Page 51]. The Bible alone was their creed—they opposed hearing from and war in all its operations and paths; they were pure, mechanics, merchants, teachers, sailors, etc. Read Mosheim’s account of the Anabaptists and Mennonites, Vol. 3, pages 230 to 372. They professed a contempt for condition and science, and claimed its utility, as well as in its pernicious effects. Page 230, 431. They claimed a descent from the Waldenses, who descended from the ancient Christians. They placed the essence of the Gospel in humility and piety; these were the marks of the true church instead of doctrines. They were persecuted and accounted heretics.
Yours truly,
J. C.
For the Gospel Advocate.
THE ISSUE—NO. 2
The great difficulty in the way of the salvation of the world is unbelief. This unbelief is the child of ignorance. Ignorance, when information is accessible, is a sin. The good Lord has given us the sun for a light and eyes to see. If any one refuses to open his eyes, and any evil befalls him, the blame is his. Little trouble and the exercise of faith only require it. Equally true is it that the good Lord has given us his word to enlighten and guide us, and enable us to understand, appreciate and follow that word; but he does not compel us to read it. The Bible may be called a great luminary, throwing its rays of resplendent light back across all the past, and forward across all the future. O what thought it brings the past and future thus brought before us to contemplate! What good, however, will he derive from this history of the past who does not understand it? To what purpose has God furnished us with the glorious light, unless we open our eyes to see, our…
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Content
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It seems to hear, and put forth our exertion to enjoy; but men do not believe. Why? They do not understand. Why? They do not stop in their mad rush after the things of this world to examine. Oh, that men would open wide their minds to the glorious blazing light of Heaven’s truth that tells of the “goodness of the Lord to the children of men.” But I propose to show, in conclusion, that another great difficulty now in the way is faith.
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Faith is neutralized by party interests! I ask my contemporaries, is it not unreasonable that the founders of any creed should have discovered the whole of truth and presented the world with a perfect proclamation? Why then continue to interpret the Bible by fossilized opinions?
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A rapid glance at the question is all that I can take at present. Jesus says, “He that believeth and is baptized shall be saved.” Men, unwilling to trust the Lord now, demand something more before they submit to baptism. They demand proof before the work is done. Jesus says, “Come unto me, all ye that are weary and heavy laden, and I will give you rest.”
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Men, unwilling to come to the Lord through His appointments, invent expedients of their own through which to prove and “save.” Before they come to the Lord, hence, catechumens in ancient, and seekers in modern times. I challenge the world to show, outside of the Bible, ecclesiastical or profane history, any mention of this morning’s benediction, seeking or gaining religion after the days of John Wesley. Bishop Morris says, “Who can tell of the moment’s best until the Methodists waked it up?”
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Now our Baptist brethren have borrowed this thing, and I still hold to it. James says that, “as the body without the spirit is dead, so faith without works is dead, being alone.” The disciples say, “Wherefore, being justified by faith, we have peace with God.” Can any man believe both these positions? Of course not.
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Jesus says that the world cannot receive the Spirit: Peter says that God gives the Spirit to them that obey. Popular theology leads that until we receive the Spirit, we cannot obey. Jesus and apostles say, “Come,” “believe,” “repent,” etc. Popular theology says, “The Lord does not do anything until we do.”
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Jesus says, “I came to receive and seek that which was lost.” Paul says, “But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.”
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Popular theology says, “All men are totally depraved by nature and incapable of doing a good thought or doing a good action.” Peter says that baptism, with its antecedents, is the remission of sins. Preachers all over the land tell the people that it is a matter of indifference, and that we are saved by faith alone. The Bible tells us that Jesus went down into and came up out of the water—that the baptized are called, planted, raised, washed, born, etc. Preachers say that a little water or…
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even dm11p )iWJfel’$ lo.i ol’ wutct• on a. nmu’,.; head, saying tu him, “H;n·iug yonl’ hclWt spt·inl,lcll ft”<>lll :111 evil cou~cieuo;c uno.l yuur IJ.,dy mr;,;/wc )”t’lt h:tnJ uot hcli C\’CU miyld ltelii:Vt!, Wit~ IJdi~t-t’lllifluJt’•.! life.” Prl·achcrs often ;.ay, “.. :b’lti~h is WI’OUGHT ill the heart lJy the l!lll~··gy or Lhc Huly Spil•it, :llltl is ~-he feu it ot’ rcgcnct’;ltiuun !” J csu:,~ prayed that all hi :!I tlisdplcs “mi()ilt be 11111.!” l’aul say:> “th<‘l’•l is oue hotly.” Pt·ca{·bcrs often th:wk GoLI Lhat there nrc so many (‘hllrchl,)~. Tltoy point to Rom•l1tiut’S(‘!f to him autllollow him! Lie will ~:tl’l’ ycJ\1! (‘,ma to ,h,mx, ‘ l'<Jat ly! He j,; alllc!!
D. SWERENE.
For the Gospel Advocate.
WHAT MUST I DO TO BE SAVED?
This question can be illustrated from Acts Xl’i: :liJ. This, perhaps, is one of the most important questions ever put to an apostle, while the answer is equally as important. As we must do what was required in the days of the apostles, many religions in this day contend that a man can do nothing to be saved or pardoned. Perhaps I shall better state this question before we investigate the question under consideration, because, if we cannot do anything to be pardoned, it will be useless for us to say it proves an impossibility.
The first passage that I introduce to prove: I hut a sincere can ~c, :mll go i!lto Duml:<:< whidt nrc .ap-poink•llor thee to tlo.”
We c;um• 1t l'{·a~omtblr onn<;ltul~ lh:~t ont• T.·Jr~l would ltavr.- told l’aul tu :.!”to D:tlll:-llc•d wlwu l~hri:st :tpp{•:ll'<‘ll to hlm on his w.ty t<J
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Damascus, but what if they do, they contend so not from any proof in the Bible, but from their notion, which is worth nothing, compared to the word of God. Paul leaves us not in doubt whether his sins were pardoned on the way, or at Damascus. Paul has told us what one of the all things was, which proves his sins were pardoned when Christ appeared to him. He says that Ananias told him words, and he baptized him, calling on the name of the Lord. Again Paul says, Rom. viii: 2, “For the law of the spirit of life in Christ Jesus, hath made me free from the law of sin and death.”
From these two passages we know that Paul was not made free from sin before he obeyed the law, and as the proof is that he had to go to Damascus, to hear the law of all things appointed for him to do, after Christ appeared to him, our faith is then the word of God, that his sins were not pardoned until he obeyed the commands which were appointed.
The next passage we introduce to prove we can do something to be pardoned, will be found recorded in the 6th chapter of Romans. Paul says, “But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you.”
Being then made free from sin, ye became the servants of righteousness.
For still further proof, we refer to 1 Peter ii: 22, “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.”
Again, the Apostle James says, ii: 24, “Ye see then how that by works a man is justified, and not by faith only.” And the Apostle John says in the book of Revelation xxii: 14, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” And last, though not least, Christ says, Matthew vii: 21, “Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doeth the will of my Father which is in Heaven.”
We could introduce many other scriptures to prove this proposition, but think those will suffice to establish the point. Let us look at the evidence directly against the idea that we must do something to be pardoned or justified. I have introduced Paul to prove that we are justified by obeying the gospel, that every doctrine which was delivered.
I have introduced Peter to prove that we have a right to the tree of life, and may enter in through the gates into the city by doing his commandments. I have introduced Christ to prove that we enter into the Kingdom of Heaven by doing the will of our Father.
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Father which is in Heaven. I cannot see how any one can fail to believe this proposition after proving that we are
- Made free from sin by obedience.
- That we are purified by obedience.
- That we are justified by obedience.
- That we have the right to the tree of life, and enter in through the gates into the city by obedience.
- That we enter into the Kingdom of Heaven by obedience.
Having now proved clearly that we must do something or something to be saved, we now propose to answer the interrogatory put by the Jailer, “What must I do to be saved?” This question was put by the Jailer to Paul and Silas, and their answer was, “Believe on the Lord Jesus Christ and thou shalt be saved and thy house.” Let no one conclude that we can be saved alone from the dead command given to the Jailer, he called they continued their discourse to him, and they spoke until he bore the word of the Lord, and lo all that were in his house, and he told them to be saved both of the night and was baptized, he and all his straightway. We have here that Paul preached faith, repentance, confession and baptism, but how do we prove this proposition, as only faith and baptism are mentioned or the Lord commands preached by Paul. I contend that Paul preached repentance and confession to the Jailer and his house. For proof, I refer to Peter’s discourse on the Day of Pentecost. He preached on that day, at Jerusalem, the Word of the Lord, which was according to the prophecies of Joel in Acts 2. They both prophesied that the word of the Lord would go forth from Jerusalem.
Christ said, after his resurrection, when he commanded the apostles, that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. But when was this preaching to take place? We know, when they were baptized with the Holy Ghost, because they were to tarry in Jerusalem until they were endued with power from on high. Peter preached this discourse referred to according to the prediction. He was told by Christ what to preach, he was told by Christ where to begin, and we have the discourse of Peter recorded in the second chapter of Acts.
When those who heard Peter preach, and were pricked in their hearts, they said unto Peter and to the rest of the apostles, “Men and brethren, what shall we do?” Peter’s answer was, “Repent and be baptized, every one of you, in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
Now bear in mind what we wish to prove here is, that Peter preached the Word of the Lord, and when he preached the Word of the Lord, he commanded them to repent and be baptized, which proves that Paul preached repentance to the Jailer and his house, when he preached the…
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word of the Lord unto them, because we know that the word of the Lord is the same, whether preached by Paul or Peter. But some may be ready to say that we have not proved that confession is necessary to salvation; he putteth a little and we will let Paul tell us what he preaches, when he preaches the word of faith. Rom. x; 8-9. “But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach: that if thou shalt confess with thy mouth the Lord Jesus Christ, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” We learn from Paul in the 8th verse, that he preached the word of faith, and we learn from the 9th verse, that the word of faith was, that if thou shalt confess with thy mouth the Lord Jesus Christ; secondly, to believe; thirdly, to confess with thy mouth the Lord Jesus, and finally, to be baptized in the name of the Father, and of the Son, and of the Holy Ghost. This is the law of the Spirit of life in Christ Jesus, which Paul says made him free from the law of sin and death. If this law made Paul free from the law of sin and death, why may not you, reader, obey the same law, and be made free as was Paul.
THOS. J. SHAW.
OAKLAND, near Lyndelburg, May 31st, 1896.
Dear Brother LECONTE—again I am permitted to drink the clear cold spring water, breathe the purest mountain air, and gaze on the picturesque scenery of my native hills and valley of my home, in the mountains of East Tennessee. My health is still bad, but I am slowly improving. My home is gladdened by that sweet little girl. “The Gospel Advocate,” which I received mailed to my address, for which you will please accept the grateful thanks that come from a thankful heart. It is indeed a priceless gem, much as it is with the spirit of primitive Christianity. It is, indeed, an “abundant” that I hope may ever breathe and labor to disseminate in the hearts of others.
I will try to make you a “club” as soon as I get able to interline with the brethren again. I wish, through your paper, to return my thanks again to the dear brethren and sisters with whom I met in my tour, for their kindness to our school, and for their encouragement.
I must state that Bro. G. W. Barber has opened a school at Buffalo Church, Carter County, Tenn., with eighty pupils, which has increased to one hundred and ten in two or three weeks.
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and it is still growing in interest. The brotherhood is alive to the subject of education and will take steps to continue the school, and you may look for some brother or myself round again next fall. Our present school is for ten months.
I was pleased to learn on my return that Bro. J. W. Hartzell, in company with Bros. T. J. Wright and J. R. Scott was holding a meeting with the congregation in Limestone County, (where I had been preaching for three months) which resulted in thirty-two additions to the Lord’s little band of disciples there, poor in this world’s goods but rich in faith and good works. These thirty-two, with twenty that confessed the Lord, at my last visit there in July, with these dear brethren, Wright and Scott, makes fifty-two that have come up to the help of the Lord against the mighty; there within four weeks. To the Lord be all the praise.
Yours in the one hope,
G. H. CHOATEWHITE.
For the Gospel Advocate
Montgomery, Ala., Aug. 26th, 1866.
Brethren Fanning & Lard—Since it appears that, through the pages of the Advocate, information as to the success of the original gospel is announced, I desire to add to the reports by giving you an item or two in regard to our eventful and unfortunate congregation at Montgomery.
We have been taught, year upon year, by those who understand the truth, yet such have been the troubles of the four or five years past, that our courage was but equal to our obligation, but we are aroused, and have renewed our zeal, and with one accord fire comes up again to that which had well-nigh been extinguished. One of you who has labored for us will rejoice with us that there was within us such a will as well as mental influence recovery from our waywardness. Our beloved brother, J. M. Pickens, from your state, spent some time with us, embracing the third Sunday in July, and his labors were successful in putting the work in duties which led to the honor of the Lord, and in adding by baptism ten, and producing an interest, and honorable things from which results will follow, and in this connection we take occasion to say to those who, in Tennessee, have thought to send our celebrated brother P. to places like our own, that they can have the consolation that they have been the means of scattering bread upon the waters to be gathered up many days hence, and we hope his hands, together with those of others sent out, may be helping, for we continually believe the times are propitious, the people are humiliated, truth is with less of the olden spirit, having conscientiousness, and great results; the force of the efficient weapons with the stamp of truth upon them, is re-
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637
Extract from the Gospel Advocate
New Lame, Sept. 14th, 1866.
Dear Brother Lipscomb—
I wish you to publish the Maury County Co-operation and Constitution Meeting. It meets on Thursday before the third Lord’s day in October, at Cathey’s Creek, Maury county. The brethren are requested to attend, that we may counsel together and try to understand our Master’s will; that we may do it; that we may have a right to the Tree of Life, and enter through the gates into the city. Our evangelists have had good success this year. Bro. Lee has just returned from a preaching tour of three or four weeks. He states since the fifth Sunday in July there have been 178 persons baptized at the meetings he has attended mostly in this county. Brother Lipscomb let us all live as we should, and the success of the ancient Gospel is sure in Middle Tennessee. I hope, the Lord willing, to see you at Franklin. That meeting will be large from present prospects.
Yours in hope,
D. R. SOWELL
Should circumstances favor, we doubt not there will be a larger attendance of the disciples of Christ at Franklin the 9th of October than was ever held in Tennessee. A number of brethren from a distance have signified their intention of being present. The cholera in Nashville will possibly affect many, and yet we hope and pray for the abatement of the terrible scourge before that time. It already shows signs of abatement in our midst.
J. L.
NOTICE.
A meeting of the Stockholders of the Educational Association is called to meet in the town of Franklin, Tenn., at 10 o’clock, October 11th, 1866.
By order of the Executive Committee.
DAVID LIPSCOMB, Sec’y.
THE GOSPEL ADVOCATE
For the Gospel Advocate
Jonesboro, Ga., Sept. 15th, 1866.
Brethren Fanning & Lincolns:
I have just returned home from a tour of some days. Had a meeting in Walton county for three days, embracing the fourth Lord’s day in August. Had three additions. The meeting was broken up by the incessant rain. One month before, Bro. Lamar had twenty-nine additions to the same congregation of disciples. Being disappointed in my visit to Jackson County, I turned and went to Acworth, and preached at night on the third Lord’s day, in the Baptist house of worship. At this place we have many friends, and if we had the good and nice meeting-house that I built there, which they have torn down and moved away, we could do something of importance at that point. I held a meeting of six days, including the second Lord’s day at Allatoona, Clark county. Had six additions to the last congregation of disciples at that place. I have many urgent calls from various sections begging me to come and help them—more than I can possibly fill. The box of clothing sent me I have divided out the best I could to the poor, needy widows, and orphan children of the brotherhood, and I, in behalf of them, return a thousand thanks to the donors.
Yours affectionately,
NATHAN W. SMITH.
For the Gospel Advocate
Bristol, Sept. 18th, 1866.
Dear Brethren Lincolns:
The East Tennessee and Virginia Cooperation met Saturday, September 8th, at Four Valley, Washington county, Virginia. Fourteen congregations were represented. The report of delegates shows a membership of 186; of this number 251 were added since our last meeting. The brethren pledged themselves to do all in their power for the advancement of the Gospel, notwithstanding the financial pressure and embarrassed state of the country that now exists.
Our next cooperation meeting is to be held at Tuckaseghee, Carter county, Tenn., commencing Saturday before the Second Lord’s day in December, 1867. We regretted that you, Brother Fanning, and others from a distance failed to attend our meeting.
At a meeting of three days held at Walnut Spring, Washington county, Virginia, including the first Lord’s day in this month, we had twenty-six additions, twenty-one by confessions, three from the Baptists, and two by recommendation. Bro. J. C. Campbell assisted us part of the time. At this place last Lord’s day we had two confessions.
Your brother in Christ,
SAMUEL H. MILLARD.
THE GOSPEL ADVOCATE
039
HAWTHORNE, Mass., Sept. 15th, 1866.
Gents:
Enclosed please find a check on the First National Bank, Hawthorne, for twenty dollars, from the Church of Christ in Ayers’ Village, Hawthorne, Mass., for the poor saints wherever they are. Gents, we would send more, but we are poor, we are only thirty in number, and only ten male members, and they are all laboring people. We meet in a little hall belonging to my brother and myself. We are struggling among all the opposition that can be brought in one small place, but we have the word of the Spirit. They cannot stand that. My brother and myself are two poor boys striving to get along in the world and maintain a Christian life. Our business is small, about eleven dollars per dozen. We have no friends outside of the church. We could do better in some other place, but if we get away the church will go down, and we are determined to stand by and all pull together.
We intend, if the Lord prospers us, and we can get some help outside, to build a small meeting house here, and make a great effort to see if we cannot get the people to come and hear and be converted, that God may pardon them. Brother William speaks to us every Lord’s day, and the rest of the week, we make hats. We started here in my house September, 1863, with eight members, and now we number thirty.
We cannot be discouraged, for the Lord is on our side. Pray for us here that we may live faithful to the end, that if we never catch other in the next we may meet in Heaven.
Your brother in Christ,
JOHN A. HOUSTON.
We commend the above, written to Bros. McKinley, with the contribution of twenty dollars, as a sample of the true, earnest, simple Christian faith. Such men, with such a spirit of humility and devotion, will not fail to exert an influence for good on the world.
D. L.
We say to our friends that the Cholera is now rapidly abating in our city; has been for the past few days, and we think, without some unanticipated change, none need fear to come to Franklin to the meeting. We hope to see large attendance.
D. L.
September 28th, 1866.
For the Gospel Advocate.
COLQUITT, Miller County, Ga., Sept. 13th, 1864.
LANSFORD & FARRIS:
Dear Brethren—Though an entire stranger to you, I feel that we are closely related, and that our interests are identical. I have received two or three copies of the Gospel Advocate. Allow me to say that I am well pleased with the spirit manifested in them, and if I could spare the money I would enclose the subscription price, but the war stripped me of my little ten-
THE GOSPEL ADVOCATE
F. M. D. HOPKINS
REPORTS OF MEETINGS
Brother Davis writes from Hillsboro. We had some additions here during Brother Brown’s stay, and ten during my labor the first week in August. The first Lord’s day in this month I held a meeting at Jones’ Creek, in Dickson county, with eighteen converts and baptisms.
Brethren Hiden and Murphy report a meeting at Bethel, Maury county, with twenty-seven additions. Brethren Lee and Dr. T. Barrett, of Texas, were present.
Brethren Trimble, Siden, and Albright held a meeting at Lanca with four additions.
Brother Day reports two additions at Corinth, KY.
Brother W. Y. Kuykendall reports at Antioch meeting-house, in Jackson county, third Lord’s day in September, a general interest and two additions.
Tuesday following, at Gainesville, seven additions. “I never saw as much call for preaching in my life before.”
Brother Neely, of Greenville, MA, reports, “Bro. Burris and I held a meeting at Cross Roads, Lauderdale county, recently—twenty to thirty united with the church.”
CONSULTATION MEETING AT FRANKLIN
At the meeting held at Murfreesboro, a consultation meeting was appointed, by invitation of the church at Franklin, Tenn., to convene in the disciples’ meeting-house of that place, on Tuesday, October 9th, at 10 A.M.
We hope all the brethren and sisters everywhere, who feel an interest in such matters, will attend.
TO CORRESPONDENTS
In writing for the Advocate, correspondents will please write on one side of the paper only. Write as distinctly as possible and without flourishes. Proper names should be written very plain.