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REPRESENTING THE LARGEST COLLECTION OF 2X2 HISTORICAL DOCUMENTS ON THE INTERNET
The REAL TRUTH about "the truth"
Life and Ministry of William Irvine
CHAPTERS
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
Chapter Index
Chapter 4
1897 - 1901
Revised September 1, 2010
1897: Who Was JOHN LONG??
1897: February - John Long Meets Wm Irvine.
1897: August - 1st NENAGH Mission, County Tipperary, Ireland
1897: October - RATHMOLYON Mission, County Meath, Ireland
White Mice - Rathmolyon is Devastated
The Gill Family
1897: Todd's Mission in Ireland
1897: Walter Duff's Mission in Ireland
1897: November - 2nd NENAGH Mission, County Tipperary, Ireland
1897: November - Death of Wm Irvine's Mother
1898: June-July - The Historic Matthew 10 Bible Study
1898: The Way They Were
FIRST Full-Time Worker Recruits
1899: January 1 - John Long Begins Preaching on Faith Lines
Collections
1899: George Walker Allies with Wm. Irvine
1899: October - Trial Bicycle Expedition to Scotland
Irvine's Doctrine & Leadership
Baches or Portable Wooden Halls Constructed
1899: May Carroll Joins Faith Mission
1901: Wm Irvine Leaves the FAITH MISSION
In Pursuit of A Pedigree
MAP
OF IRELAND SHOWING COUNTIES OF TIPPERARY AND MEATH
Chapter 4
The FIRST Missions and The FIRST Workers
1897: WHO WAS JOHN LONG? John Long was one of the originators of the Go-Preacher Movement, perhaps the least well known one. In John Long's own words, he and Wm Irvine were "the two instruments used of God at the origin of that movement." That movement was the Go-Preacher Movement. The text "As ye go, preach," from Matthew 10:7, paved the way to the name often attached to them of "Go-Preachers." (John Longs Journal 1907)
John Long was responsible for obtaining the site for Irvine’s first independent mission held in Nenagh, Ireland. After Wm. Irvine joined the Faith Mission, he was sent by J. G. Govan to Northern Ireland to evangelize; and from there to Co. Clare in the South of Ireland. While conducting a mission in Kilrush, John Long met him there and directed his course to Nenagh where a revival began in August, 1897; which afterwards formed into the Go-Preacher Movement.
"In all the meetings where doctrines were discoursed I took a prominent part; and Irvine often appealed to me for my opinion on various points," (From: John Long's Journal, September, 1904) John Long was a Go-Preacher from the inception–from January, 1897 to 1907, when he was forced out of their fellowship by Wm Irvine, who "robbed me of my privilege, namely the right of fellowship in the mission I helped to start." (From: John Long's Journal, 1907).
John Long was a Go-Preacher from the beginning until sometime after it became mandatory that the workers preach that all clergy and Christians outside of their group were unsaved. He fretted as he saw the signs that the Go-Preacher movement was becoming exclusive and like other sects. John Long could not accept that clergymen were not saved in whom he saw the Holy Spirit indwelling them. Eventually, the Go Preacher Movement became too exclusive for him. John Long was adamant that he did not hold this belief, and he could not go to that length. Because of this, Wm. Irvine forced John Long out of the Go-Preachers.
John wrote in his Journal, 1907: "Now I come to the saddest events and most painful, trying and unexpected that I met with during my life’s experience; namely having to leave the Go-Preacher fellowship; which God used me so much in, FROM ITS BEGINNING, ten years ago." Afterwards, he continued his itinerant ministry "fully in the Lord’s work and a Go-Preacher, though not in fellowship with them."
John Long kept a Journal. Hhe made another copy of his original Journal and left it with a friend. Then he made another copy, so both his sons would have copies. Both the son's copies are in the possession of his oldest son, John Long. This Journal is a primary source of recorded history about the formation of the 2x2 sect. John long kept very detailed notes in his Bible, and began writing his official Journal in 1918 (eleven years after he left the Go-Preacher movement, and twenty-one years after he and Irvine had started it).
It is very obvious from his Journal that John Long was a man who used the Bible as his sole authority for religious teaching and standards. He definitely knew what he believed and why. When he mentions a teaching or belief in his Journal for the first time, he also quotes the Scripture(s) he used to support his belief. Since the main reason John Long left the Go-Preachers was because it became too exclusive or sectarian for him, it is not surprising that his Journal record of this time period goes into much detail about what they believed and taught at the group’s beginning and then notes the gradual changes that troubled him considerably, which occurred when they began to "unchristianize the Christians” outside their group.
John Long was born in Burntwood, Cloughjordan, County Tipperary, Ireland on September 15, 1872, to Gilbert and Ann (Turner) Long. He died July 4, 1962, age 90 years. There were eight children born into his family: Eliza Jane-1868; Maria–1870; John-1872; William–1874; Anne Ellen 1876-77 (lived 9 months); Samuel–1879; Anne Ellen-1881; and Thomas-1883. John Long attended Newtown School. His first religious instruction was by the Episcopal minister. When he was twelve years old, he began attending Sunday School and took an interest in reading the Bible. About the same time he signed the Temperance Pledge against alcoholic liquors and was a total abstainer all his life. At sixteen, he was confirmed in the Episcopal church. In 1890 when he was eighteen, John Long decided for Christ at a mission held in the Methodist Church in Cloughjordan.
John Long left home in November, 1890, when he was 18 years old and became a domestic servant for Leapold O’Sullivan, the Rector of Cloughjordan, where he spent a little over four years. The Methodist minister put him on the local Preacher’s Plan, and on Saturday evenings, John Long preached at meetings held in nearby towns and villages. In February, 1895, at age 22, he left the Rector's employment to go in the Lord's work. (From: John Long's Journal)
John Long left the Episcopal church in 1895 and joined the Methodist, and shortly afterwards he was accepted as a Colporteur in the Methodist Society. It seemed to be the only branch of mission work open to him at that time; also "they were anxious to employ one in the Limerick district.” What was a Colporteur? John Long explained that at that time, there were no Bibles in most Roman Catholic homes, book stores or libraries. Christian Protestants “tried through the agency of the Colportage work to place the Scriptures in the hands of all who desired to have them. The Colportage work was really a mission work. It consisted in selling the Scriptures and other Christian books to all denominations; also personal conversations with the people about their souls salvation, together with giving away tracts and reading and praying in the homes, and occasionally holding Gospel meetings.” (From: John Long's Journal, 1895)
John Long was appointed as a Colporteur in September, 1895, and sent forth by prayer. "At that time I had a salary of one pound a week; it took ten shillings a week for lodging besides travelling expenses, and clothing, and a tenth to the Lord, and postage, etc., so as that a colporteur had barely maintenance.” He remained a Methodist Colporteur for three years and nine months, resigning in November, 1899. (From: John Long's Journal) In order to relate to his salary, up until sometime around 1972, one British pound = 20 shillings; 1 shilling = 12 pence; 1 crown = 5 shillings (approximately = 1 US dollar up to 1960). The U.K. now uses a system where one pound = 100 pence.
G. Pattison confirmed this: "...John Long, with a desire to help people spiritually, talk to them in their homes, and sell them religious books, made a little start on his own without a salary, only whatever he could make on book sales. He was then employed as Colporteur in Methodism and...Up to that time for years, John had been a man-servant to Rev. O'Sullivan. He was a sober, serious religious boy, and left Mr. O'Sullivan's to devote his life entirely to the Lord's Work, as he then regarded it, but was not very long at the Work before being taken up by the Methodist Society..." (G. Pattison in Accounts of the Early Days)
1897: FEBRUARY - JOHN LONG MEETS WILLIAM IRVINE, A FAITH MISSION PILGRIM - John Long “first heard of William Irvine, a Faith Mission Pilgrim who had newly come to evangelize in the County Clare. I heard that he was a wonderful man of God, remarkable for saying, 'Praise the Lord,' no matter what happened…The Faith Mission was founded in Scotland by J. G. Govan, a Christian gentleman, in 1886 for the evangelization of country districts in Scotland and Ireland. The evangelists, who have the name of Pilgrims, went out two by two. William Irvine was then one of their staff. He was born in Kilsyth, Scotland about the year 1861. He was a collier manager for William Beard and Company, and was converted under the preaching of John McNeil, in Motherwell, (Scotland) in 1893. In nine months after he gave up his situation to go fully on the Lord's work. After spending two years in the Bible Training Institute, Glasgow, he joined the Faith Mission, then he went to preach in County Antrim, from whence he was sent by J. G. Govan to the South of Ireland to evangelize, and to thrust out workers into the harvest fields." (From: John Long's Journal, 1897)
Confirming this, G. Pattison wrote: "During this time, he [John Long] came in contact with another man, an Evangelist whom he had a high opinion of, and this man was William Irvine...He [William Irvine] had joined the Faith Mission in Scotland sometime before this, and made no secret of the fact that in preaching the gospel, he was connected with that Association, and would continue to do so (as he used to say) until he found better..." (G. Pattison in Accounts of the Early Days)
John Long corroborates this in the book Heresies Exposed: "Mr. John Long has written us that he was the man who obtained for William Irvine the first opening for a mission in Nenagh, August, 1897...That William Irvine is the name of the original leader of the Go-Preachers. Irvine Weir was one of the first staff of preachers who emigrated to America; these two names seems to have got mixed up. He declares that the movement dates from 1897." (Heresies Exposed 3rd Edition 1921, Sept. 1980 printing) by W. C. Irvine, Footnote, p 73. [NOTE: W. C. Irvine is no relation to Wm. Irvine]. John Long wrote the Editor in 1932, when this book first came to his attention. It would be after that date that the above notation was added as a footnote to the next printing of Heresies Exposed.
1897: AUGUST - NENAGH MISSION, COUNTY
TIPPERARY, IRELAND: Up until the time he met John Long, Irvine
had been preaching in Ireland with little results, and "was himself
at that time having a particularly severe spiritual conflict, as to his position,
prospects, work, etc...They looked pretty black and discouraging all around when
he met John Long." (From: Account of the Early Days by Goodhand Pattison)
July, 1897 found Wm Irvine "very happy, but at times repining over
the Spiritual laxity of the churches; and was spending much time in prayer for
a revival…He [Wm Irvine] was out of an opening, and one day when he was
praying, it was revealed to me [John Long] by the Holy Spirit, to write to Goodhand
Pattison, the Cloughjordan Methodist Steward, about an opening for a mission. That
letter resulted in him getting permission from...the Methodist Minister to have
the use of Nenagh Methodist Church.” (From: John Long's
Journal, 1897)
Goodhand Pattison (mentioned in the paragraph above) was at that time a Methodist and he described this same event in his Accounts of the Early Days: "It would probably be in the winter of 1897 that I got a letter from John Long, who was then employed as a Colporteur in Limerick District in Methodism. I believe I [Goodhand Pattison] was treasurer...and the Superintendent Minister Secretary. We paid our Colporteurs 1 pound per week all told, and I think some, or all, profits on sales, and they to find their own keep and travel expenses, etc.; not too fat a living I would say; the main idea being to get the scriptures, either altogether or in portions, as well as other religious books etc., scattered among the people; to get talking with them in their homes, and otherwise try to help them spiritually....He [John Long] said, 'There's a man here, an Evangelist, who would cause a stir in Cloughjordan if you ask him along,' or some such words...we had not much to lose, and at least the possibility of gain by the incoming of a red-hot evangelist, even if a bit off orthodox lines."
Wm Irvine held a very successful six week mission in Nenagh beginning in August, 1897: "After six or seven months there, I got to where the Carrolls were in Nenagh; and THERE BEGAN the work that has spread so far…from September when I settled to go to the Southwest of Ireland to the following September when I had worked my first mission in Nenagh." (October 13, 1920 Letter to Dunbars).
There were six (6) Carroll children born to William Carroll and Cecelia (Christie) Carroll. Their father was only 47 when he died on January 23, 1897. He left behind a very vulnerable family. William (Bill) was 21; John (Jack) was 19, Mary (May) was 18, Agnes (Aggie) was 15, Frances (Fannie) was 13, Cecilia Primrose was 7. None of the children were married yet. It would only be seven (7) months later that same year, in August of 1897, that Wm. Irvine and John Long held their mission in Nenagh, Co., Tipperary, where Jack and May were working. Some of the Carrolls attended the meetings, and Jack, May and Fannie all made their choices in 1897.
THE REVIVAL, as John Long refers to it, BEGAN in August, 1897 in Nenagh, Ireland.
In retrospect, this Mission came to be viewed by many as THE INCEPTION or THE BEGINNING of the Go-Preacher Movement.
Even though John Long was a Methodist Colporteur and Wm. Irvine was a Faith Mission worker, the two men preached together at several missions. John Long, along with "William Irvine and Fred Tapp...went...to Nenagh where THE REVIVAL BEGAN...in a town which was mostly a Roman population, under very unfavourable circumstances; owing to bad attendances, the Methodist Church was closed, as the Protestants in that town were few in number. At his [Wm Irvine’s] first meeting only five persons attended; but at the closing meeting, there were one hundred present...The Protestant School Mistress, Sister Oakley, was the first to get saved; altogether upwards of thirty persons of position and note got converted; most of them afterwards gave up all that they had to follow Jesus...At the mission held in Nenagh, a young man named Jack Carroll, also his sister May Carroll, got converted; they had a brother, Bill Carroll, who was a steward at Captain Fowlers, Rathmolyon, County Meath." (From: John Long's Journal)
Frances Carroll, known affectionately as Fannie, was a younger sister of Bill, Jack and May Carroll. Fannie stated at the October 1964 Santee, California Convention: "...we heard of some Gospel meetings being held in the little town of Nenagh in the County of Tipperary. My brother, Jack, was in business there...My sister May was there, too..." Jack Carroll said:
"I was invited to a meeting over thirty years ago. I went, not because I had any interest, but because I promised a young fellow I would go. I said, 'This is just going to be like every other meeting. I will go and listen and that will be the end of it. I sat in the back seat next to the door. I listened and when the meeting was over, I was the first out and down the street, but I was a different man. As I sat in that meeting that night I was careless, hopeless, Godless and Christless; didn't care if there was a God in Heaven or a devil in hell. But I felt I had run into something I had never heard of before, and I said, 'If there is a God in Heaven I am going to find Him, and will make Him my own.' I stumbled on the 'hid treasure.' Supposing I hadn't gone, hadn't listened to the 'word of the Kingdom,' where would I be? But I listened and in three weeks, I paid the price and made that 'hid treasure' my very own." (From Matthew 13-Parable Notes of J. Carroll, no location or date given)
G. Pattison wrote in Accounts of the Early Days: "Anyhow he [William Irvine] came along to Nenagh and had meetings in the Methodist Chapel and inside about a fortnight (I think) he had succeeded in causing such a stir in religious, and for that matter irreligious, circles as had been entirely unknown there. Reports reached us at Cloughjordan about this strange man and his strange methods, etc. Nearly every highly unconventional--forms, rules and usages were either discarded or flung ruthlessly aside; instead of the 'beaten path' of (1) Sing, (2) Prayer, (3) Singing, (4) Scripture reading, (5) Sermon, taken from a well chosen text, with its well-studied 1stly, 2ndly, 3rdly, 4thly; and application, etc., then Hymn and Doxology."
G. Pattison wrote about the success of the Nenagh mission, in which both Jack and May Carroll professed, and along with about 40 others, became Faith Mission Prayer Union members: "One never knew from first to last what was going to come next with him [William Irvine], sometimes hardly any sermon, at other times nearly all sermons; sometime give out a hymn, and from some thought therein start talking to end of meeting and never sing a hymn at all; sometimes sing half a hymn standing, remainder sitting; sometimes nearly all racy anecdotes with plenty smiles and laughter, at other times soul-stirring exhortation, backed by sad and tragic experiences, etc. All this added freshness and life to the words of one whose intense earnestness and wholehearted zeal and devotion none of us had seen before, and no wonder that the Nenagh (certainly not at that time overburdened with much more than the merest husk and shell in religion) had some of its best type powerfully appealed to, and yielded quite a crop of decisions for God, the following being some of them: Miss Oakely, who was then a teacher belonging to the Birr Oakelys, sister of Geo. Loney and cousin of Geo. Coughlan and Hotel [?] Mrs. Williams; E. Bradshaw, Allen Harkness and sister, Jack Carroll and sister May; who were then living with their Uncle Pat, an exclusive Plym [Plymouth Brethren]; Dick Norman and a young man named Fred Hughes. This last named went with William Irvine for a little while shortly afterwards and played, sang, etc., also a young man named Wallace, and I think his sister, both from Templederry side, but then in situations in Nenagh. Probably there were others of whom I cannot now remember..." (Accounts of the Early Days)
Faith Mission published a glowing report of the Nenagh Mission
in their periodical Bright
Words, April 15, 1898. After all, it was a mission held by their very own Pilgrim
workers: "NENAGH.--Eight
months ago, before the advent of the Faith Mission, it would have been almost
impossible to unearth more than a dozen live Christians in this town; but now,
praise the Lord, we have forty-one Prayer Union members, all
trusting in Jesus, together with a number of other Christians who received blessing
and help during the missions held by Pilgrim Irvine, and Pilgrims Pendreigh
and M'Lean. When Pilgrim Irvine arrived here last August, he found
the spiritual light of the place burning dimly. However, before he closed a
six weeks' mission, several back-sliders were restored, and a number of souls
had yielded to the Holy Spirit's pleading, and are now rejoicing in the excellency
of the knowledge of Christ Jesus. Those who then took a decided stand for God
have had to endure a considerable amount of opposition, but not one has gone
back; on the contrary, almost all have crowned Jesus King, and are determined
to be true to Him at any cost. Hallelujah!"
"Pilgrims Pendreigh and M`Lean have just
closed a sixteen days' mission in connection with our Prayer Union....The mission
closed with a tea-meeting, which proved a complete success, and a time of refreshing
in every sense of the word. Pilgrims Irvine and Hughes came
over from Borrisokane for the occasion. All present were delighted to see our
two brothers again. The first-named delivered a very telling and suitable address,
and the latter gave us a few words of encouragement, which were appreciated
by all his Nenagh friends. The meeting was then left open for
testimonies, each one telling what the Lord had done for them, and several praising
God for the Faith Mission, and for Pilgrim Irvine in particular,
and also for sending the sisters to Nenagh...The Lord's work
is progressing in this neighborhood in the face of a lot of opposition. Missions
have already been held in Roscrea, Cloughjordan, Finnoe and Borrisokane, and
at present Pilgrims Pendreigh and M`Lean are working in Shinrone, Pilgrim
Irvine in Templederry...all within a radius of twenty miles from Nenagh..."
(Bright Words, April
15, 1898)
THEIR PREACHING: One might wonder what, if anything, was different in Wm Irvine's preaching to generate such a turnout. G. Pattison wrote:
"...In addition to his bold and unusual methods already referred to, there were other outstanding features in William Irvine's preaching as compared with missions I had often attended before; particularly noticeable were his constant and oft repeated references to his own experiences, or as we might call it, 'the work of his testimony'...Preaching had developed into a 'fine art' in Methodism, but lacked the living touch of real personal experience, and he would persistently keep telling the people in every address that so many years ago (naming the number very definitely) he attended meetings and while doing so made up his mind to serve the Lord, that Christ came into his life, and was now living in his body, in a minor measure, as he had lived in the body of Jesus, and so realistic did he make this truth of 'Christ in You' and 'Christ in Me' that it seemed like a New Revelation, although we had been familiar enough with the words 'Christ in you the hope of glory' and also 'For me to live is Christ' and others like them.
"Another expression he was fond of using in the first days was: "Jesus
was a common man." And although at first to our Pharisaic ears, it sounded
very irreverent and repulsive (so much so that some...took great offense and...walked
no more with us), yet none of us could contradict or deny the simple fact; and
admitting and thinking it over, and making it real had a very healthy and corrective
affect on me...changing completely my conception of who and what Jesus was and
is, from the fictitious 'Gentleman Jesus' to the Jesus of the New Testament,
whom the 'common people' 'heard gladly' and who had always been, both at home
and abroad, from cradle to grave, the poorest and lowliest. " (
Reporter January 15, 1903)
"...the sacred name is bandied about in the public street as if it were Jack or Tom, and while without intentional irreverence, yet with hurtful familiarity...In the same manner the Almighty God, who is generally spoken of as a God of Terror, not as a Heavenly FATHER, full of goodness and love—is made a personality. They speak of Him as being with them, revealing Himself unto them, showing what to do, filling their hearts, &c., all of which shows a remarkable power of imagination, or credulity;" (Impartial Reporter January 22, 1903)
"One feature in connection with these people is one of the saddest. Their idea is that a ‘saint’ cannot remain in the ‘wor-ruld’ but must go out to preach the—(i.e., their)—Gospel, and hunt for ‘saints.’ To this end they give up their situations. Mr. Irwin, himself, gave up a comfortable business. He had £300 a year when 20 years of age." (Impartial Reporter January 22, 1903)
"The Pilgrims imagine that each of them has the gifts of preaching and teaching. They do not concede that you serve God where you are placed; you must leave your place and family and go out with them...They think God will give them the power to speak and teach, but for so far the Almighty has not done much in this direction." (Impartial Reporter January 29, 1903)
"...if we may introduce the Saviour’s sacred name in this connection without being suspected of irreverence, for the sacred name is bandied about in the public street as if it were Jack or Tom, and while without intentional irreverence, yet with hurtful familiarity." (Impartial Reporter January 15, 1903)
The Tramps' practice of baptism by immersion was an uncommon ceremony, and resulted in many curious spectators. "Ballinamallard has become the Jerusalem of Pilgrim Tramps, and the Ballycassidy River their Jordan. Last Sunday witnessed the baptism of about 27 Tramps, male and female, and the unusual scene was witnessed by a crowd of interested spectators." (Impartial Reporter September 29, 1904)
"The tone of the addresses was largely that of the old revival times in which neither the love nor the mercy, the goodness or the beneficence of Almighty God was pointed out, but Heaven was made a sort of insurance office against the terrors of Hell." (Impartial Reporter Sept. 29, 1904)
DOCTRINE: Basically, Irvine was teaching the doctrine and following the practices of the Faith Mission. The Faith Mission was not a church, and did not set up churches and did not practice Baptism or the Lord’s Supper. “The Faith Mission teaching for Christians, consisted in the necessity of a surrendered life to God, a clean heart, the indwelling of Christ; also they encouraged all believers both men and women to pray, praise and witness for Jesus in the meetings and in their own homes. Their teaching on these essential truths were given the same as the original Methodists, Friends and Salvations. Besides the salvation of sinners, the organization was much used in the Sanctification of Christians; also in giving presence to home and foreign mission work. They did not teach the Ordinances of Believer’s Baptism, and the Lord’s Supper; the cause of this was they maintained their mission to be unsectarian; nevertheless, teaching young converts obedience to the commands of the Lord Jesus does not necessarily mean a new sect; or a bigoted attitude to others…The Faith Mission, like all other Divinely appointed missions, in its original days, suffered much opposition from the clergy, and professing Christian churches, and it was only the Evangelical ones that countenanced them.” (From: John Long's Journal)
1897: OCTOBER - RATHMOLYON MISSION,
COUNTY MEATH, IRELAND - THE SECOND REVIVAL MISSION. From Nenagh,
William Irvine relocated to Rathmolyon in County Meath, about 25 miles Northwest
of Dublin, Ireland. There he and John Long held meetings for the Faith
Mission for three weeks, beginning October 10 (Bright Words for November, 1897). "...from
Nenagh's first visit, William [Irvine] went
to Rathmolyon through the Carroll's introduction,
where as you know he had another very successful mission, getting hold
of nearly all the best type of character in the place, including the Gills,
Carrolls, Hastings, Winters and others, and from there back to Nenagh
a second time, after which he booked for here." [Cloughjordan]. (Accounts
of the Early Days by G. Pattison).
According to John Long, "... a young man named Jack Carroll...had
a brother, Bill Carroll, who was a steward at Captain Fowlers,
Rathmolyon, County Meath. Through their instrumentality they got the
use of the School House in Rathmolyon for a mission for William
Irvine, where forty persons got converted; most of them afterwards
gave up their situations to go fully on the Lord's work." (From: John
Long's Journal, 1897)
(Photo of School
House)
The Faith Mission periodical, Bright Words for Dec. 15, 1897 under the Heading "Location of Pilgrims," stated Wm Irvine held missions in Ireland in Rathmolyon from October 10 thru 31, 1897; and in Roscrea from November 7 thru 21, 1897. John Kelly and Ms. Pendreigh were listed in this issue also (They would later become Irvine's workers). Doug Parker wrote: "Bill Carroll was elated by the results of the Rathmolyon mission and sent a copy of it to Bright Words. When the paper arrived, he gave it to Irvine to read, but to Carroll's amazement, he tore it in pieces, burnt it, and commented, 'I send my reports to headquarters.'" (From The Secret Sect, p. 3, Footote 6, personal communication with Irvine Weir)
Frances (Fannie) Carroll, the younger sister of Jack, Bill and May Carroll, was 14 when she professed in Wm. Irvine's Rathmolyon mission with the Faith Mission. She said: "The meetings only lasted for three weeks, but 14 workers went out of that mission. Some have gone on to their reward. A very few did not continue...Willie Gill...was the first from the mission we had professed in to go into the Lord’s harvest field." (October 1964 Santee, California Convention)
Garrett Hughes, a deceased American Overseer, reported a similar account of what he termed as "the beginning" at the October 6, 1987, funeral service for Erling Omdal, held in Eagle Bend, MN: "Ninety years ago, a letter came from Ireland. We heard about those with no home, no name, etc. Forty people made their choice. Sixteen went out in the work - that was the beginning...There is not a country not open to the gospel now. It is the most marvelous thing ever to happen." (Editor's Note: 1987 minus 90 years = 1897, the year of the Rathmoloyon Mission.)
Jack Jackson stated at Willie Gill's funeral on June 5, 1951, that by his calculations, it was 53 years and 8 months since Willie and some others at Rathmolyon made their choice saying, "Lord what will Thou have me to do?" This dates back to October, 1897.
RATHMOLYON IS DEVASTATED
WHITE MICE: Rathmolyon is a very small, sleepy, country village in County Meath about twenty five miles Northwest of the City of Dublin. In the past century, the religious and social climate has not changed for many residents whose ancestors were inhabitants there when Irvine's new religion commenced around 1900. This event had an enormous impact on the Church of Ireland in Rathmolyon.
When William Irvine came to Rathmolyon in 1897 and began to gather recruits, there was great concern among the Roman Catholic population in the area. This fear was founded in the belief that Irvine might attract many Catholics to his fellowship. Some parishioners approached the local parish priest at that time and asked him to address the matter to the congregation at Sunday Masses. This he did and dismissed the entire occurrence in words something similar to the following: "My dear people, don’t be the least concerned about this new sect which has formed in our parish. It will all fizzle out, and in a short while they will be as scarce as white mice." The words of the Catholic parish priest to his parishioners turned out to be partially true. There is no evidence of even one Catholic person having joined Irvine in Rathmolyon; however, as for fizzling out, he was quite wrong.
Since the new sect did not give themselves a name, from that day forward they have been known as “White Mice” in Rathmolyon parish. Naturally, they find the label offensive, and many residents of Rathmolyon are unaware of the origin of the term, "White Mice."
The Church of Ireland community in Rathmolyon suffered immeasurable loss when Wm Irvine came to their village. In just three weeks time, (October 10 through 31, 1897), Irvine successfully recruited some "...of nearly all the best type of character in the place, including the Gills, Carrolls, Hastings, Winters and others..." (Accounts of the Early Days by G. Pattison). It couldn’t have been said any better. Irvine actually sapped the life blood out of the Church of Ireland and effectively split the church in two. There were those who stayed in the Church of Ireland and the 40 who left and followed Irvine's teachings.
The young people mentioned (Gills, Carrolls, Hastings, Winters) were actively involved with the Church of Ireland. They held positions of esteem, such as vestrymen, secretary, treasurer, church warden, etc. They all lived within a short distance of each other, attended church socials together and were all members of upstanding well to do Church of Ireland families. Their active participation in church affairs at such early ages bode well for the future of the Church of Ireland in Rathmolyon. All that changed when Irvine succeeded in encouraging them to forsake the church of their birth and throw in their lot with him.
Their leaving was viewed as a MAJOR DISASTER in the Church of Ireland community. It appears that Mr. & Mrs. Garrett Gill and 8 of their children and the Carroll (6 children) family became “White Mice.” Although the Hastings lost three children to the “White Mice,” the remainder of the family continued in the Church of Ireland. The legacy of this event lives on, and to this day the Church of Ireland community in Rathmolyon resents the “White Mice.”
At the time of the "White Mice" exodus, Reverend Fred W. Weatherell was the rector of the St. Michael and All Angels Church of Ireland in Rathmolyon, which was established in 1797. He was appointed as Rector of Rathmolyon on May 8, 1872, and died February 11, 1903, still the rector. Not only was he rector when Irvine came, but he and his daughter attended some of Irvine's first meetings in Rathmolyon. He would have baptised Tom, Warren and Margaret (Maggie) Hastings and Jennie Gill, as he was rector at the times of their births.
Hazel Hughes wrote about a visit she and her brother Garrett Hughes made to Rathmolyon: "... we visited the old Episcopal Church [Footnote #7] where our Mother used to play the organ. We looked at the graves, and I noticed one grave was especially cared for; most of the graves were just in a weed patch. But this one grave was at the front of the church and very well cared for. So I went and looked at it, and it had a headstone with the name "Reverend Wetherell" on it...Our Mother used to talk about Reverend Wetherell. He was the preacher when she taught Sunday School. Our cousin, Herbert Gill, and his wife were with me. They said that when these 40 people professed that the presiding elder had scolded Reverend Wetherell for letting those people go. For letting them go out of the church, that he should have kept them in. But Reverend Wetherell had said, 'If people find something better, can you blame them for not drinking out of a stagnant pool?' The preacher himself had called his church a stagnant pool." [Hazel Hughes Account, 1971]
When Irvine’s early recruits left the Church of Ireland, their loss was grievously felt. So much so that the church suppressed all records of their membership, and in most cases even restricted the very mention of any of their names! This is in evidence in one of the Vestry minutes documents where vestry members are meeting to elect individuals to replace the vacancies created by Willie Gill and his brother Philip Henry Gill ("Harry") when they became "White Mice." Significantly, the bitterness felt on their departure was evident as their names were not mentioned and the election for their replacements were minuted as the “first vacancy” and the “second vacancy.” The normal practice at these meetings was and still is, if any member has to resign for any reason, personal or otherwise, those present stand in tribute, some suitable words are spoken and an entry is recorded in the minutes regarding their departure and in praise of their service to the church. Since 1905, no member of the Gill family has been associated with the Church of Ireland in Rathmolyon, except for Garrett Gill (Jr.).
The following meaning of the word "vestry" in the context in which it is used by the Church of Ireland is taken 'verbatim' from their website.
"The vestry is an assembly of parishioners which meet to discuss parochial business and takes its name from its meeting place - the vestry or room in the church in which the parson's/vicar's vestments are kept. The vestry can raise funds for local services such as poor relief, church socials etc. etc."
There are a number of different vestry groups. General vestry which can include a large group of parishioners. From within the general vestry a smaller group, known as the select vestry, is selected. This smaller group are normally responsible for the maintenance of the church, the payment of parish officers such as sexton and parish clerk. Many of the functions and powers once performed by the various vestries have now been abolished because of State Legislation and as a result of the diminished status of the Church of Ireland since the Irish Republic obtained freedom from British rule. In the late 1800s and early 1900s, in or about the time when the Gills, Hastings and Carrolls were members, and when the entire island of Ireland was ruled by Britain, the vestry was a very powerful body in any parish. They could provide 'recruits' for the British army, could levy taxes even on the Catholic population, were responsible for the appointment of local police and for road repairs.
In Rathmolyon, when a member of the “White Mice” community dies, they are buried “in their ancestral burial ground,” which is the Church of Ireland cemetery. The Church of Ireland reluctantly allows the burial to take place, even though the "White Mice" refuse to register their relative's death and burial in the parish records of the Church of Ireland. This causes and keeps resentment alive. It also makes the situation difficult for people trying to trace historical records.
Having been allowed to bury their dead, the “White Mice”have at times erected memorial stones in their honour, without permission and beyond the recommended size in height. These memorial stones are a constant reminder of a bitter past, as the Church of Ireland community are forced to view these memorial stones whenever they visit their own relatives’ graves and attend service in their church. The church is surrounded by graves and markers. Why the "White Mice" choose to be buried in the Church of Ireland Graveyard is an enigma to the Author.
Ownership of property is another source of irritation to the Church of Ireland community caused by the "White Mice." Many of the farms now in the ownership of “White Mice” are regarded as lands traditionally owned by Church of Ireland people. These farms were exclusively owned by Church of Ireland people at the time of Irvine’s coming, and on their conversion to Irvine's fellowship, accordingly became “White Mice” property, and have remained so ever since. In the greater Rathmolyon region, the “White Mice” own a large acreage of land; mainly by the families of Hughes, Chambers, Buttimer, Hendy, Clarke and Jackson. Since the White Mice usually inter-marry, this prevents any of the properties from coming on the market for sale. It also prevents prospective Church of Ireland purchasers from buying and returning the property to what they believe is its traditional place in history. (Information provided by residents of County Meath)
THE GILL FAMILY: Willie Gill's Father, Garrett Gill (Sr.) married Ann Piggott around 1860-61. They had nine children. William John (Willie) was the second child, the eldest son, and was born June 12, 1863. All nine Gill children were baptised in the Church of Ireland, Rathmolyon, according to church records.
1. Susan Jane; born February 14, 1862
2. William John (Willie); born June 12, 1863; Died June1951 aged 88.
Buried in Churchyard in West Hanney, Oxfordshire, England
3. Mary Ann; born October 5, 1864- married Fred Hughes
4. Garrett (Junior); born February 19, 1866
5. Sarah Ellinor; born December 25, 1867
6. Philip Henry (Harry); born October 11, 1869; Died 12th February 1961;
married Lilian Brown
7. Emma Emily; born October 9, 1871; Died 1945 aged 74.
Buried in Churchyard at West Hanney, Oxfordshire, England.
8. Paul Fawcett; born 23rd April 1874; baptised 7th June 1874; died 3/20/59
9. Janet Goodwin (Jennie); born February 24, 1876; Died 1939 aged 63.
Buried at Bletchley near Milton Keynes (low midlands of England)
Willie, Emma and Jennie went in the work around 1900. The parents and eight of the nine children and spouses were converted by Wm Irvine and his workers to the Go-Preacher's group. Garrett Gill (Jr.) remained in the Church of Ireland, left Rathmolyon to live in Dublin, where he practised as a Barrister.
It is not known how much property Garrett Gill had when he married Ann Pigott. However, in 1860/61, Ann's brother, William John Pigott, transferred a large amount of his property to Garrett Gill. Included in the property transferred to Garrett Gill was the farm surrounding 'Ashmount' The house itself was not there in 1862—it was not built until 1871-72; about three houses in the village of Rathmolyon; and 40 additional acres on the Trim/Rathmolyon road.
"ASHMOUNT" (address)
Kill,
Rathmolyon,
Enfield,
Co Meath,
Ireland.
Around 1872, Garrett Gill (Sr.) built a family home named "Ashmount." It's obvious why the home was called "Ashmount." (See Photo in TTT Photo Gallery) There are lots of ash trees surrounding it, and it is located on a hill or mount. Prior to that Garrett Gill and his family lived in one of the houses they owned in Rathmolyon. Paul and Jennie were born at Ashmount, and possibly Emma. Willie, the eldest son, lived at Ashmount for the majority of his teenage and young adult years, and helped his father farm the land.
In 1895, Garrett Gill (Sr.) bought a farm and home from John Fox, Dalystown, Castlerickard, located approximately 6 miles from Rathmolyon. The family moved there, including Willie, except for Philip Henry (Harry) and his wife Lilian, who remained at Ashmount. In 1897, Willie's father signed over Ashmount to Willie. When Willie went into the work, he sold Ashmount to his brother, Philip Henry (Harry) Gill, as well as the additional 40-acres. (TTT has documentary evidence from the National Land Registry).
TRAIL OF ASHMOUNT:
In 1862, Willie John Pigott transferred to Garrett Gill the land where Ashmount would be built later; and and 3 houses in Rathmolyon
In 1872, Garrett Gill built the home called "Ashmount"
In 1897, signed over to eldest son: Willie John Gill
In 1903, sold to brother, Philip Henry (Harry) Gill (died February 12, 1961)
In 1961, inherited by son, Herbert Norman Gill (no children) (died March 14, 1985)
In 1985, inherited by nephew, John Swanton (current owner)
1899-1900 & 1903 RATHMOLYON CONVENTIONS: All indications and hearsay suggest that the 1903 Rathmolyon Convention took place on land located beside the home Ashmount. There are a number of reasons why this is the most likely location. As distinct from Willie's other smaller farm of 40 acres which was rather remote and had no dwelling house, the field at Ashmount was close to the house and would have provided cooking, washing and toilet facilities and because it was located two miles from Rathmolyon village, it would have been private and unlikely to have been trespassed by unwanted persons.
At Willie Gill's funeral June 5, 1951, Jack Forbes said the following: "When we think of what our brother referred to those days in Rathmolyon and as we often heard him speak of that battle – the battle when he first heard the Gospel, turning from all this world offers. Practically all of you have heard him speak of that, but there are a few of us that come from that neighbourhood and country and have a more intimate knowledge of what that meant for him. Not only that but you have heard him speak of those days when he attended that Convention and got so very little out of it, but in his bedroom when he thought of Elisha* taking those oxen and sacrificing them, and he asked himself the question would he be willing to do that. I often marvel when I think of his sacrifice in turning away from every earthly prospect, when the future was assured, and starting forth to give his life for others. That day he fought a good fight. It is often said 'A battle well begun is half won,' but there are not so many of you standing here that know the struggle, the conflict, and the strivings that it has meant for him to keep up that fight to keep his life on the altar. I can look back on some days when in the agony of his soul he strove to preserve that sacrifice on God’s altar, and even his tears."
[*1 Kings 19:19-20: "So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him. And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee? And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him."]
While in Rathmolyon, the Author was invited to visit Ashmount by the current owners, Mr. & Mrs. Swanton. I personally saw the small narrow upstairs bedroom of Willie Gill where he reportedly spent all night in turmoil, struggling to make the decision to give up his inheritance and go in the work. Visitors to Ashmount are shown this special room as part of the Ashmount tour by the friends and workers.
An Account was written by their daughter Hazel Hughes about when the workers came to the Gill family in Ireland and the Hughes family in North Dakota, USA. Hazel Huges wrote: "Uncle Willie made up his mind to go in the work, and he sold his farm 'Ashmount' to his brother Harry. Harry paid a certain amount of money into the work till the farm was paid for." (See Footnote #11) [Insert by Eunice Hughes Krack on 1/17/92: "Harry's son, Herbert and wife, kept the farm an open home until Herbert's death in 1985...was working with his nephew, John Swanton, in raising cattle, and he willed the home farm 'Ashmount' at Rathmolyon to him"] (See Footnote #12 in Hazel Hughes Account)
Mary Ann Gill married Fred A. Hughes on February 25, 1891 (wedding photo in TTT Photo Gallery). In 1893, before Wm Irvine ever visited Rathmolyon, the couple had immigrated to America, and made their home in Cando, North Dakota. They had six children: Lincoln, Hazel, Garrett, Joe and Harry and Eunice. (Harry died as an infant). Around 1904, William Irvine went to their home, as he was looking up people at addresses provided to him by Irish friends. Fred and Mary Ann Hughes professed later in a mission held by some brother workers. Their two children Garrett and Hazel Hughes went in the work in the USA. Garrett became one of the Regional USA Overseers of a large territory. He died July 19 1991. Hazel was accidentally killed by a passing motorist while walking across the road at Utica ND convention in Sept. 1975. (Read Hazel Hughes Account)
VISIT ON-LINE: CHURCH AND GRAVEYARD INSCRIPTIONS
RATHMOLYON CHURCH OF IRELAND, CO. MEATH, IRELAND
1897: NOVEMBER - THE SECOND NENAGH MISSION - Wm. Irvine and John Long returned for a second mission in Nenagh, and then moved on to Cloughjordan, home to both John Long and his family, and also to Goodhand Pattison. John Long writes: “…William Irvine had returned to Nenagh and had a mission in the Presbyterian Church given to him by Pastor Douglas. Some new persons decided for Christ, and some old believers were stirred up, also the young converts of the former mission were helped much, they were children who talked and walked for Jesus, and the whole town was in a ferment of revival element. (From: John Long's Journal)
1897: ROSCREA MISSION, KINGS COUNTY: John Long writes: “On hearing of the Revivals in Nenagh and Rathmolyon, Pastor Crookshanks invited William Irvine to have a mission there (Roscrea), when many young people decided for Christ, and the endeavour meetings got great blessing." (From: John Long's Journal)
1897: NOVEMBER - DEATH OF WILLIAM IRVINE'S MOTHER: In March of 1897, William Irvine “went back to Queenzieburn, Kilsyth, to see his sick mother, who at that time gave herself to Jesus." Then in November, "William Irvine crossed to Scotland, just in time to see his mother before her death.“ (From: John Long's Journal, 1897) "William, at this time, was called back to Scotland owing to the illness or death of his mother..." according to G. Pattison in Accounts of the Early Days. His mother, Elizabeth Grassam Irvine, died on November 25, 1897, at the age of 64. Her Death Certificate gave the cause as "Valvular Disease of the Heart (one month) Hemorrhage, infarction of Lung," and gave William Irvine as the informant and he was present at her death.
Wm. Irvine wrote the following in a letter: "My mother broke her heart in trying to hinder me from doing what I did. The minister would come to comfort, speaking evil of my attempts to do what he thought impossible, and offer me his pulpit if I would cease. My doctor came personally to me to tell me I was killing my mother by my conduct; and all my relatives tried to blame my activities in fighting world, flesh and devil, in going against the whole Religious, Political & Educational powers on the earth - and I am all alone. But both Mother and Father on their death bed said I was right, and the best son they had." (August 23, 1933 Letter to Maurice Canada)
1897, DECEMBER - CLOUGHJORDAN MISSION, CO. TIPPERARY
- John Long writes: "Pastor Whittaker started a mission in Cloughjordan
to prepare the way for the coming of William Irvine to that needy town; I left
Roscrea and went to help there. The mission at first was a stiff one, but well
attended by people of all denominations. Every reserved, tact, wisdom, humour,
and power that characterized the preaching of the Evangelist [Wm. Irvine] were
taxed to the uttermost, against the spirit of worldliness, criticism, opposition,
etc. The mission ended with victory and blessing and lasting results. During
his stay in Cloughjordan, I invited him out to our home in Burntwood, for a
cup of tea, and the humble and loving way by which he dealt with my Brothers
and Sisters sowed the seed, and prepared the way for their conversion which
happened within one year afterwards. That mission ended up with an all day's
conference; when the Christians from Roscrea and Nenagh came to our help. Open
air preaching for years was an unknown thing in the town of Cloughjordan; the
inhabitants being mostly Romans of a bigoted type. In the evening William Irvine suggested an open air march through the street which took the inhabitants by
surprise. Outside the Methodist church we formed a circle and sang the best
of all hymns." (From: John Long's Journal,
1897)
SPEAKING OUT AGAINST THE CLERGY: Wm Irvine was very direct about who would inhabit hell, so it's
not surprising that there was a great deal of resentment and opposition against
the Go-Preachers. The Enniskillen, N. Ireland newspaper wrote: "Indeed
they profess little respect for clergy. Although most of these people have
come from the Methodist ranks, they are severe in private conversation and public
statement upon ministers and preachers. Hell is a word in frequent use
with them. Everyone--almost everyone--is going to hell, according to their
ideas...Enniskillen is going to hell headlong...Various speakers at the meetings
say the townspeople are going to hell. They are all very cock-sure about
it No pope ever claimed the power of loosing and binding in hell and heaven
stronger than these Pilgrims or Tramps claim to know those who will go to the
hot place...Every other sentence almost of Mr. Irwin's oration one night had
hell mentioned in it." (Impartial Reporter January
15, 1903)
John Long wrote of Irvine taking seriously his call to service to be The Thresher: "A good deal of opposition arose at that time because William Irvine spoke with great authority against the unfaithfulness of the clergy; many threw on the brake, but he refused to be corrected by them, believing that God had raised him up to thresh the mountains." [John Long's Journal, March, 1898] "He got for his Call to Service that Scripture: 'Behold I will make thee a new sharp threshing instrument having teeth, thou shalt thresh the mountains, and beat them small, and shall make the hills as dust,'" Isaiah 41:15 (John Long's Journal, March, 1897)
Wm Irvine didn't mince words: "William Irvine visited Scotland; and finding many persons of note, and influences at work against the Go-Preacher mission...He launched out into extraordinary language similar to Matt. 23 Chapter...Edward Cooney got afraid of him going too far and losing his head." (From: John Long's Journal, Dec. 1904)
G. Pattison wrote of this incident: "(Rev) J.O. Park and Bros. Irvine and Cooney were dining together with a mutual friend. They were discussing the subject of 'Clergy' probably from both stand-points, when the mutual friend, their hostess asked, 'If a good clergyman did so and so' - I think 'sprinkling a baby' was part of it - 'would it not make a difference'? Mr. I. replied almost instantly, 'There are no good clergymen. It is a contradiction in terms.' Bro. Cooney who had never before heard him come out so plainly felt a bit surprised and frightened, and Mr. Park rose from the table and retired feeling deeply insulted. So far as I ever heard, this was really the first time Mr. I. had gone so far; but as you know, later on he proclaimed 'from the house-tops', that all and sundry of the cloth, including Mr. Wesley, are in Hell, all 'harlot hearted hirelings, etc.' " (G. Pattison in Accounts of the Early Days)
1898, EDWARD COONEY- A Christian commercial traveler (sales rep?) named Edward Cooney met some of the young converts of Wm Irvine and John Long and was impressed with the genuineness of their testimony and arranged to meet and interview Evangelist Irvine. This meeting took place the day after John Long and Wm Irvine studied Matthew 10 (per John Long's Journal).
At the Methodist Church "...while conducting the Borrisokane mission...Wm. Irvine first met Edward Cooney..." (Accounts of the Early Days, by Goodhand Pattison) [Photo of Methodist Church]
The Historic MATTHEW TEN Bible Study
Kilkee, Ireland
1898, JUNE-JULY: MATTHEW TEN STUDY - In 1898, Irvine had been with the Faith Mission for three years (since June, 1895). While holding a mission in Kilkee, he and John Long studied Matthew Ten. It was that significant Bible Study that first set Wm. Irvine and John Long to thinking about going on "Faith Lines." Out of that Bible Study and upon the foundation of Matthew Ten would grow a worldwide group of followers numbering over 100,000. Matthew Ten is mentioned in four of the 12 hymns Edward Cooney wrote in the Go-Preacher's Hymn Book. (Nos. 91, 95, 99, 100). The significance and impact of this Bible Study are immeasurable. John Long wrote in his Journal for July, 1898:
While in Kilkee we had a Bible reading on Matthew 10. It was that Bible reading set me first thinking about going on Faith Lines. It was a very remarkable coincident that Edward Cooney turned up next day, for he very soon after gave up a very good situation, and distributed thirteen hundred pounds to the poor, and went fully on the Lord's work, and became a great advocate of preachers going without a stated salary. However, as a guide to preachers, Matthew 10 should only be taken in conjunction with the other Scriptures and Acts of the Apostles after Pentecost. This is a very important point lest young preachers should attempt that which our Lord never meant and run into catastrophe; as in Matthew 10, that tour was only for a few days, to meet a need and prepare the way for His visit to them. [Vs. 10-25.]
In Matthew 10 they were not to go to the Gentiles, nor to the Samaritans; after Pentecost they were to be "Witnesses unto me both in Jerusalem, and in Judea and in Samaria, and unto the uttermost parts of the earth." Acts 1:8. In Matthew 10 they were to take neither gold, silver, or brass, in their purses nor any luggage; after Pentecost they used money, and carried necessary luggage. [Acts 4:34-35; 21:15; 28:30-31.] 1 Corinthians 9:14. These words "As ye go preach" gave rise to the name "Go-Preacher." Indeed "Apostle" should be the name instead of "Missionary" for it is mentioned as one of the gifts of our risen Lord, Ephesians 4:11.
Confirming the location, Faith Mission's publication Bright Words shows Irvine to be superintending the work for Faith Mission in the South of Ireland and that he held a mission in Kilkee on June 19-30, 1898; also that he held missions in Limerick and Galway. The Faith Mission founder, J. G. Govan, visited the Nenagh meetings held by Pilgrim Irvine and "the sisters." (Bright Words August 15, 1898).
The attention of Wm. Irvine was reportedly arrested by the Matthew 10:8-10 scripture: "...freely ye have received, freely give. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat." William asked John Long, "When did God change this?" John Long replied, "I suppose it has never changed."
Irvine Weir told Doug Parker in 1956 that "William Irvine's ideas of preaching and tramp preaching were founded entirely on his idea of the tenth Matthew where Jesus told them to go, providing themselves neither gold nor silver nor script or staff for their journey, neither two coats, neither shoes nor staves for the workman is worthy of his hire. William believed that what was good for the apostles was also good for the preachers of that day. He forgot that this message was given to the apostles to give to the Jewish nation only." (personal communication with Irvine Weir on February 21, 1956, The Secret Sect by Doug & Helen Parker, Footnote 5, Page 2, 9).
Shortly thereafter, the Go-Preacher system was born and Matthew 10 became the first chief doctrine of the sect. It became their standard methodology, which has remained intact and to this day is an integral, inseparable, uncompromisable part of the sect. "The references to ‘Matthew Ten’ in the rhymes of the so-called hymns of the ‘Go-Preachers Hymn Book, and the quotations from the chapter, show that the Tramp Preachers regard it as the Bed Rock of their movement. On the 10th chapter of Matthew’s Gospel they base their dress, mode of living, itineracy, methods, &c., and I venture to say that if they incorporated the Sermon on the Mount with that chapter, no one would be inclined to say anything towards them but God speed; for with their ways of life, whether they shave or refuse to carry a purse, no one has any concern; the outside world is only concerned when the Tramp Preachers, ignoring the command ‘Judge not’—do judge and condemn their neighbours." (Impartial Reporter October 14, 1909)
How different things would have been if John Long had answered back with: "It was changed in Luke 22:35-38," which reads: "And he said unto them, When I sent you withut purse, and script, and shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his script: and he that hath no sword, let him sell his garment, and buy one...And they said, Lord, behold here are two swords. And he said unto them, It is enough."
Afterwards in recalling their momentous Matthew 10 Bible Study, John Long wrote: "However, as a guide to preachers, Matthew 10 should only be taken in conjunction with the other Scriptures and Acts of the Apostles after Pentecost. This is a very important point lest young preachers should attempt that which our Lord never meant and run into catastrophe; as in Matthew 10, that tour was only for a few days, to meet a need and prepare the way for His visit to them. Vs. 10-25. In Matthew 10 they were not to go to the Gentiles, nor to the Samaritans; after Pentecost they were to be 'Witnesses unto me both in Jerusalem, and in Judea and in Samaria, and unto the uttermost parts of the earth.' Acts 1:8. In Matthew 10 they were to take neither gold, silver, or brass, in their purses nor any luggage; after Pentecost they used money, and carried necessary luggage. [Acts 4:34-35; 21:15; 28:30-31. 1 Corinthians 9:14.] These words 'As ye go preach' gave rise to the name 'Go Preacher.' " (From: John Long's Journal)
W. C. Trimble did not agree that the teaching by the Tramp Preachers regarding Matthew 10 was "Jesus' way." He wrote in the Impartial Reporter: "So that we see plainly, without a shadow of doubt, that our Lord revoked His commands in the 10th of Matthew. The case is precisely the same as if an Act of Parliament had been passed for a certain local set of circumstances, but when the conditions became changed this Act was repealed; and just as the original wording of the first Act remains on the statute book to tell of what had been enjoined before the repealing Act annulled it, so we have the original commands in the 10th of Matthew and Luke, as part of the recorded history of events, as well as the repealing orders of the 22nd Luke. The 10th of Matthew, on which the Tramps affect to base their whole code of ethics, has now no binding force whatever, as it was repealed by the same authority which had created it, in addition to the fact, that it was addressed to the ‘twelve’ alone. Thus the code and ideas which the Tramps built on a wrong foundation crumble to the dust. The teaching by the Tramp Preachers respecting ‘Matthew Ten’ is clearly not ‘the Jesus way.’" (Impartial Reporter October 1, 1909)
EDWARD COONEY turned up the very next day after the historic Matthew 10 Bible Study, and enthusiastically entered into the discussion of its meaning for preachers of their day and time. Three years later, in June 1901, at 34 years of age, Ed Cooney "gave up his occupation and distributed thirteen hundred pounds, and went fully into the Lord's work" (John Long Journal, July, 1898). Cooney became a great advocate of preachers going without a stated salary.
JOHN LONG became the FIRST one to go preach solely on Faith Lines according to Matthew Ten--NOT Irvine or Cooney! From the time they held the Matthew Ten Bible Study in July, 1898, John Long had been troubled about preaching solely on Faith Lines. A month later in August, John “spent a day in prayer and fasting, seeking to know the mind of the Lord concerning giving up the Colportage work and going on Faith Lines; while I was praying I got a definite anointing of the Holy Spirit…" Three months later in November, 1898, John resigned from the Methodist Colportage work; however, he continued to remain a member of the Methodist church for awhile. (From: John Long's Journal).
Wm Irvine wrote: “In September, 1898, I was put out of the Faith Mission for not being willing to conform to all their piccadilly discipline, etc.” (October 13, 1920 to Dunbars). Nothing more is known about his statement. However, his name and location where he was preaching continued to be shown on the Workers Lists in their monthly publication "Bright Words" until September, 1901, three years later.
John Long wrote: "When I resigned the Colporteur work...William Irvine
wanted me to join the staff of Pilgrims. I applied to J. G. Govan and was
accepted; nevertheless he knew that I was seeking to know the will of God as
to whether I should join the Mission or go on Matthew Ten lines. At the
conference [convention] held in Roscrea in December, 1899, on the way home I
let the Lord make the choice; and it was on the Matthew Ten side, so I wrote
to J. G. Govan telling him that I was led in the matter not to join the Faith
Mission; and he wrote me a nice letter in return saying that he was glad I was
guided in the matter and would like to know in the mean time how it worked out.” (From: John
Long's Journal)
G. Pattison continues: "Meanwhile John [Long] held on in increasingly close association with William Irvine, as of course, in his particular calling, one locality was nearly the same as another, and in many ways they were useful to each other, and undoubtedly thought a lot about each other. I believe that in the Templederry Mission...and probably some others of which I have scanty knowledge, John was William Irvine's sole companion; in fact, I would go the length of saying (again to John's credit) that at the time he was more forward than William in the boldness and simplicity of his faith in God to provide and sustain on line of Matthew 10..."
Willie Cleland, Irvine's cousin, said, "William Irvine's ideas of
preaching and tramp preaching were founded entirely on his idea of the tenth
Matthew where Jesus told them to go, providing themelves neither gold nor silver
nor script or staff for their journey, neither two coats, neither shoes nor
staves, for the workman is worthy of his hire. William believed that what
was good for the apostles was also good for the preachers of that day. He
forgot that this message was given to the apostles to give to the Jewish nation
only." (personal interview December, 1954, The
Secret Sect by Doug & Helen Parker, Footnote 5, Page 2).
Some of the hymns in the Go-Preacher's Hymn Book reveal their emphasis on the importance of following Jesus' instructions to the disciples in Matthew Ten:
(No. 91)
"So few profess through prophets true,
They're numbered with transgressors too;
Whilst thousands say Lord, Lord, through men
Who preach, but won't live Matthew Ten."
(No. 95)
"We are the slaves of Jesus,
We’ll therefore onward go,
And preach the truth though scribes, forsooth,
Say we should not do so.
For well we ken, through Matthew Ten,
The way that pleases God
Christ’s way is right,
For it we’ll fight
Till put beneath the sod."
(No. 99)
"Live the way I live was what Jesus said
To the men who went forth then;
Tramp about and preach. Saints will give you bread
This you'll find full described in Matthew Ten."
(No. 100)
"About two thousand years ago Jesus said, 'Go and preach,'
Disciples make, the good seed sow, all that I tell you teach;
He said this to poor men who left their homes and then
Launched out to live like Jesus as told in Matthew Ten."
NOTE: Edward Cooney was the author of all the above hymns.
WHO WAS R. R. (ROBERT) TODD and WHY IS HE MENTIONED HERE?
1 897 - ROBERT R. & JEANIE M. (MITCHELL) TODD: Robert R. Todd was born February 24, 1866 and died March 27, 1950, age 84 years. Robert R. Todd (aka R. R. Todd) became a Faith Mission Pilgrim on July 12, 1888 and Miss Jeanie M. Mitchell became a Pilgrim on August 28, 1888 (Bright Words Nov. 15, 1895). Robert Todd and Jeanie Mitchell were married 7 years later, on August 28, 1895, in Edinburgh, Scotland. For two years after their marriage, Mr. and Mrs. Todd preached together with Faith Mission. The Todd’s daughter wrote:
"He was a native of Newmilns, Ayrshire and was enrolled as a Queen's Scholar at Glasgow Training College, entering the teaching profession. In 1888, however, he joined the Faith Mission and was one of the first band of Pilgrims, whose pioneer work must be an inspiration to those who carry on the work today." (Mrs. M. B. Davis, Bright Words, June 1950 p 117)
Both Mr. and Mrs. Todd are shown in the 1888 Faith Mission group picture on page 55 of the book Spirit of Revival by I. R. Govan. Their photo is also in the TTT Photo Gallery.
NOVEMBER 1897 – TODDS LEAVE FAITH MISSION and start TODD’s MISSION: In the Fall of 1897, "After nine years' service in the Mission, during which time they have been much used of God in many different parts (the latter as Pilgrim Mitchell for seven years), have retired from among us. They intend going out on independent work in Ireland, unconnected with any mission, commencing, likely in County Wicklow" (Bright Words Nov., 1897 p 266). Co. Wicklow adjoins Co. Dublin immediately to the south on the east coast of Ireland on the Irish Sea. The reason the Todds made this change is not known. Since Wm Irvine joined Faith Mission 2-1/2 years before the Todd’s departure, he would have been acquainted with them.
A couple years later, the Faith Mission reported: "Since we started in Ireland some seven or eight years ago, several agencies have followed suit on somewhat similar lines. A Mr. Duff has a mission in the north with a number of workers, and in the south there is the mission conducted by Mr. and Mrs. Todd, formerly workers with us" (Bright Words March 1900, pgs 56-57).
Mr. Govan also wrote: “The organisation under the superintendence of Mr. Duff, also, in the north of Ireland, is to be recognised as quite distinct from our own. While we aim at loving fellowship with all who serve the "one Lord" in the "one Spirit," it is due to our workers and subscribers that we should make these explanations.” (Bright Words May 1903, p. 102)
Mr. Govan’s statements lead to the questions: (1) Who were Mr. Duff and Mr. & Mrs. Todd? (2) Were they connected to each other in any way? (3) Were their missions totally on independent lines or were they connected with a mission, society or organization?
The mission Walter Duff was associated with was “another association, founded about 1898, and known as the Irish Christian and Missionary Workers' Union…managed on the same principles [as Faith Mission], and aims at leaving behind a permanent organization wherever it has held a successful mission.” (Source: A History of the Irish Presbyterians by William Thomas Latimer pg 496; book may be read online in Google books).
Seeking a way to more effectively reach people, Walter Duff organized the Irish Christian Workers Union in 1898. This was the Christian Workers Union for Irish people in Ireland. The name was shortened to CWU. Later Walter Duff would organize the American Christian Workers Union. He instructed and trained hundreds of young men and women to become evangelists and gave them the opportunity to preach throughout the world. He preached in Northern Ireland for 20 years before moving to America where he was a minister for the rest of his life.. The CWU members met together in halls they built or bought and were found predominantly in the Protestant towns and cities of Northern Ireland. They were not a church or sect, but an inter-denominational evangelical Christian mission who wanted to save souls and help build up the faith of Christians. Like the Faith Mission, the CWU did not take the place of a church affiliation, as their members were required to be members of a local church.
From the information currently available, it appears that Govan was correct in stating the Todds were “unconnected with any other mission.” The Authors research indicates that the Irish Christian Workers Union was just getting started by Mr. Walter Duff in 1898. Since the Todd’s resigned from Faith Mission that same year, it was possible for the Todds to be associated with the IWCU. In 1924, the IWCU mission group and some other independent missions merged into the Irish Alliance of Christian Workers, which Rev. William P. Nicholson was instrumental in uniting. Click Here to read additional details about Walter Duff, the Irish Christian Workers Union and W. P. Nicholson, merger of CWU..
After Irvine and John Long’s historic Matthew 10 Bible Study in June or July of 1898, and while he was still a Faith Mission Pilgrim, Wm Irvine went about testing his "Faith Lines" theory on several occasions; e.g. the 1899 bicycle trip to Scotland where Irvine led eight (8) male volunteers; and on weekend mission trips, etc. The fact that others who went with Irvine on his experiments returned to him for guidance shows that there were others who were deeply attracted to his Matthew 10 concept of Faith Lines, and some of these men eventually committed to this work fulltime.
From the Nenagh Revival Mission in August, 1897 through the early months in 1898, Irvine had at least 100 converts, and most of them went into the work eventually. It would have been normal for them to look to Irvine for guidance and instruction, for he was their “spiritual Adam.”
1898, Sept: Irvine wrote : “In September, 1898, I was put out of the Faith Mission for not being willing to conform to all their piccadilly discipline, etc.” (October 13, 1920 Letter to Dunbars). However, the Faith Mission did not drop Irvine’s name from their Staff of Workers Lists until January 1901, possibly to give their highly successful pilgrim worker and Superintendent a grace period in which to “conform.” However, beginning September, 1898, Irvine began to act on “independent lines,” which did not go unnoticed by Faith Mission.
What did Irvine’s converts do? It appears that the new converts who wanted to preach according to Faith Lines spread out in various directions. The Faith Mission accepted some and rejected others. Some joined Todd's Mission and/or the Duff’s Irish Christian Workers Union while others preached independently on their own, with or without a companion. There was no cohesive, organized group of workers formed yet.
Fortunately for Irvine, "Just at that time a Mr. and Mrs. Todd, who had been Faith Mission pilgrims, had started a similar line of things to Mr. Govan's with their headquarters in Enniscorthy, having (I presume) Ireland before them as their first and chiefest field of activity...to start off with, they did not seem to have any of their own converts to go forth as workers, and so getting in touch with Mr. Irvine, who was having quite a number willing and anxious to go, they took on the direction and oversight of such, and in a short time had a pretty nice number in the field, including Tom Turner, John Hardie , Emma Gill, Annie Holland and Sarah Sullivan, and I dare say several others, probably Alex Given, etc...” (G. Pattison Account of Early Days) Editor’s Note: The 1905 Workers List shows 4 of the 6 named by Pattison joined Irvine: Gill, Turner, Hardie/Hardy, Givan/Given.
While Robert Todd was encountering difficulty getting workers for his new mission, on the other hand, Wm Irvine was having more converts than he knew what to do with who were volunteering to go preach on Faith Lines. Some of Irvine’s worker converts didn’t meet the standards required to become Faith Mission workers, so it was opportune that the Todds were in a position to accept these men and women in their mission.
John Long describes the labors of the workers: “In mid-1898, the work was quite scattered. More Faith Mission Prayer Union meetings were established and some young converts began to hold missions. Some joined the Faith Mission, others joined Todd’s Mission in the Southeast of Ireland, and others went out preaching unconnected with any mission; The Faith Mission did not accept all who applied to them. At this time, they (The Go-Preachers) were not sectarian or exclusive." (From: John Long's Journal, June, 1898) Some of Irvine’s workers who worked on Independent Lines were John Long, George Walker, and a number of others who were not associated with Todd’s Mission, Duff’s ICWU or the Faith Mission.
1900, July: Robert Todd is specifically named in John Long’s Journal as speaking at two of the conferences attended by John Long and Wm Irvine and about 40 others. In July, 1900, the FIRST general convention was held for the Go-Preachers concerning the work in the South of Ireland. John Long wrote: “I returned again to Rathmolyon to a Convention; the FIRST general one held in connection with the work in the South of Ireland. About forty Christian workers met together to consider the word of the Lord. At that conference, I met G. C. Grubb, Robert Miller, Robert Todd, William Irvine, Edward Cooney and others. It was a spiritual time, and we will not forget that hymn of William Gill’s sung sixteen times, ‘Rich are the Moments of Blessing.’” (From: John Long's Journal, July 1900). Note: Irvine wrote the first convention was held in 1899 (October 13, 1920 Letter to Dunbars)
At a June 1901 conference, John Long reported: "...there were some very good and profitable addresses given by G. C. Grubb, Robert Todd, Thomas Turner, Sister Millard, and others. I was asked to speak and I had a good message from 1 Tim. 11:12" (John Long's Journal, June 1901)
In August 1900, Govan reported: “ When in Ireland I came into closer contact with a movement that has been going on for the past year or two. A number of young people are going out on quite independent lines, holding missions in various parts both of Ireland and Scotland. While there may be much that is good in the devotion and earnestness of those who thus leave all, believing that the Lord has called them thus to follow Him, a number of features of this movement do not commend themselves to us. There is no one to judge of the fitness of these workers except themselves; being independent, they are not able to profit from the experience of others older in the work, as they would if there was some organisation; and then some of them have not been long enough converted themselves before going out, and, wanting in Christian experience, are very apt to be unbalanced and one-sided. While we can quite believe that a few of those who have gone out have been truly called of God, we fear that a number of others have been more called of man, or moved by their own impulses, and are really not fitted for the work. As some have been mistaken for pilgrims, we think it necessary to say that the Faith Mission is not responsible for this movement.”
Irvine’s converts who joined Faith Mission: From the their Staff of Workers list it can be seen that May Carroll, “Sister Oakley,” Allen Harkness and his sister E. Harkness (converts of Irvine) all became FM workers, and there may have been others. However, Sister L. Oakley and the 2 Harkness siblings did not leave Faith Mission and go preach with Irvine. In the years 1898 and 1899, Faith Mission had 30 total new Pilgrim workers to start (15 per year). The two years before and after (1897 & 1900) there were only 2 new workers added each year.
1901: END OF TODD'S MISSION: After Todd’s Mission had been in existence for 4 to 5 years, Robert Todd accepted a position with the South American Evangelical Mission, and disbanded Todd’s Mission. Mr. Govan wrote: "Mr. Todd is now appointed to the home secretaryship of the South American Evangelical Mission, with offices in Liverpool, and at the suggestion of himself, and his workers, we [Faith Mission] have agreed to take over the superintendance of their missions" (Bright Words for Sept 1901).
Todd’s daughter wrote: “After leaving the Mission in 1896, they worked on independent lines in Southern Ireland, coming to Liverpool in 1903” (Bright Words, June 1950 p 117)
John G. Eberstein, Director of FM wrote: “As far as M/M Todd are concerned, they were loyal friends of the Mission til they died. (Mrs. Todd-1932 and Mr. Todd-1950.) Mr. Todd was to become a Congregational Minister. They MAY have been associated with what you describe as the Irish Workers Christian Union, but I hardly think so.” (John G. Eberstein Letter to Jim Vail 12/24/88)
When he died, (Robert R. Todd) he was still a warm supporter of the F.M. and far from being a Cooneyite. I knew he was not a Cooneyite, as Irvine’s and Cooney's followers were called, but he left the Faith Mission just before Wm Irvine formed the breakaway movement. There was certainly no movement of that kind over here before that, nor did I know of any other movement over here to have existed before Irvine advocated “leaving all” to follow the Lord. I know that the Founder of the Faith Mission, J. G. Govan, had a LITTLE private means, and did not himself look to Faith Mission Funds for support, which was one of Irvine’s objections to him.” (John G. Eberstein Letter to Jim Vail 3/22/89)
Pattison speculates: “Anyhow, the connection didn't last very long as I believe the workers jointly and individually felt Mr. Todd was not the man to superintend and direct such an important movement, and probably pressed Mr. Irvine himself into acceptance of responsibility. The fact that up to that point he had not sought out (place) and any authority which one would think rightly belonged to him spoke volumes for the character and worth of both men, and perhaps we may leave it at that, only to say that "Todd's Mission," as it was then called, shortly became a thing of the past, and I believe I heard later on that Mr. Todd himself had become a sort of a secretary in Liverpool or elsewhere for some foreign mission work. And the workers now in fellowship with William Irvine went on and increased in numbers, and perhaps I may add, increased in their attachment to and respect for their chief's leadership, possibly more so than was good for him or them…”
In the above paragraph Pattison CONJECTURED as to how Irvine MAY have arrived at his decision to leave Faith Mission and found his own movement, sect or mission in 1901. Pattison SPECULATED: “…as I believe…” that the workers “PROBABLY pressed Mr. Irvine into acceptance of responsibility” for “what one would think rightly belonged to him…” Some have taken Pattison’s above statement to be a factual account; yet he phrased it as an assumption.
John Long wrote: “About that time William Irvine left the Faith Mission. All who knew the man was acquainted with the fact that he did not covet or desire to start a new sect or Mission; and his leaving the Faith Mission was not without feeling the risk and responsibility of doing so; but circumstances and events rendered it necessary. Some workers who gave up their situations to go fully in the Lord’s work were not accepted by the Faith Mission; others did not feel led to join it; and others believed in being more like the pattern as seen in Jesus, and reforming according to the ideal church in the Acts of the Apostles; among the latter was Edward Cooney, who had newly started out, became a strenuous advocate. Most of these workers were either young converts or disciples of William Irvine; and it became impossible for him to be true to the rules of the Faith Mission and to them; so he resigned the one and entered enthusiastically into the other.” (John Long’s Journal, 1900–last paragraph)
1901, June 6: Edward Cooney’s last appointment before he entered the work full time was to attend the wedding of Bill Carroll and Maggie Hastings, held in Borrosokane, Co. Tipperary. They were married on June 6, 1901. They entered the work in 1903 as married couple. See Wedding Photo in TTT Photo Gallery.
No one can say for certain if Irvine deliberately set about putting together a group of workers which he planned to take charge of at some point in the future; or if the group just grew in numbers to a point where it became necessary for Irvine to take charge of the workers he was responsible for being involved in mission work. Perhaps Todd’s departure and Cooney’s arrival with money gave Irvine the impetus to leave Faith Mission at that particular time. In any event, it happened. He left Faith Mission and founded a new movement, and several testified that there had not been such a movement of “leaving all” and going on Faith Lines before he did so.
When Irvine founded his new movement in 1901, at least three of Todd’s workers and one from Faith Mission (John Kelly) allied with him. Some of Todd’s workers used his arrangement with Faith Mission to join them; while other of Todd’s workers joined Wm Irvine’s movement. It is not known if Irvine’s movement was up and running when Todd dissolved his mission. In 1901, ten (10) other workers joined Irvine’s growing group so that when Irvine left the FM, there were 28 workers total besides Wm Irvine; 4 sisters and 24 brothers, plus Irvine.
Mr. Townend, the General Director (in 2010) of Faith Mission stated, “There are no clear records indicating to what extent, if any, the Faith Mission superintended their Missions /workers. If it did, it is probable that this was by absorbing any work or workers into the existing structure of the FM. However, as I have said, I can find no reference to any of the people you have named.” [email dated 3/31/09 to Cherie Kropp] (the “people you have named” were those listed by G. Pattison as being associated with Todd’s Mission: Tom Turner, John Hardie, Emma Gill, Annie Holland, Sarah Sullivan, Alex Given/Alec Givan).
Mr. Townend also wrote: “It is evident that the Todds left the Faith Mission and attempted to form an “independent mission” similar to Faith Mission in structure and beliefs…and it appears that that they remained on friendly terms.”
It is obvious from the account by Todd’s daughter that Todd never adopted Faith Lines; and that he became a part of the very things Irvine preached against – stationery ministers, organized religion, church buildings, etc. Robert Todd did not leave his mission and join Wm Irvine’s new movement. Rather, Todd took a position with the South American Evangelical Mission, which did not follow the “Faith Lines” ideal and later became a Congregationalist minister.
On the other hand, when Wm Irvine left Faith Mission, he headed in a totally new and different direction from Faith Mission regarding support and finances of the work and workers. His focus was on “Faith Lines.” William’s direction, if he kept true to his Faith Lines ideal, would be to decline all regular lines of support, stipends or collections, and exercise total reliance on Faith Lines according to Matthew 10
Irvine ’s movement was so different from Faith Mission that Govan made this statement: “We regret that it seems needful, owing to confusing statements that have been made to state plainly that we have no responsibility for the work carried on in Ireland and elsewhere by Mr. Irvine and his fellow-workers. Having little organisation or arrangement whereby to distinguish them, the agents of this anonymous work have in some places been mistaken for our Faith Mission pilgrims, and misleading references have in consequence appeared in the public press. While we honour the zeal and devotion of these workers, and believe them to be sincere and single in purpose, their lines of work differ essentially from those of the Faith Mission, as an unsectarian agency, and are such as we could not endorse or approve.” (Bright Words, May 1903, p. 102)
The 1905 Workers List shows four (4) of Todd’s workers entered the work: Tom Turner-1899; John Hardie-1900; Alex Given/Givan-1899; Emma Gill-1900. Even though these same 4 workers were under the supervision of R. R. Todd (1897–1901), they are also shown on the 1905 Workers List as being among Wm Irvine’s workers during the same time period.
During the years 1899 to 1900, when these workers entered the work, Wm. Irvine was still on the Faith Mission roles as one of their workers, and had not yet left them to found his new movement. The time workers spent in the work under Todd’s supervision was credited to them in Wm Irvine’s movement. It would seem they sojourned or were temporarily stationed with Todd for a time until the group grew to a sizeable number that warranted Irvine’s full time leadership.
None of the following workers of Todd were listed on the 1905 Workers List: the Todds, Annie Holland, Sarah Sullivan, Sister L. Oakley, E. Harkness or Allen Harkness. However, L. Oakley, and the 2 Harkness siblings were on the Faith Mission workers list for several years after joining FM in March, 1899.
1903: Three (3) of Todd’s female workers joined Faith Mission and one female worker (1) left FM and joined Wm Irvine’s workers. Mr. Govan wrote: “Of these, Sisters Stanley, Winter and Halliday have come to us from Mr. Todd’s Mission in Ireland, now dissolved…Pilgrim Carroll joined Mr. Irvine’s band of workers.” (Bright Words for Nov. 1903).
Faith Mission records show that these three women from Todd’s Mission joined FM one month apart, and none of the three left to “become Cooneyites.”
L. Stanley joined on April 26, 1903 – left 1906 – became Mrs. Miller; died 1959;
G. Winter joined on May 2, 1903 – left 1911 – died in Belfast;
H.M. Halliday joined on June 1, 1903 – left 1910 – died 1960 in Belfast.
Some of the circulated copies of the 1905 Workers List show the dates Wm Irvine and John Kelly entered the work as “18—“, while others leave the date blank. By 1901 there were 28 workers ready to accept Irvine’s leadership in his new movement (4 sisters & 25 brothers). There were 40 people present at the first mini-convention for workers held in 1900 on Willie Gill’s farm in Rathmolyon, including Robert Todd, Ed Cooney, John Long and Wm Irvine.
In 18__, there were (2) workers (Irvine & Kelly)
In 1899, ( 4) more brother workers joined (Givan, Long, Turner & Walker-in this order)
In 1900, (13) full time workers joined him (10 bros; 3 sisters)
In 1901, (10) full time workers joined him (9 bros; 1 sister) ( Irvine took leadership)
In 1902, (23) more full time workers joined him. (13 bros; 10 sisters)
In 1903, (34) more joined; (20 bros; 14 sisters)
In 1904, (43) more joined; (26 bros; 17 sisters)
In 1905, (74) more joined, (43 bros; 31 sisters)
making a grand total of 203 workers on the 1905 list.
In 1901, when Irvine left the FM, there were 28 workers total besides Wm Irvine; 4 sisters and 25 brothers.
Meanwhile, John Long was preaching “on independent lines” or Faith Lines. In other words, he wasn’t associated with any type missionary group or society. No man told him where to go to preach. John prayed for God’s guidance and made his plans accordingly. Yet he complained that Irvine interfered with his “leadings” at times: “While I was originally helped by William Irvine, yet he often interfered with my providential leadings.” [John Long, October, 1900]
“…some misunderstanding arose between me and William Irvine; he was leaving Ireland, and crossing to Scotland, and he wrote me to go over and take the oversight of the work in the South of Ireland. I felt that it was God who opened up the way when I came first to Scotland, and that I would not leave until He showed me His will in the matter. We went to Doon where we spent one week Street Preaching; then after a visit to Kilsyth, William Clelland(1900) and I crossed to Ireland; and held a mission in Mountmellick…” [John Long, March 1900]
John’s preaching companions were constantly changing. Young preachers often came to him and it wasn’t long before they left and were replaced by another. John wrote: “Edward Cooney, and William Irvine sent him with me for a Training; and did not leave a good man with me long.” John doesn’t indicate that he had met them previously. He just records who joined him, who left him, when and where. There had to be someone directing these young men to go to be with John. The names of the men John Long trained are not included on the Faith Mission Workers Lists. A few of the names were associated with Todd’s mission, but not all. (Gill, Turner, Hardy/Hardie)
John Long’s Journal from 1898 thru 1902 indicates that he trained or preached with Thomas Turner, Irvine Weir, Samuel Boyd, Willie Clelland, Matthew Wilson, Thomas Hastings, Joseph Gillis, one of the Gill sisters, John Hardie, Harry Weir, Richard Meikle and Joe Kerr. All these became workers in Irvine’s movement.
Interesting that both Todd and Irvine’s workers were sent to be with John Long. It is obvious from John Long’s comments that someone was behind the scenes, directing traffic, running the operation and assigning and moving these preachers around. Someone was keeping track of the wooden halls and making them available for the preachers.
“About that time, Joseph Kerr left me and Richard Meikle joined me. For knowledge of the Scriptures, Kerr was the finest companion I ever had; and he was only twenty-one; however, Edward Cooney, and William Irvine sent him with me for a Training; and did not leave a good man with me long.” [John Long, October 1902]
The coming and going of workers who were Irvine’s converts was happening while Wm Irvine was still associated with the Faith Mission, prior to his being dropped from their rolls in January, 1901. Possibly starting in 1900 after he was disciplined for not conforming to all FM’s “piccadilly” rules, Irvine stopped sending this converts to Faith Mission, as only two new workers joined FM that year. (Mae Carroll joined in October, 1899.) And perhaps Irvine and Todd just directed them here and there, until Irvine felt the time had arrived for him to found his own movement.
1898 - THE WAY THEY WERE - IN THE BEGINNING: In 1898, the Go-Preachers were "unsectarian" Evangelists, according to John Long. That is, they were not a sect or church, and they were not associated as preachers or evangelists for any particular religion or denomination. He wrote: “As long as the work kept from exclusiveness and remained unsectarian in manifestation, it was wonderfully used of God in the salvation sinners and the making of disciples…the workers occasionally went to the various churches and at times preached in them, whenever the way opened up." THIS IS IMPORTANT!! Those who were converted were NOT sent to a particular meeting or church. They were left “to the option of their own will as to where they worship and get the most spiritual food.” In other words, they assembled at the church of their choice. This was the policy of the Faith Mission, with which Wm Irvine was associated at the time. “Wherever the Faith Mission has a successful mission, they endeavor to form a prayer union; and according to their rules, it is NOT a new sect; neither is intended to be; yet, I have known the mention of it to be opposed by the existing sects.” (Quotes From: John Long's Journal)
They used many methods to reach out to others--they gave out tracts, books and Bibles. John Long wrote: "At that time I made much use of pure gospel literature, such as giving Bibles and Testaments to young converts." Most towns had recognized speaking places, where people came and made speeches or all types, and listeners congregated. The workers did a lot of street preaching in the towns and cities in the open air, on the diamond or square; made house to house visitation, went on Matthew Ten tours, went on "open air marches through the streets singing hymns"; preached in churches to their congregations when invited; preached in barns, halls and homes.
John Long wrote: "Besides our nightly meetings that constituted a mission, I occasionally took mothers’ meetings, Bible classes, children’s meetings; also did a measure of street preaching, house to house visitation, personal dealing and tract distribution. In the churches of all protestant denominations, in Mission halls, tents, barns, cottages, School Rooms, public halls, Etc....regarding the extraordinary sessions of house to house visitation and personal conversations, Paul taught the people 'publickly and from house to house,' Acts 20:20. House to house visitation consisted of two sorts. 1st Direct visits to homes accessible where they receive inside so as to read the Scriptures and pray with the inmates. 2nd Calling at the doors and speaking to persons about their souls salvation also giving them pure gospel tracts, periodicals and pamphlets and inviting them to come to meetings." (From: John Long Journal, 1907)
They also built moveable wooden halls/tents/bachs to hold meetings in and live in. Some workers practiced divine healing, laying on of hands and dedicated babies. Marriage was not forbidden to the workers. They met with any number of other Christian groups on Sunday and took the Lord's Supper with them. It irked John Long whenever a church, such as the Open Brethren, refused to allow him to break bread with them, and noted it in his Journal.
The workers worked odd jobs when they needed money. They accepted financial help, no matter the source who offered it, and regardless of their religious background. John Long takes great pains to give credit in his Journal to those who assisted him financially. At times, they even placed a bag or box inside the home they were preaching in, or outside of their wooden hall to receive gifts. (See Collections below).
They invited denominational and independent preachers to speak at their special meetings and conventions. G. Pattison wrote about a Special Meeting held on December 26 (probably 1899): "I remember very distinctly seeing and hearing Tom [Turner] at an all-day meeting in Nenagh Methodist Chapel on a St. Stephen's Day, when we had in our gathering no less a personage than the great Rev. George Grubb, who treated us to a very beautiful address on 'An Open Heaven' bearing in mind Stephen's words, I suppose. We had also amongst us that day two or three other clergymen including (Rev.) Crookshank, Roscrea Methodist minister, and I dare say Mr. Nesbitt and probably one or two others, Mr. Douglas, for instance; Mr. and Mrs. Bailey (Tom Turner's host and hostess) were also there that day and a whole crowd from Cloughjordan, Borrisokane and Finnoe, etc., as well as those belonging to Nenagh; and I believe the two Faith Mission workers were also present and spoke, viz. Miss Pendreigh...and a Miss McLean...of course, John Long was present and also our evangelist Mr. Gilbert, so you see the preaching side of things was well represented, although we did not call it by the high sounding name 'Convention.'" (Accounts of the Early Days)
1898, NOVEMBER - JOHN LONG RESIGNS FROM THE COLPORTAGE WORK: "At that time, William Irvine left me and went to Galway town; Fred Hughes went back to merchandise and Thomas Turner joined me...I spent a day in prayer and fasting, seeking to know the mind of the Lord concerning giving up the Colportage work and going on Faith Lines; while I was praying I got a definite anointing of the Holy Spirit..." In November, 1898, John Long resigned from his position as Methodist Colporteur. "Although I resigned the Colportage work and the salary, I did not as yet cease to be a member of the Methodist Church." (John Long's Journal, 1899) While "in the Colportage work.. in round numbers I must have sold and circulated upwards of 100,000 literature, from the Bible to the tract; and although I gave up the selling, it was by no means a finish of my literature experience." (From: John Long's Journal)
1898, DECEMBER: "William Irvine, Thomas Turner, and I went to Roscrea to have a mission in the Methodist Church given to us by Pastor Crookshanks. Much good was done by personal talks and prayer meetings in the day time. Ben Boles, a shopkeeper from Roscrea and John Sullivan, a School Master, from Moneygall, gave up their occupation to go fully on the Lord's work. Thomas Turner, succeeded me in the Colportage work for one month, when he resigned and went as an Evangelist on Faith Lines." (From: John Long's Journal)
1899, JANUARY 1 - JOHN LONG BEGINS PREACHING SOLELY ON FAITH LINES: "On the first of January, 1899, I started on the new lines of Faith in God; that morning one pound came to me by post." (John Long's Journal, 1899) FAITH LINES was a concept that Irvine, John Long and Ed Cooney took from Matthew Ten—that of preachers going without a guaranteed salary they could depend on. Their predominant idea was NOT going two and two (they were already doing that in the Faith Mission); or being celibate; or not marrying. It was NOT churches that met in the homes. Faith Lines was not a ministry--anybody could do it, and others do so today, who are not 2x2 workers. The co-founder, John Long states that FAITH LINES WAS MERELY THIS:
"Faith Lines is a preacher going forth without any fixed or stated salary, neither any public collections at meetings, but just trusting in God to put it into the hearts of God's people to give to the support of them who ministered in Spiritual things. If more came in than necessary, learning to abound; if less, learning to suffer lack…" (John Long's Journal, 1899)
"Faith Lines means work lines; but the labourer is worthy of his hire, 1 Tim. 5:18. Faith Lines means cross lines; for it is not popular to be living by the kindness of the people. Faith Lines means suffering lines among people who are not practical and kindly disposed; and in slum and poor districts, it's expecting something from the preacher they are, and not giving something to his maintenance; therefore, it is a good thing to be able to abound at times and in divers places, for Jesus fed their bodies, as well as their souls." (John Long's Journal, Nov. 1905)
In 1942, many years later, George Walker described the original Faith Line Method to the U.S. Selective Service: "We take this opportunity to state that during the closing years of the last century and the first years of this century, a number of people in the British Isles and in America were exercised in heart and mind, through their study of the Scriptures, in regard to the methods of preaching and worship in the several churches of which they were then members. They were deeply concerned about spiritual things, and became fully convinced that there should be a return to the methods and purposes taught and carried out by Christ and His first disciples. This conviction led to frequent earnest conversations and studies on the subject, which in turn led to religious meetings, and in due time a number of these people went forth to devote their lives to the preaching of the Gospel according to the teaching and example of Christ as given in the New Testament, i.e., 'two by two' and without salary or making appeals for financial assistance, putting implicit trust in God and His promise that as they 'sought first the Kingdom of God, their natural needs of food and raiment 'would be added to them'." (George Walker's Statement)
Later, in 1947, John Long would write in his Journal: "…in condemning salary lines and defending preaching without money, etc...it is a mistake to condemn others who may not have stepped out in obedience on the same line. Satan can get in on this point, and we become as proud Pharisees, condemning others who follow not us. There are as many Scriptures to prove Salary Lines as there are to prove Gratis Lines; as the words "Wages" and "Hire" occur attached to the maintenance of preachers. See John 4:36."
COLLECTIONS: Going on Faith Lines meant a preacher had no guaranteed income and took no collections at their public meetings. It meant they trusted God for their monetary and physical needs. The Editor of the Impartial Reporter confirmed that"It is quite true, however, that the Tramp Preachers do not take up collections at their public meetings from the general public: and in so far as the announcement conveys that it relates only to collections at public meetings, it is true." The Editor thought this was a deceptive statement to make, however, and did not give the full picture: "The tramps say they have no collections. In strict parlance this may be correct, but is it not the whole truth. They may not 'collect', but they receive donations. At the houses in which they hold meetings, a bag is placed for the receipt of the gifts..." (Impartial Reporter August 27, 1908)
John Long wrote: "By experience we learned that it was not inconsistent with Faith Lines to have a box at the door of our tent for free will offerings; so as that the poor widow could give her mite, as well as the rich their abundance. 'But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar on the right side, as one cometh into the house of the Lord,' 2 Kings 12:9. Nearly all Christians are agreed that this should be the case on the Lord’s Day, 1 Cor. 16:1-2." (From: John Long's Journal, January, 1901)
As late as 1909, the workers were still placing bags in their public meetings for donations: "We had hoped our correspondent would not have made any defence of the pretence—for it is, in truth, pretence, about collections. The difference only lies between lifting donations and giving donations into a prepared receptacle. Collecting alms for the poor is not ‘begging.’ It is as much ‘begging’ to place a bag—which tells its own tale—as to send round a plate. People give only as they will; and the alms taken up, as our correspondent must know, is not for the preaching of the Gospel, but to distribute among the poor and to maintain the fabric of the church building. Donations are given for the maintenance of the minister." (Impartial Reporter Sept 10, 1908 p5)
"Surely, we are not all fools. These men are themselves paid or rewarded, as well as the clergy. As I have shown, the difference is only one of degree. And while it is possible that there are cases where the minister may receive more than his deserts, it is pretty certain that some of the Tramps receive more than their deserts also. In both cases, however, the donors give voluntarily; whether a man subscribes to a church fund, or entertains a Tramp and puts his donation in a bag, the donations are given by the free will of the donors; and the difference is only one of degree—and, of order and organisation." (Impartial Reporter Sept 23, 1909 4th article)
"There is a lot of ‘rot’ spoken about ‘no collections’ at Tramp meetings. I feel strongly upon this point, because it is deceptive. One would think from such an announcement that the Tramps had no collections at all—that there were no demands upon their liberality. The Tramps do receive donations from their own people, (not from the general public), and generous gifts, too. The bag which they place in the houses of their people ‘collects’ the donations, and the ‘brethren’ give freely. Does it not savour of misrepresentation or deception to convey that—(I specially avoid the word ‘hypocrisy’)—there are no collections among the Tramps to maintain their teachings, when there are collections?" (Impartial Reporter Sept 30, 1909 – 5th article also repeated in The Tramps or Go-Preachers, by William C. Trimble, Chapter VI)
This practice of providing a receptable for donations was discontinued at some point in time, but the Author does not know the dates or any particulars.
1899: FIRST FULL-TIME WORKER RECRUITS: After John Long, who began preaching on Faith Lines on January 1, 1899, it would appear that Tom Turner and Alex Givan/Given were the very FIRST two men to commit to the work full time on Faith Lines. On the 1905 Workers List just under the names of Wm Irvine and John Kelly, are the first brother workers who went in the work in 1899: Alex Givan/Given, John Long, Thomas M. Turner and George Walker. However, Tom Turner and Alex Givan were actually preaching in Todd's mission at the time they are shown as entering the work on the 1905 Workers List.
RE: THOMAS M. TURNER (TOM) - At the Templederry Mission, Thomas M. Turner, a School Master, and his sister were converted; and Thomas "very soon after that gave up his situation, and became for a time my [John Long] companion in travels." G. Pattison wrote: "Even in that little Templederry Mission...there was one who took his stand, who through thick and thin has kept faithful, and...surely the winning of a soul like Tom M. Turner was no mean trophy, and well repaid whatever effort was put into it...One of the landmarks already referred to was the day he [Tom Turner] and John Long came to our house [home of Goodhand Pattison] with a book-bag each. I was in the back parlor doing something and Mother in the kitchen when they came into the hall; Tom was singing 'Oh the days are full of gladness that I spend in His employ, I can banish care and sadness in a song of Heavenly joy. He redeemed me, etc.' Tom had only been a very short time saved when he decided to give up teaching...and travelling thus with a book-bag, in company with, or apprentice to John Long, was among his first attempts at service in the harvest field...Already, however, Tom had begun to see that this was not the best or most profitable (fruitful) way of spending his time in the service of God, and was then apparently seeking a 'way out,' more in accordance with the mind of God, or teaching of the Scriptures, when shortly afterwards he, with Tom McNaught and I think Dick Norman conducted a mission in a place called Kyle, on the Borrisin-Ossory side of Roscrea; and being a good deal encouraged by the results they made a further attempt on their return to Cloughjordan by starting a mission at Mr. Jonathan Armitage's..." (G. Pattison, Accounts of the Early Days)
RE: ALEX GIVEN/GIVAN - "It was one night fairly early in this mission that Alex Given came along from Roscrea with Robert Acres and others. He had been employed at Fawcetts, and probably would have taken some minor part in Kyle Mission; but now about to devote his life to the work, did not return to Roscrea, but remained in our house with Tom [Turner ] and Dick [Norman]." (G. Pattison, Accounts of the Early Days)
Tom Turner and Alex Givan pioneered the West part of Cork County, Ireland: "I cannot at this moment recall where Dick Norman went after this mission at Behamore was finished, but Tom [Turner] and Alex [Given] went to my old home at Inchimadreer, Dunmanway, very soon after, where in a sense they may be called the pioneer apostles to West Cork, opening up and having meetings all around Dunmanway, Lisbealid, Drinagh, Kilmeen, etc., and doing a work there, the results of which are so well known I need scarcely more than refer to it. I may also say, before passing from the part which Tom Turner played in the movement in the early days, that around those parts in various centers, meetings were quite frequently held, with a good deal of newly-found life and freshness and liberty on the part of the speakers, and acceptance on the part of the hearers." (G. Pattison, Accounts of the Early Days)
1899: GEORGE WALKER ALLIES WITH IRVINE. When George Walker was eleven years old, he came home from Sunday School to find that his Mother had passed away (per George Walker at 1971 Bessemer, Alabama Special Meeting). Obviously, George Walker was not being raised in the 2x2 fellowship or he would not have been at Sunday School.
At Tom Patterson's funeral on November 7, 1964, George Walker said, "My own father said, 'I would rather see you a corpse.' Yet, he was a kind and good father. My Mother died when I was eleven years of age, and my father was both father and mother to us, and I have very kind feelings toward him. He was a religious man, but he didn't understand. He thought from a human standpoint; he didn't have confidence in God..."
George Walker's parents, John and Jane (Fausett/Fawcett) Walker, were both from Northern Ireland. They had eleven (11) children.
The following is believed to be the Walker Family Tree put together by a family member, although there may possibly be some errors.
John and Jane (Fausett/Fawcett) Walker
John Walker was born between 1797 - 1847 in Cavantillycormick, Fermanagh County, Ireland; died May 6, 1910
Jane Walker was born in Roscrea, Ireland - born between 1807 and 1847; died 1888
The marriage of John Walker of Cavantillycormick, Magheracross (Barony of Tirkennedy) and Jane Fausset of Cleenish, took place on January 31, 1862 at Bellanaleck Church, Cleenish. The witnesses were Thomas and John Lumin. Jane was the daughter of William Fausset, another farmer from Cleenish.
The following is believed to be the Walker Family Tree put together by a family member, although there may possibly be some errors.
1. Ellen (no birth or death date) perhaps died as child??
2. John - Born 1862; Died 1943
3. Margaret – Born Nov 19, 1964; Died 1901
4. Robert – Born Dec. 25, 1866; Died 1938; Married Mary Ann Gracey Sept 17, 1896 (see photo)
5. Eliza Jane – Born Jan. 28, 1870
6. Anne – Born June 23, 1872 (twin) – Died 1958, unmarried
7. Sarah – Born June 23, 1872 (twin) – Died 1958; Spouse Thomas Clarke
8. William Thomas – Born Dec. 23, 1874; Died 1916; Spouse Arabella Gracey
9. George – Born Feb 12-13, 1877; Died Nov. 6, 1981; Age 104 years, 8 months and 25 days.
10. Rebecca – Born Oct. 15, 1879; Died 1964 in Brooklyn New York USA (George witnessed her will).
11. Joseph – Born 1884; Died 1964 (reportedly went to Canada)
NOTE: Family Tree provided by Kate Sutcliffe, who's great grandfather Robert was George Walker's older brother.
NOTE: George Walker refers to ten children in his family in the letter quoted below, so presumably one died at an early age, perhaps Ellen. He was the longest living Walker sibling. His obituary stated: "He was preceded in death by six sisters and four brothers. Surviving are two nieces, Dorothy Forsyth of Hollywood, Ireland, and Rebecca Walker of Enniskillen, Ireland, and also grandnieces and nephews, all in northern Ireland."
At age 101 years, George Walker wrote his nephew Thomas Howard Walker a letter dated December 21, 1977. He told what he knew about his grandparents: "All I know is that your grandfather was a soldier in the British Army during the days of Napoleon, at the time of the battle of Waterloo….I was about 6 when he died. I can remember him. He may have inherited or purchased the farm your father and I were born on. He divided (it) between his two sons, my father and our Uncle Tom. There were two houses on it…Later our parents bought another small farm that adjoined ours. This gave them about 25 acres, and that didn’t bring a large yearly income, but they succeeded to rear 10 children and to give them some education that helped them to make their way in the outside world. We wonder how they did, the land was good for potatoes, and oats and these were wholesome food. We were never without sufficient food."
After his mother died in 1888, George was sent to live with some strangers: "Not long after we had revivals there, and I went up to the front to profess, and I went as far as I could. I meant it then, but I was disappointed because I realized I was not changed. I was just the same as ever. Later on I had to go away and live with strangers. During those ten years, from 11 to 21, I had some very serious thoughts in my mind." (Geo. Walker at Funeral Service for Charlie A. Hughes, August 19, 1972)
Reporting the words of George Walker at the 1910 Crocknacrieve convention: "I remember quite well when I was 11 years of age going down to the church in the village there (meaning Ballinamallard) and going and kneeling at the penitent form, for I was anxious to get converted as ever anybody was. I wanted to be a christian. I remember kneeling there and seeking to get converted, as that was all I heard about it. I was told I was converted there, but though only 11 years old I remember having a clear feeling that I had got nothing at all. I was told and taught after that I was a Christian, but I knew nothing about it. I remember after that going from Enniskillen to Garvary Church three miles distant. I longed to know that I was a Christian. I yearned after it, as I did not want to live the shallow superficial life that I saw around me. There seemed to be some change made on me then, but I could not get away from the Scripture which says ‘Deny yourself and take up the cross and follow Me.’ I was led to measure myself by other people and to soothe my conscience. I went to sleep saying ‘I am as good as other people and surely they all can’t be wrong.’ I anxiously tried to be a Christian, but could not do so for covetousness, selfishness, and worldliness, and I knew that so long as I was possessed of that spirit I could not go to heaven. I went on that way till I was 21 and the only way I thought I was a Christian was by playing into the devil’s hands and measuring myself by other people. the wonder was that I ever could have been such a fool as to think I was a Christian in face of what God tells me. As I look around this district and see the impression left by the religious people of the day I am very glad that ever the Lord pointed out to me and enabled me to walk the Jesus way." (Impartial Reporter July 7, 1910)
George Walker was 21 in March, 1898 when he first heard Wm Irvine preach. He made his choice on April 11, 1898 on the platform of a railway station. He became a full-time worker in 1899. At the funeral service of sister worker, Ida Hawkins in March, 1978, he said, "On Easter Monday I met a man (William Irvine or Willie Gill?) that told me of his desire to go as the disciples did. I could see that was the right way."
George Walker stated that he remembered "when he was being made a Methodist preacher, a book on theology was put into his hands to study. The word ‘theology’ meant a discourse about God and he was going to learn about God and instead of learning of Him. That was the way he was being made a Methodist preacher, and HELL WILL BE FULL of these preachers, and I would have been there along with them if my eyes had not been opened to God’s true way. I longed and was anxious to become a Methodist preacher, and I would be one tomorrow if I could see one way of hope in the Bible that I could ever get to heaven." (Impartial Reporter, July 14, 1910)
At Charlie Hughes funeral August 19, 1972, George Walker said: "Seventy-four years ago last March, [1898] I went down near Charlie's home, and going to that place changed my whole course of life, and it is the cause of me being here today. Charlie was only 14 then; I was 21. I was being taught to preach to other people. I was living in the city. I happened to be working in the same business, the same department store, as another person connected with Charlie, who belonged to the same denomination as Charlie, and they told about some people who came in and preached to them, and it changed their lives. One was Charlie's older brother. These people had listened to a strange preacher and believed what he said. They couldn't explain it, but a great change had come in their lives. Because I had been taught to preach a little, they thought I could go down and help those people. They were like new starters.
"When I went down, I had no conception of who I would be meeting. I didn't take it very seriously. I just went with another man who was the leader. Before I fell asleep that first night, I heard some things that put thought in my mind....What spoke to me when I went near Charlie's home was a man in his mid-thirties that was a farmer, and had worked very hard to get the best farm in the community...When he was on the farm, the thought came into his mind, 'Suppose the Lord would want me to sell this farm that I have worked so hard to get, and give away the money, and go out and preach the Gospel like the disciples? Would I be willing to do it?' The other man with me, higher up in the denomination and in the business world, said, 'That is a foolish idea...' I had never heard of any doing it, nor any suggesting...Here is the first man in the world that I had heard talk of doing this. He did it. He went out to preach the gospel, scattered the money, and preached to within a few days of his 88th birthday." [the man in his mid-thirties was probably Willie Gill, who went in the work in 1900]
As George Walker told the story to a group on February 16, 1988: "A woman where he worked lived some miles from the city and told of men coming and preaching in her neighborhood, and of a number of young people leaving the church and following those men. She said some of those young Methodist preachers should go down and get those young folk straightened out and back into the church. So it was planned that one Saturday George and another young man in the church, who also was active, should go to that neighborhood and find out more about this way.
"They took a train and went to the home of one of those young people, a young man who had one of the best farms in that part. They had a visit about the Bible, and this young man named Willie Gill, about 28 years old, told them 'while working around the farm, I thought of Jesus' words to that young man in Luke 18:18 who asked what he should do to have eternal life. Jesus answer: Sell what you have and give it away and come and follow me. I wondered if Jesus should asked me to sell this farm and scatter the money and start out in this ministry as Jesus asked that man, would I be willing for it?'
"The young Methodist with George said, "That is a piece of foolishness. Who ever heard of a man having to sell a farm, or all, and then start out homeless and penniless in his ministry?" George said it struck a tender spot in him as he had quite a sermon on this subject: What Lack I Yet? Times when he preached this, that there is something lacking in your life that cuts you off from heaven, perhaps some secret thing in one's life no one knew of, and they would have to cut it out or they were wrong in some way. George said that often when he preached this some of the members had patted him on the back and said, "You're going to go places in the Methodist church." But now George said, "I felt this was what I had lacked, and it was the true meaning of this passage.
"Willie Gill lived with his mother and trained horses for the gentry to use in hunting with foxes. He would buy a horse for about $100, train it, and sell it for about $300; and he would bring $100 and place it on the table and say, 'Mother, I sold a horse. Here is something for you.' Soon Willie Gill sold that farm; and scattered all and went out in this ministry and continued until his death.
"Willie invited George and his fellow Methodist lay preacher to spend the night, but the Methodist fellow had had enough and he left. George spent the night and on Sunday morning was in a meeting and stayed for dinner. After dinner he had to return to the city. They took him in a 2-wheel jaunting cart to the depot. He got on the train, and sat in one of those compartments like a small room, like they had on the trains at that time. He thought that what he heard was right, but if he went in for this, he would lose all his friends in the Methodist church; but then when he came to die, they could do nothing for you. Some people got on the train, came into his compartment, and did a lot of talking. They had been imbibing something, and that makes people talk a lot.
"Finally, they arrived in the station. George got off the train and was walking across the platform, and said in his heart, "O God, I am willing." There came an assurance of the approval of God right then and there. That was April 11, 1898. It was not long until George began in this ministry in Scotland". (Account of George Walker's Early Days-1988)
George Walker was "a former resident in the Ballinamallard district." (Impartial Reporter, July 7, 1910) Crocknacrieve (which is the name of a home) is in the Ballinamallard district, which is a part of Enniskillen. It was probably Edward Cooney who introduced George Walker to William Irvine, as according to the Impartial Reporter, George was employed by Edward Cooney's father. "Mr. George Walker, who used to be a draper's apprentice in Mr. W. R. Cooney's employment, spoke last." (Impartial Reporter July 28, 1910) A draper is a person who deals exclusively in selling clothes, fabric for making clothes, and sewing accesories. A drapery shop is an establishment which sells little else besides clothes, fabric, and sewing materials. Ed Cooney's father, Wm. Rutherford Cooney, was a successful merchant in Enniskillen who owned a drapery shop at No. 4 High Street, Enniskillen.
Perhaps Mr. Cooney also owned a store in Dublin. Reportedly, Geo. Walker worked at a store in Dublin called McBirneys, which closed many years ago; the building now contains the Virgin Megastore. However, the inscription "McBirneys" is engraved in concrete on the building. [Photo of McBirneys] When he was 21, Geo. Walker resigned from the store where he worked. He may have been learning the drapery business. Geo. Walker said, "I spent the teen years of my life working in a store. The man I worked for was very religious, but his whole idea of a successful life was making money. Anyone that didn't make money, he called a "straw" man. It was a contemptible expression. He would emphasize money would give one importance." (Hector MN Convention Oct. 1970)
There is a Dublin landmark pointed out today by the friends, as the site where George Walker came to his momentous decision to take a stand with Wm Irvine and his workers. George Walker was at the Broadstone Railway Train Station when he surrendered his life and said to God, "If this is what it takes, I'm willing for it." He often told this story...while he "was walking across the platform...said in his heart, "O God, I am willing." There came an assurance of the approval of God right then and there. That was April 11, 1898." (Account of George Walker's Early Days-1988)
Broadstone is within walking distance from McBirneys. It was the Broadstone Railway Train Station until mid-1940, when it was converted to a bus depot, and like a lot of other places in Dublin is rumored to be haunted. Tradition has it that the original railway station was built over a cemetery, thereby upsetting the spirits of the dead. Today it is little more than a large overnight parking and servicing facility for Dublin City and Country buses. It is not a station where passengers embark or dis-embark. The address is: Dublin Bus/Provincial Bus, Broadstone Depot, Dublin 7 Ireland.
According to the 1905 Workers List, George Walker went into the work in 1899. The Impartial Reporter Newspaper had this to say about George Walker:
"At the morning meeting, which continued for almost three hours, the principal speaker was George Walker, a native of the Co. District of Fermanagh. ‘George,’ as he is called by everyone—not even the leaders get the courtesy title ‘Mister’—is a polished speaker, of refined appearance. As a young man, when in the late Mr. W. R. Cooney’s establishment in Enniskillen, he was a good looking youth and he has preserved his good looks. His address was learned, interesting, and full of force. He was in the place once occupied by Wm. Irvine, the pioneer of this great movement, a man of magnetic power, rugged, a strong personality, a forceful speaker, and at one time worshipped as a leader of men and women. George Walker spends most of his time in America, but has not got the American twang. He will shortly visit the Continent. He has a charming manner." (Impartial Reporter, July 9, 1931)
CLICK HERE for more about George Walker
1899: MAY CARROLL JOINS THE FAITH MISSION. In 1899, Wm. Irvine was still a Pilgrim Worker for the Faith Mission. His independent ministry had not yet come into existence. At this time, Irvine encouraged his converts who wanted to preach to join the Faith Mission or Todd's Mission. So, in 1899, May Carroll began "preaching in The Faith Mission," according to the Impartial Reporter January 15, 1903. Eddie Cooney wrote a letter to Alice Flett: "He (Wm Irvine) was at that time Pilgrim Irvine, a preacher in The Faith Mission, into which May Carroll entered, and in which she preached for some time AFTER being won to Christ by William Irvine. May Carroll spent about four years preaching as a Pilgrim worker with the Faith Mission. See Photo of May Carroll
Miss Tillie Thompson, Secretary for The Faith Mission, wrote: "Mae Carroll joined The Faith Mission on October 11, 1899, and it is intimated in our magazine that she left in November, 1903, and 'joined Mr. Irvine's band of workers.' We can find no record that any other members of the Carroll family were in The Faith Mission." (Letter to Cherie Kropp dated October 30, 1991). May Carroll's name appears for first time on the 14th Annual Staff of Workers List, having joined with Faith Mission on October 11, 1899 in Bright Words, Nov/Dec, 1900.
SEPTEMBER 1898 THROUGH 1901 - Wm Irvine wrote: “In
September, 1898, I was put out of the Faith Mission for not being willing to
conform to all their piccadilly discipline, etc.” (October
13, 1920 to Dunbars). One might wonder if his financial aid was
cut off at this time also. For the next two years, it appears that Wm Irvine
"did his own thing," more or less (September, 1898 to January, 1901, when his name was no longer included on Faith Mission Workers lists), while continuing
to minister (somewhat) under the umbrella of Faith Mission, and simultaneously
working out and crystalizing his own ideas about "the truth as it REALLY
SHOULD be in Jesus."
Irvine seemed to mentally break away from
the Faith Mission, without actually making it official. Probably, from the time
he and John Long had their Matthew Ten Bible Study, he began to think outside
of the Faith Mission box, as to what exactly was the Lord's will for his life. He
neglected to send in regular reports of his mission work to the Faith Mission;
thus not crediting his converts or the success of his missions to the Faith
Mission's work, and the Faith Mission was unable to report these statistics
or details in their periodical. (See Bright
Words for Nov/Dec, 1899; Bright
Words for March, 1900; Bright
Words for Nov./Dec, 1900)
In March, 1900, John Govan wrote in Bright Words, "Pilgrim Irvine is in the South of Ireland. We have not had regular reports from him lately, but he has been building two MOVABLE WOODEN HALLS, and has also had meetings at Cloughjordan, Roscrea, Moneygall, Kildare and other places, attended with a good deal of blessing. The wooden halls are cheaply put up, and he writes of them as a great success, proposing that we should have some for Scottish counties. This we will consider. The friends at Rathmolyon, County Meath, are also building one to be used in that county."
The Faith Mission's List for their "14th Annual Staff of Workers" in their publication Bright Words August, 1901shows Pilgrims Kelly and Burns (who became workers in Irvine's movement). There is a notation in the Bright Words periodical that: "We should mention that work in South of Ireland has not been reported, and thus is not included in our statistics, much of the time pilgrim in charge having been taken up with building moveable wooden halls, nearly all of which are worked on independent lines by workers unconnected with, and not under the direction of the Faith Mission."
Some assume that Wm Irvine accepted financial support from Faith Mission while he was working on his own independent lines and condemn him for this. Some have condemned him for using FM funds to support his illegitimate son. The author has found no proof that this was the case. It could very well have been that if a Pilgrim failed to send in their monthly reports--they received no monthly allowance. Just stands to reason. However, the living allowance provided to the Pilgrims from the Faith Mission was not even enough for them to survive on; they relied heavily on additional donations and assistance offered to them by the generosity of those they were around. The published allowance for FM Pilgrims for the year 1900 was merely 2.33 pounds per month. Faith Mission put out a warning in their December 1903
issue of Bright Words:
"We regret that it seems necessary to again point out that missions are being held in various parts by persons who represent themselves to be "Faith Mission" workers, but who are not in any way under our control or direction. This movement which has almost no organisation and little method, was started by Mr. Wm. Irvine, at one time much used as a pilgrim in our Mission, and some of whose converts we are glad to have as efficient workers among us today. Though somewhat on our lines there are various points, both in method and teaching, that we do not approve of, and in which they widely differ from us. Then we hear of instances in which some of these irresponsible workers have misrepresented and spoken against the Faith Mission, while taking personal advantage of it by holding missions in places we have already worked, and seeking the support of our Prayer Unions."
1901: Only one Faith Mission worker left Faith Mission around the time Irvine left, and that was John Kelly. According to Faith Mission records, John Kelly left one month AFTER Irvine left, in 1901. Bright Words reported:
"During the year, several have dropped out of our list of workers. Pilgrim Irvine has been working on independent lines chiefly in Ireland. Then quite recently Pilgrim Kelly has resigned, and also aligned himself with these independent workers." From Bright Words
The 1905 Workers List is further evidence that John Kelly was the ONLY Faith Mission worker to leave with Wm Irvine. Notice that the names of Irvine and Kelly head the Workers List and they are the ONLY workers names without a complete start date for entering the work. Some lists show the year “18—“ by their names. If there had been any other Faith Mission workers to leave with Irvine, their names would have been listed right along with Irvine and Kelly’s names. But there are no other names alongside their names because John Kelly was the ONLY Faith Mission worker who left with Irvine.
Various stories have circulated about Irvine’s departure from Faith Mission. The claim is sometimes made that Irvine led a band or group of workers who all left Faith Mission at the same time. Also there was a “breaking away” and Irvine and several other FM workers walked out. That there was a split at Faith Mission and a number of disgruntled or disillusioned workers left with Irvine taking the lead. That Irvine’s movement was a spin-off or offshoot of Faith Mission. One author states that there were “a number of Faith Mission workers who became involved in the late nineteenth century Irish restoration movement,” and also that “A number of Faith Mission workers, both men and women, became disillusioned with the apparent unscriptural basis of their ministry.” ( Book: The Apostles’ Doctrine and Fellowship by Dr. Cornelius J. Jaenen , pp. 492, 521) These stories are not true. There was only one Faith Mission worker who left with Wm Irvine, and that was John Kelly.
Besides John Kelly, there were only four (4) other Faith Mission workers who were associated with Irvine’s movement in some manner. They are: Harry McNeary, Joe Burns, May Carroll, Elizabeth (Pendreigh) Betty; and associated remotely were Robert and Jeanie Todd (a married worker couple).
Wm. Irvine left the Faith Mission in 1901, according to their records.
Of the four listed above, only John Kelly joined Irvine shortly after he left.
Four workers joined Irvine during the next 2-6 years (McNeary, Burns, Carroll, Mrs. E. Pendreigh-Betty)
The Todds never joined Irvine’s movement.
SUMMARY: One worker left with Irvine and four other workers from Faith Mission joined Irvine’s movement over the next six years (approx).
The details are:
THESE LEFT AFTER IRVINE LEFT:
1 left 1 month AFTER Irvine; and joined him in 1901 (Kelly)
1 left 1 month AFTER Irvine; and joined him in 1905 (Burns-4 years later)
1 left 2 years AFTER Irvine; and joined him in 1903 (May Carroll)
THESE LEFT BEFORE IRVINE LEFT:
1 left 1 year BEFORE Irvine (in 1900); and joined him in 1903 (McNeary-4 years later)
1 left 4 years BEFORE Irvine (1897); unknown when she joined Irvine. (Elizabeth Pendreigh–married Tom Betty prior to 1903; had 3 sons) Tom is on the 1905 Workers list, but not his wife.
A. Hinds (a male) is shown on the unofficial list of Faith Mission as joining them March 25, 1899; and leaving in 1903 “to become a Cooneyite.” However, this appears to be an error on the part of Faith Mission as his name is not listed on the 1905 Workers List, or any other known worker list.
It is interesting that Kelly, McNeary and Burns all left the work in 1928, the same year that Edward Cooney was put out of the church.
Robert & Jeanie Todd left in 1897, long BEFORE Irvine left; and they never officially joined Irvine’s movement. They operated “Todd’s Mission,” until 1901. When Todd abandoned it for a job with South American Evangelical Mission, some of their workers joined Irvine’s movement.
"Review of Hymns" which supplements Hymns Old & New (1951 Edition) links A. Hutchison to the Faith Mission and the ministry started by Wm. Irvine by stating that the hymn author, Adam Hutchison, was formerly a "colporteur under The Faith Mission." However, he is not listed the FM Staff of Worker Lists for 1895, 1898, 1899 or 1900.The General Director of the Faith Mission, John Townend, stated "I have checked our membership records from the Mission's inception in 1886 through to 1930 and cannot find any reference to an Adam Hutchinson. I would therefore suggest that it is unlikely that he worked with the Faith Mission." (Email to Cherie Kropp dated Sept. 1, 2008) Also, the Faith Mission didn't use "colporteurs." The Methodist did..
1899: OCTOBER - TRIAL BICYCLE EXPEDITION TO SCOTLAND: William Irvine continued to talk up his idea of serving the Lord solely on Faith Lines and encouraged or challenged his converts to go preach independently, and some did.
In October, 1899, he led a group of eight willing young men to Scotland on
a Matthew Ten preaching tour, putting into practice the Matthew 10 instructions,
insofar as they could, traveling on bicycles. This Mission trip was independent
of the Faith Mission. John Long wrote: "After the convention, William
Irvine invited me over to his sister's home in Queenzieburn, Kilsyth. At
the same time, he went to meet some young men that came over from Ireland, with
the intention of going fully on the Lord’s work." (From:
John Long's Journal)
.
"Moved by the challenge to go preaching 'the truth as it is in Jesus',
Irvine and several companions prepared for a bicycle preaching tour of land
in the autumn of 1899. While there was no doubt on the part of the team
members that the mission to Scotland was independent of the Faith Mission, when
travelling there, Irvine's mission team accepted the hospitality of Faith Mission
supporters, as they did in Ireland, and were successful in winning some. Seeing
the emerging support, Irvine returned to Ireland and called his followers together
for a Christmas meeting." (The
Secret Sect, p. 6)
"In 1899 William Irvine, who had not yet been disaffiliated by the Faith Mission, proposed a bicycle tour of Scottish towns to a number of these independent evangelists. This was followed by an all-day meeting on the Feast of St. Stephen at Nenagh, which is sometimes cited as the moment of consolidation of the various contributing elements." (The Apostles Doctrine and Fellowship p. 524 by Cornelius J. Dr. Jaenen)
CLICK TO VIEW PHOTOGRAPH: The familiar picture of eight young brother workers with their bicycles was most likely taken on this 1899 trial expedition. Someone added a notation on the picture: "Picture taken in Ireland before these men professed." The dates they entered the work, and the names of the men are found on some copies of the picture:
1. Jack Douglas (no date given)
2. William (Willie) Gill-1900
3. George Walker-1899
4. John Hardie-1900
5. William (Bill) Irvine pre-1899 ("Wm Ervin")
6. William (Bill) Carroll-1903
7. Irvine Weir-1900
8. Warren Hastings (no date given) .
NOTE: According to the (The
Secret Sect by Doug & Helen Parker p 90), Sam Boyd accompanied Wm Irvine
on his first mission trip to Scotland in 1899.
.
DROP-OUT WORKERS: It seems that Dick Norman, Thomas
McNaught, Warren Hastings, and Jack Douglas probably did not continue
as workers, as they are not listed on the 1905 Workers List, the earliest Workers
List known to exist. William Cleland, cousin of Wm Irvine,
noted that of the first group of nine original tramp preachers, "six
left the band for the same reason; that the sect became unscriptural in methods
and teaching. He said that while preachers readily quoted scripture they
were unable to 'rightly divide the Word of Truth.'" (The
Secret Sect, Footnote 20, page 10). The Author does not know who made
up the "nine original tramp preachers."
In 1900, ten brother workers went in the work: Albert Quinn, Sam Boyd, Irvine Weir, John Sullivan, Ben Boles, John Hardie, Willie Gill, Matt Wilson, William Cleland, A. Alexander. Willie Gill was the first from the Rathmolyon mission to go into the work.
In 1900-1901, four sisters went in the work: Emma Gill, Jennie Gill, M. McGivern, and Sara Rogers.
"Mr. Irvine was the preacher and used to have good attendance and also some to decide, in addition to those of his previous mission. After that, the [moveable wooden] hall was moved to Stoney Lane, where for several weeks he held forth, mostly by himself, only that now and then he would turn on some local help, like Jack Carroll perhaps, and others, to try their apprentice hands at preaching. I believe it was there that Irvine Weir and Albert Quinn first made their appearance in those parts, both from Dublin - also Tom Hastings from Rathmoylon and John Hardie, a Scotsman came along at that time, and I am not sure if it was at that time that George Walker, who also hailed from Dublin, first showed up or not, but I remember him being in our house with 5 or 6 others including William Irvine and John Sullivan at a pretty early date in the history of the movement." (G. Pattison, Accounts of the Early Days)
WILLIE GILL: Willie Gill and William Irvine appear to have been the oldest of the workers. They were both born in 1863 so were 34 years old at this time. "Willie was a wealthy landowner - or stood to inherit it - and his going into the Work in 1900 made quite an impact on his community. He was the elder worker in the British Isles from 1914 until his death in 1951 at the age of 88. He is listed as starting in the work in 1900 and two other Gills - Jennie and Emma are also shown as starting that year." (Accounts of the Early Days Footnote 8, author unknown) Jack Jackson stated at Willie Gill's funeral June 5, 1951, that by his calculations, it was 53 years and 8 months since Willie and some others at Rathmolyon made their choice saying, "Lord what will Thou have me to do?" This dates back to October, 1897.
OPPOSITION & PERSECUTION - At this time, he was a Revivalist or Evangelist and was not taking anyone away from the denomination congregations; however, some clergy favoured the Evangelists and others opposed them. Irvine was in the Faith Mission, and they were not a church or sect and they did NOT set up churches. He was absorbed with exposing the unscriptural aspects of clericalism. Taking his call to service seriously, to be the Thresher, Irvine railed against the clergy, causing many of his hearers to react with anger and revenge. The unkind words and accusations caused the people to refuse to make available halls, buildings, etc. where they could have missions.
1898: "A good deal of opposition arose at that time because William Irvine spoke with great authority against the unfaithfulness of the clergy; many threw on the brake, but he refused to be corrected by them believing that God had raised him up to thresh the mountains…he was known to preach for five hours, all the while holding the attention of his audience. Besides trusting in God for healing,..I have no doubt but the clergy opposed him when God was mightily using him as an instrument in reaping the harvest, and his first outspokenness was against their opposition to him." (From: John Long's Journal) In December, 1904, "William Irvine visited Scotland; and finding many persons of note, and influences at work against the Go Preacher mission. He launched out into extraordinary language similar to Matt. 23 Chapter; yet, afterwards was very humble and tender. Edward Cooney got afraid of him going too far and losing his head." (From: John Long's Journal)
IRVINE'S DOCTRINE & LEADERSHIP: "Concerning the principals of the Doctrine of Christ, he [Wm Irvine] was sound. He believed in the fall of man, in the Atonement, in the Trinity, in the Divinity of our Lord, in the immortality of the soul, in the resurrection of the body, the inspiration of the Bible, in Heaven for the saved, and in Hell for the lost. He believed in a personal Devil, the enemy of God and man. He believed and taught Repentance and that every person can be saved and know it, and that the conditions of Salvation were "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved." Romans 10:9. He taught that every saved soul is indwelt by the Spirit of Christ; and that the life of Jesus, is the pattern for everyone to imitate and follow; and that the life of forsaking all for Christ's sake was the best to live. The fruits of that teaching resulted in farmers, shop keepers, domestic servants, school teachers, police, soldiers, and persons of every occupation forsaking all that they had to follow Jesus; and to preach the Gospel of the Kingdom of God." (From: John Long's Journal)
"Concerning conducting meetings and missions, something could be learned from Irvine's methods; he had no fixed forms or stereotyped methods of prayer, praise, and preaching; yet he did it with order and reverence. He seldom prepared his sermons beforehand but was a constant student of the Bible; and brought forth out of that treasure things new and old. He occasionally threw his meetings open for prayer but encouraged shortness and definiteness. He had plenty of singing, and was careful in selecting hymns suitable for the occasion, and kept young converts at the same ones until they had thoroughly learned them. He always valued God's gifts in others and utilised any person who could sing Solos effectually to the Glory of God. He seldom had after meetings but tested his meetings immediately after his sermon, without dismissing his audience and nearly always was successful. He often had testimony meetings; and encouraged shortness, and up to date testimonies; and always tried to get young converts to speak, sing and pray. Sometimes he closed the meetings by singing the doxology; and at times made them grasp each other's hands and sing "Keep me true Lord to Thee." (From: John Long's Journal)
"In either secular or religious matters, he was a born leader of men; he was a holy man, and practical. In personal dealing, he was preeminently the best conversationalist I ever met, and skilful in soul winning. He had a marvellous insight into the deep things of God's word, and like his Master, was an apt teacher of all who received the truth with pleasure. He always set forth the cross, and was a swift witness against all pride, vainglory and hypocrisy; he was severe on Christians, but merciful to sinners. In prayer, praise, and preaching he excelled in joy, liberty, and power. He was very much opposed and misunderstood by religious people; nevertheless, the common people liked him and heard him gladly." (From: John Long's Journal, March, 1897)
“At Ballymeene…Irvine had a meeting so powerful that the people refused to go home, and it lasted all night.” (From: John Long's Journal)
BACHES or PORTABLE WOODEN HALLS CONSTRUCTED: The workers began to build and use portable wooden halls also called "baches," which could be easily moved in sections from place to place, mission to mission or farmer's field to farmer's field. Goodhand Pattison explains why they began to use moveable wooden halls, earning them the nickname of the Wooden Hall Preachers.
"I must hasten on to tell of a new development in the building of wooden halls. It would probably be in the second year after the Cloughjordan Mission when the Methodist ministers and leaders having taken great offense at the turn things had taken were now refusing admission to chapels, schoolrooms or other buildings over which they had control, and while as yet there were pretty large numbers interested and accessible outside Methodism...So the idea of moveable wooden halls took hold of a few, and before starting operations, Alex Buckley of Greystones and possibly others were written to, as having had a little experience in such matters. We all thought the Irish Evangelistic Societies' halls too big and too elaborate, and Mr. Buckley gave some useful hints, which together with some plans of Mr. Irvine's own, were principally acted on, and the first hall was built in our yard mostly by amateur labor, including, I think, John Cavanagh, W. Williams, John Sullivan, Henry Culbert and others and cost in all, outside the labor, about 30 pounds. Its first move for service was Finnoe...Not long after building the first hall, a second was built in Mr. Cooke's premises in Moneygall, engineered and superintended by John Sullivan, who doubtless took a full share of workmanship also, being even then more than half a carpenter, although teaching his school most successfully. This No. 2 Hall was sent to Nenagh for Mr. Grubb to hold a mission in." [According to G. Pattison]
The word "bach" is derived from the word "bachelor. It means to live alone and keep house as a bachelor; to share living quarters with someone of the same sex, usually doing one's own housework, cooking, laundry, etc.
Tthe group was sometimes identified by these halls, as can be seen in the Letters to the Editor in the April, 1900 issues of the King's County Chronicle newspapers:
"For some weeks past evangelistic services have been held in a wooden hall erected at Bourney, midway between Roscrea and Templemore."
"I have no doubt there are many of your readers who know very little about these halls and their work."
"These, at length, gave place to the intrusive wooden house company, whom nobody knows who or what they are."
"...and no doubt these early Christians were considered as a great "nuisance" in their time as the Wooden Hall Preachers are now..."
Regarding the wooden halls, John Long wrote: "They were a splendid invention to preach the gospel in districts where it was hard to get Mission halls or houses, Etc. There are many buildings...and churches idle during weeks nights which would not be given to Evangelists because of ecclesiastical rules;”
The Impartial Reporter described them: "The customary sleepiness of the village of Ballinamallard was awakened on Sunday afternoon by a party of religious enthusiasts variously called Cooneyites, Tramps, or Pilgrims, who entered the village on brakes and cars singing hymns. The occasion was the opening of a wooden hall erected on what is known as ‘The Commons.’ It is a comfortable building possessing four windows, lighted by two lamps, and heated with a suitable stove. Seating accommodation is commensurate with the intended requirements, and the hall is nicely boarded inside, but the entire structure is unadorned with paint, the principal thing which enhances it being the clean entrance thereto and the ample ventilation." (Impartial Reporter February 16, 1905)
However, the wooden halls were not easy to move from place to place. "The labour attached to it was heavy for Evangelists. It took one day for two men to take it down; one day to remove it; and it took two days to put it up, and one day to clean it, then there was occasional repairs, painting, Etc., to be done." (From: John Long's Journal)
The special correspondent of the Morning Leader, writing from Ipswich commented on the bach used by Wilson McClung and his wife to hold meetings:
"I have tracked the Tramp Preachers to their latest hunting ground...they have settled down on the outskirts of Ipswich. Chapels and schoolrooms having been denied them, they appealed to headquarters in Belfast, with the result that Belfast sent them a collapsible, portable chapel big enough to hold 60 souls. That chapel now stands on a waste corner of ground near the Dery Road Station. It is a black shed, with a tin roof, and its doors are ornamented with big posters announcing that: JESUS Will be preached in THIS HALL NIGHTLY. COME, HEAR, AND THINK! The chief missioner is a bearded Irishman named McClung, who is assisted by his wife and one or two newly-made Tramps." (Impartial Reporter June 21, 1906)
The portable baches were not appreciated by all the workers--Edward Cooney objected to their use. He felt using the halls proved a lack of faith in those who used them. Fred Wood wrote that Cooney "was also against wooden gospel halls for the purpose of holding missions in. These were in sections and could be erected in the field of any farmer who gave his permission for such. “ (Selected Letters of Fred Wood, Edited by Patricia Roberts, Page 57)
In the 1960's, portable baches in the form of tents were still used by workers in their missions for living quarters and to hold gospel meetings in the Southern United States. This was possibly the case in other areas, as well, but the Author has no documentation of such. See Photo of a typical Moveable Wooden Hall/Bach. They used these for the workers' living quarters and also as a meeting room.
1900: JOHN LONG IS BAPTIZED BY IMMERSION - John Long was raised in the Episcopal church, and he was probably baptized as an infant by sprinkling. John decided he wanted to baptized by immersion and wrote: "Desiring to consecrate my life forever to God, as an act of ordinance and sanctification with the burial and resurrection of our Lord Jesus Christ, I got baptized by immersion, believing it to be a personal act, with personal responsibility; also leaving others to the liberty of their own conscience." (From: John Long's Journal, May, 1900) "I got baptized by immersion in a stream by George Grubb in Rathmolyon, May, 1900." (From: John Long's Journal, 1925). John Long had a great deal of respect for Rev. George Grubb. The Go-Preachers had not yet been formed, so they were not yet baptizing anyone; and the Faith Mission didn't baptize converts.
John Long was an independent thinker, and he and Wm Irvine did not always see alike. In March, 1900, John wrote:
“At that time some misunderstanding arose between me and William Irvine; he was leaving Ireland, and crossing to Scotland, and he wrote me to go over and take the oversight of the work in the South of Ireland. I felt that it was God who opened up the way when I came first to Scotland, and that I would not leave until He showed me His will in the matter. We went to Doon where we spent one week Street preaching; then after a visit to Kilsyth, William Cleland and I crossed to Ireland…While I was originally helped by William Irvine, yet he often interfered with my providential leadings…
“Because I went there [Condorratt Methodist Hall], William Irvine was displeased; and rebuked me sharply to the face, at a time when I was not able to bear much for I was weak in body. However, I maintained an unsectarian attitude, and held it for granted that I should preach the gospel to every creature and enter every open door without respect of persons, places, or sects.
"Owing to lack of courage in conducting After-Meetings, I had not the visible results of other Evangelists in many of my missions; and because of that, I suffered a good deal of reproach from William Irvine, and other fellow workers who were hard to be pleased; yet, I did not get the credit for the amount of day work regarding house to house visitation and literature that was attached to my missions; also the continuous preaching night after night, without any gap or rest or holiday; and that for years without much break." (From: John Long's Journal, February, 1900)
1901 WAS A MOMENTOUS YEAR…many significant events took place which were important in the fledgling new movement’s history. The group held their first general convention at Rathmolyon. Wm Irvine and John Kelly left Faith Mission and Ed Cooney joined Wm Irvine. The Todd’s dissolved "Todd’s Mission." And William Irvine emerged as the Go-Preacher founder and leader.
1901: PARTING WAYS WITH THE FAITH MISSION: The last time Wm Irvine's name appears on the Faith Mission Workers List was December, 1900, where he was listed as the Superintendent in the South of Ireland. The January 1901 List of Workers does not include the name of Wm Irvine. From the following comments by Mr. Govan, it would seem that Irvine wasn't working for Faith Mission for most of the years 1899 and 1900. (Bright Words, Nov-Dec, 1900)
From Bright Words, Sept 1901: "During the year, several have dropped out of our list of workers. Pilgrim Irvine has been working on independent lines chiefly in Ireland. Then quite recently Pilgrim Kelly has resigned, and also aligned himself with these independent workers." It appears that either Irvine was dropped by Faith Mission or that he dropped out of the Faith Mission. On the other hand, the Secret Sect states, "In 1901, Irvine resigned officially from the Faith Mission. George Walker and Matthew Wilson witnessed his formal resignation." (The Secret Sect by Doug Parker p.6) The Author has not located any documents that confirm Parker's statement. Regardless, Irvine and the Faith Mission parted ways in 1901, and John Kelly followed after him.
John Kelly is listed at the top of the 1905 Workers List with William Irvine, before all the rest of the workers, as going into the work in "18--". According to Mr. Govan’s statement, the year 1901 could have been inserted in the blank beside Wm Irvine and John Kelly’s name on the 1905 Workers List.
G. Pattison wrote: "I may now mention as belonging to the same time (roughly speaking) that William Irvine and his chief (Mr. J. G. Govan of Faith Mission) were beginning not to see eye to eye in certain things, which no doubt made matters very unpleasant for both and which ended in complete separation with William still groping his way towards a fuller and clearer acceptance and practice of Matt. 10..."
John Long wrote: "William Irvine left the Faith Mission. All who knew the man was acquainted with the fact that he did not covet or desire to start a new sect or Mission; and his leaving the Faith Mission was not without feeling the risk and responsibility of doing so; but circumstances and events rendered it necessary. Some workers who gave up their situations to go fully in the Lord’s work were not accepted by the Faith Mission; others did not feel led to join it; and others believed in being more like the pattern as seen in Jesus, and reforming according to the ideal church in the Acts of the Apostles; among the latter was Edward Cooney, who had newly started out, became a strenuous advocate. Most of these workers were either young converts or disciples of William Irvine; and it became impossible for him to be true to the rules of the Faith Mission and to them; so he resigned the one and entered enthusiastically into the other.
“The powerful principal of Irvine's way of discipline; also the standard
of obedience, self denial and liberty, imitating the pattern as seen in Jesus;
were sure to clash with the ritual and rules of ecclesiastical ministry; and
the opposition to his method became more and more manifest every day; so that
it meant either a reformation with the one [Faith Mission], or a separation
by the other [Wm Irvine]. Irvine being a man of foresight, and
feeling the tremendous responsibility of being a reformer and leader
against his will, made him give a soul touching and loving address;
and left the conference [convention] with a broken Spirit, a man of
sorrows and acquainted with grief, like His Master.” (From: John
Long's Journal)
Pattison wrote: "What exactly were the things with which William found fault and probably testified against, I do not consider myself an authority, but believe it was something he had seen more particularly at convention times, in Rothesay, such as giving place to outsiders, who while very able and attractive speakers were not the principle doers, and making such very prominent to the exclusion of others who had faced the music and bore the brunt of the battle. This would naturally meet with disapproval. More especially would this be the case when the persons concerned were the clergymen class which even then had been receiving unfavorable attention at his hands.
"This, together with a certain favoritism or partiality which he probably
noticed in regards to Mr. Govan's arrangement for sister workers (pilgrims),
making distinctions, etc., which William probably thought insidious and unnecessary
and would consequently say some things about having seen or thought he saw failure
along these lines and protesting, he would naturally grow lax in his dealing
with and fidelity to Mr. Govan's authority and arrangements, becoming irregular
in his reports, thereby making it difficult for Mr. Govan to carry on; and so
little by little relations were becoming more strained until they reached breaking
point, and Mr. Irvine got the distinction of unfavorable notice in 'Bright Words,'
and some correspondence took place also about him between Mr. Govan and 2 or
3 persons, or probably more, on this side." (G. Pattison Accounts
of the Early Days)
According to The Impartial Reporter Newspaper: "William
Irvine gave up his connection with that sect (Faith Mission) for two
reasons...1st, because the leader was alleged to have been a 'hypocrite,' in
that while teaching Pilgrims to live by faith he himself had over hundreds of
pounds. 2nd, because Mr. Irvine's converts always lapsed and were lost
among the clergy by going back to their own congregation or what is known as
the churches. Consequently, a small number of preachers and some from
the Faith Mission, along with one named John Long...and about
a dozen stood by Wm Irvine..." (Impartial
Reporter August 25, 1910)
According to John G. Eberstein: "When he died, (Robert R. Todd) he was still a warm supporter of the Faith Mission and far from being a Cooneyite. I knew he was not a Cooneyite, as Irvine’s and Cooney's followers were called, but he left the Faith Mission just before Wm Irvine formed the breakaway movement. There was certainly no movement of that kind over here before that, nor did I know of any other movement over here to have existed before Irvine advocated “leaving all” to follow the Lord. I know that the Founder of the Faith Mission, J. G. Govan, had a LITTLE private means, and did not himself look to Faith Mission Funds for support, which was one of Irvine’s objections to him.” (John G. Eberstein, former President of Faith Mission, Letter to Jim Vail 3/22/89)
Irvine Weir said: "...so at the very beginning of his new mission he had a ready-made personal following of Faith Mission members and supporters." (From The Secret Sect, p. 3, Footote 6, Irvine Weir).
Wm Irvine's departure from Faith Mission coincided with the time that Ed Cooney joined him and distributed 1,300 pounds. It is not known whether or not Cooney had anything to do with the timing of Irvine's departure; nor is it known whether this large sum of money went to "the poor" or to Irvine's ministry. There are reports of both being the case. (Impartial Reporter August 25, 1910). Ed Cooney's biographer wrote that he left home empty handed (The Life and Ministry of Edward Cooney by Patricia Roberts, pp.19-20). G. Pattison wrote about Irvine's separation from Faith Mission in his chapter titled DIFFICULTIES of Accounts of The Early Days. When asked about Irvine's resignation, Mr. John G. Eberstein wrote in a letter dated Dec. 24, 1988 to Jim Vail that Faith Mission has no copy of Irvine's resignation, and that his "personal opinion is that he was simply dropped. His whole attitude would indicate that."
Kelly, McNeary and Burns were all workers with the Faith Mission. It is interesting that ALL left the work in 1928, the same year that Edward Cooney was put out of the church.
THE NEW SECT - The public began to sit up and take notice of the new Evangelists. They did not try to keep it low key and were not keeping their light hidden under a bushel. The preachers often preached open-air in the town squares, paraded around town singing hymns, and held baptisms in fairly public places, which the public came out to view as entertainment. The police often had to restrain riots.
The Irish Presbyterian, March, 1905 carried an article under the heading ‘A New Sect’, which stated: "A few years ago a religious movement was started in the North of Ireland by a few former members of the Scotch organisation--the Faith Mission. These 'Pilgrims,' or 'Tramp Preachers,' as they are commonly called, being dissatisfied…seceded from it (The Faith Mission), and developed what may best be described as a new sect, distinguished for its hostility to all existing Churches, and to a regular paid ministry of any kind...it is believed that the originator...was a Scotchman called Irvine."
NOTICE: Wm Irvine did NOT leave the Faith Mission to
take over or become a part of an existing ministry or church. He left
them to preach independently along Faith Lines, which he believed were Jesus'
universal instructions for all times, and eventually gathered enough followers
to organize a New Sect. Rev. Colin N. Peckham, Principal of The Faith Mission
stated: "From these references (found in Bright Words) , you can see
that William Irvine definitely did not leave the Faith Mission to take over
or become a part of an existing ministry. There certainly was no movement
of that kind existing over here before Irvine's break-away movement. As William
Irvine spent some time in the Faith Mission before leaving it, there is no possibility
that he founded the Cooneyite sect before 1886, as it was in October, 1886,
that John George Govan began the Faith Mission." (Letter dated
May 29, 1991).
The List of Faith Mission Workers carried this comment: "Wm Irvine, left 6/14/1901 - Founded Cooneyites in S. Ireland."
FAITH MISSION GROWS CONCERNED: Because Irvine's methods were copied from many practices of the Faith Mission, not surprisingly, the public began to confuse Irvine's workers with The Faith Mission's workers. This was cause for great concern to the Faith Mission Founder, who subsequently issued several statements attempting to set the record straight, and prevent hearers from being deceived. Around the end of 1901, a small leaflet was issued by the Faith Mission, titled "To Correct Misunderstandings." A portion of it reads: "As we continue to receive word that certain itinerant workers (associated with Mr. Irvine and Mr. Cooney) frequently pass under the title of 'Pilgrims' or 'Faith Workers', we wish it to be observed that the name 'Pilgrim' was adopted for our evangelists from the formation of the Faith Mission in 1886, and that the workers of this new association differ very widely...in aims, principles, and methods from those of our Mission."
Bright Words August, 1901: "When in Ireland I came into closer contact with a movement that has been going on for the past year or two. A number of young people are going out on quite independent lines, holding missions in various parts both of Ireland and Scotland. While there may be much that is good in the devotion and earnestness of those who thus leave all, believing that the Lord has called them thus to follow Him, a number of features of this movement do not commend themselves to us. There is no one to judge the fitness of these workers except themselves; being independent, they are not able to profit from the experience of others older in the work, as they would if there was some organisation; and then some of them have not been long enough converted themselves before going out, and, wanting in Christian experience, are very apt to be unbalanced and one-sided. While we can quite believe that a few of those who have gone out have been truly called of God, we fear that a number of others have been more called of man, or moved by their own impulses, and are not really fitted for the work. As some have been mistaken for Pilgrims, we think it necessary to say that the Faith Mission is not responsible for this movement."
The following statement was carried in Bright
Words, May, 1903 issue: "We regret that it seems needful, owing
to confusing statements that have been made, to state plainly that we have no
responsibility for the work carried on in Ireland and elsewhere by Mr. Irvine
and his fellowworkers. Having little organisation or arrangement whereby to
distinguish them, the agents of this anonymous work have in some places been
mistaken for our Faith Mission pilgrims, and misleading references have in consequence
appeared in the public press. While we honour the zeal and devotion of
these workers, and believe them to be sincere and single in purpose, their lines
of work differ essentially from those of the Faith Mission, as an unsectarian
agency, and are such as we could not endorse or approve."
Statement printed in Bright
Words, December, 1903: "We regret that it seems necessary
to again point out that missions are being held in various parts by persons
who represent themselves to be `Faith Mission' workers, but who are not in any
way under our control or direction. This movement which has almost no organization
and little method, was started by Mr. Wm. Irvine, at one time must used as a
pilgrim in our Mission, and some of whose converts we are glad to have as efficient
workers among us today. Though somewhat on our liens, there are various points,
both in method and teaching, that we do not approve of, and in which they widely
differ from us. Then we hear of instances in which some of these irresponsible
workers have misrepresented and spoken against the Faith Mission, while taking
personal advantage of it by holding missions in places we have already worked,
and seeking the support of our Prayer Unions.
"We have heard that Mr. Irvine himself, who we believ, is in America at present, has been considerably distressed by the actions of some of those he has called out, though it seems to us these were the natural outcome of his teachings, and we believe there are those among his followers who would not adopt such unprincipled tactics. But the organization and principles of the movement are so uncertain, and some of the workers so untrained and inexperienced that there is considerable room for such actions that must lead to confusion and misunderstanding. Personally, we seek to maintain, in connection with this matter, the spirit of Philippians 1:18,19, and pray that every true-hearted servant of the Lord may be much used for the salvation of souls; but for the sake of the work God has committed to us, this explanation seems necessary. No workers can be said truly to belong to the Faith Mission, unless they acknowledge our direction and adhere to the aims and principles set forth in our official pamphlet."
Bright Words, January, 1904 carried the following statement: "We have received several letters, written in a kindly spirit, about the paragraph in our last regarding MR. IRVINE'S WORKERS. These have been replied to personally; but we would like to say here that after all we have since heard on either side, we are strengthened in our belief in the need of such a paragraph, to make clear that those workers do not belong to the Faith Mission, and that in various ways their methods and teaching differ from ours. At the same time, as said before, we honour the devotion and zeal, and believe in the sincerity, of many of these workers."
THE PURSUIT OF A PEDIGREE: In this day and time, for the most part, the 2x2 followers believe and have been taught that their lineage goes back through medieval and ancient times, ultimately to the New Testament Apostles. This belief is the CHIEF belief that keeps many in this fellowship. Even though it has never been affirmed, this point of view is appealing and has a large following.
However, George Walker verified that the group was not a continuation or part of an existing group or religious sect. He delivered a formal written statement regarding the events that led to founding of the 2x2 group a Letter dated March 24, 1942 to the U. S. Selective Service, explaining how the early workers broke off from their churches to start and follow a new method they devised. He wrote of how some early workers were studying the scriptures and became concerned about spiritual things WHILE these men were "IN THE SEVERAL CHURCHES OF WHICH THEY WERE THEN MEMBERS" and decided to "RETURN" to the methods of Christ and his first disciples.
In his speech: "Following Up the First Century Church," Dr. Cornelius Jaenen, a Canadian 2x2 history professor, alleges that Wm. Irvine heard of this fellowship through Willie Gill's family: "A number of tracts and pamphlets directed against us have identified William Irvine as the founder of our faith in Nenagh, Tipperary County, in October, 1897. The fact is that William Irvine was in contact with people who believed in the 'apostolic faith'; notably the Gill family in England, before that time. The open ministry did begin in these parts and spread throughout the remnant country very rapidly, so that within the first few years of the 20th century there were scores and scores of young men and women (and some not so young) who went into the revived open ministry. Willie Gill went into the ministry in 1900, I believe."
Supporting data for this statement does not accompany Dr. Jaenan's statement. The Gills who came in contact with Wm Irvine lived in Rathmolyon, Ireland--not in England. Further, the following quotes from Willie Gill's testimony at covention from the Impartial Reporter contradict Dr. Jaenan's statement: "Mr. William Gill told of his conversion in Meath, of how he was an earnest churchman for years. But when the Holy Spirit spoke to him, he came out of the churches and into the Christ way. He had several interviews with the old rector of the parish who confessed with tears in his eyes that the poor preachers were in the right way--the Christ way." (Impartial Reporter July 29, 1909).
"My mother [Willie Gill's] refused to send her children to Sunday School, because she believed that their teaching lay in her own hands. The clergyman, however, prevailed with her, and got her to send us, and from the first time I ever went to the Sunday School and to church I never could respect the way the things of God were being abused by the clergy. My father used to preach to me to be honest, and get on well in my business, but my mother was all inclined towards the religious side." (Impartial Reporter August 19, 1909)
Willie Gill indicated he was a part of a church group, in the time period immediately preceding his conversion to "the Christ way" and entering the work. Therefore, it is not possible that he was part of an "underground remnant" as some claim. Irvine's movement started in 1897 and Willie Gill started in the work in 1900.
AUTHOR'S NOTE: The theory that the 2x2 sect is of apostolic succession, or that it has existed from the Apostles down to the present-day 2x2s through successive friends and workers has no basis in fact. The DOCUMENTED SOURCES used in this webpage agree in their identification of William Irvine, John Long and Edward Cooney as the leading founders of the nameless 2x2 church; and the writings of Irvine himself contain no suggestion that the sect antedated his ministry in 1897. The evidence is conclusive that William Irvine was the founder, and claims of an earlier origin, stretching back even to the days of the Apostles are theories only. The 2x2 movement arose at the beginning of the 20th century in Ireland and spread throughout the world. There has been no evidence found which reveals a 2x2 ministry or any 2x2 churches in homes, prior to Wm. Irvine establishing same. Further, Irvine himself never asserted such a claim, and in fact, claimed that he WAS the founder in some of his writings.
AUTHOR'S NOTE: IF IT IS TRUE, it should be easy to prove that the 2x2 ministry and church meetings in the home have continued in an unbroken line from the New Testament Days. Just locate one of the following, bearing a date earlier than 1896:
1. hymn written by a friend or worker
2. printed hymnbook
3. photograph of a worker or friend
4. workers' list
5. letter written by a worker or friend
6. convention date list or speakers list
7. notes of any convention, funeral or meeting
Or find just one person who:
1. had a family member to profess prior to 1896
2. had heard of anyone professing prior to 1896
3. has known of any workers preaching prior to 1896
Sometimes the friends refer to themselves as the professing fourth or fifth generation in their family. If the 2x2 ministry and church meetings in the home have continued in an unbroken line from the New Testament Days, wouldn't you think there would be some 2x2 families who could trace their professing members back to the 10th, 25th, 50th, etc. generations??
Old convention, funeral and meeting notes will confirm that workers came sometime after 1896 to the families of: Howard Mooney, Eldon Tenniswood, Willie Jamieson, Jack Carroll, George Walker, Andrew Abernathy, Garrett Hughes, Therald Sylvester and Sydney Holt. To date, however, not a single reference to any friends or workers prior to 1896 has shown up. A woman who professed as an adult in Norway wrote:
"There was...the regular reminding that they are the bearers of the true Gospel message from New Testament times. This latter point is a weighty matter and all seem firmly convinced this is the case. Yet, in asking questions to various ones (particularly workers) no one can go back much before 1910 with it. No one claimed a great-great grandparent had passed it on, for example. Norway's no-name group appears to go back no further than the 1920's. A member in South America recently wrote that a group is just getting started in the huge city of Caracas. Try as I might, in asking individuals from as many countries as possible, no one seems to be descended from an older remnant of the no-name group--an absolute necessity, in this opinion, in order to make claims that they have threaded their way through the centuries as bearers of 'the truth' from New Testament times. 'How did the word get communicated in the Middle Ages,' I asked,'when a lot of people did not read?' Their answer was they 'heard' workers speaking the parables, and applied them to their lives." (The No-Name Fellowship by Carol Woster).
Other theories of how the group started.
Personal Details About John Long III
Born September 15, 1872 - Died July 4, 1962, age 90
Buried in Antrim County, Ireland
A few additional personal details concerning John
Long: In 1899, at a "Mission in Stoney Acre...my mother,
William, Annie and Thomas were led into a saving knowledge of the truth as
it is in Jesus; and began to pray and testify." When he was
23 yrs old, his father contracted pneumonia and passed away on June 18, 1895. His
brother Sam died while in the Boxer Persecution in Singapore in January, 1902. His
sister Annie passed away in 1910. In 1916, his mother and brother Thomas died
one day apart, and his sister Maria died later that year.
After Wm. Irvine excommunicated him in 1907, John Long became an independent evangelist. Thirteen (13) years after parting ways with the Go-Preachers, John Long married, and continued to evangelize in Britain and Ireland. On December 25, 1920, Christmas Day, John married Maggie Keegan from Gorey, Co. Wexford. He was 48 years old, and she was 28 years old. John Long was 51 years old when he became a father for the first time. They had four children. Their eldest child was a daughter, Miriam, born March 1, 1923. After that followed a son, Gilbert, born January, 1927; daughter Rhoda, born May, 1929; and son John Long (IV), born March 15, 1931. John Long III passed away on July 4, 1962 at age 90, and is buried in a public cemetery in Antrim County (Ireland); his wife Margaret predeceased him on February 19, 1956. His son, John Long, recalled that his Father used a bicycle, and only returned home about once every six weeks.
John Long made another copy of his Journal in 1920 and left the original
with Ralph Walker, Glencannon, Ballygar, Co. Roscommon. (From: John
Long's Journal, April, 1923). The author visited Mr. John Long IV
in his home on July, 29, 2004, and personally inspected the two Journals written
by his father. They are not identical. The forward in the second
one states that it contains some additional information that came to his mind
as he was copying from the first Journal he wrote.
John Long's son John, was born in 1931. His lovely wife, Mary, served us our first tea in N. Ireland. They have been married for 47 years and have three children, two sons and daughter; the oldest son's name is John; David and Ruth. Mr. Long is a retired Presbyterian minister in Ian Paisley's Free Presbyterian Church. (see: http://www.freepres.org/main.asp)
The Author is much indebted and thankful to John Long for a copy of his father's Journal and his express permission to reprint it on the Telling The Truth website, as well as additional information he has so generously provided. The value of his Journal is immeasurable.
John
Long's Journal
The Significance of John
Long's Journal
William Irvine Book Index
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