British Millennial Harbinger, Volumes 5 to 17.

The Australian Christian Witness, Volume 13.

The Christian Pioneer, Volumes 14 and 15.

Jubilee Pictorial History of Churches of Christ in Australasia, Edited by A. B. Maston.

That They All May be one, A Century's Progress, 1809-1909. Editor-in-chief, T. J. Gore, M.A.

Memoirs of Alexander Campbell, by Robert Richardson.

Alexander Campbell and the Disciples, by Dr. Jesse R. Kellems.

Life of Elder John Smith, by John A. Williams.

Sydney Black, by Thos. J. Ainsworth.

Adventuring for Christian Unity, by Dean E. Walker, M.A., B.D.

First Principles, by A. R. Main, M.A.

Heralds of Christian Unity, by Thomas Hagger.

Evangelism in Australia, by R. J. Clow.

Church of Christ, Swanston Street, Melbourne, Historical Sketch, 1865-1937, by Robert Lyall.

History of the Church of Christ, Cheltenham, Victoria, 1857-1937, by J. E. Allan.

      THE movement to restore New Testament Christianity to the world of to-day, and, on that basis, to seek to bring about Christian Unity, is one of tremendous value to the kingdom of God. That being so, all associated with that movement should have, at least, some knowledge of devoted men and women who blazed the trail, of the progress that has been made, and of the things involved in the plea that is being urged.

      To help in disseminating such knowledge, the author of this work has devoted his ability in a most painstaking and consecrated manner.

      Personally, I appreciate very much the work he has done, and commend it to members of churches of Christ throughout the Commonwealth of Australia and elsewhere.

      The task was undertaken at the request of the Literature Committee of the Conference of Churches of Christ in Victoria, and it is believed by that Committee that the book will be of value to Christian Endeavour Societies, Bible Classes, Study Circles and similar auxiliaries, as well as to individuals. It is hoped that it will have a ready and large circulation.

Melbourne, August, 1940.      

      THE work involved in preparing and in writing this outline of the history of churches of Christ in Australia and New Zealand was lightened by the willingness of several friends, who readily made available documents necessary for the writing of such a book as this.

      Mr. Thos. Hagger gave considerable help, and permitted me to draw upon information which he has been collecting for many years. To Mr. J. McG. Abercrombie I am especially indebted for making available documents which were valuable in drafting the sections dealing with the work in Victoria. Mr. R. T. Pittman, B.A., Dip. Ed., assisted with valuable advice, and helped to prepare the manuscript for the press. Others have contributed information and have given helpful advice. The finished book is therefore the result of the efforts of many. Do not, however hold responsible any of those whom I have mentioned for the defects of the book.

      While I have sought to state objectively facts and principles, it is difficult to remove all traces of personal bias. This personal viewpoint may be detected in minor points; but the views set out may, on the whole, be considered as representative of the general teachings and aims of the Restoration Movement in Australia.

      The writing of even a short history demands a study of many books and documents. I have aimed at indicating the sources which have proved helpful; but much of the information set out in the following pages cannot be traced back to particular documents. To many writers and to many lecturers I am indebted. I must mention my indebtedness to the members of the faculty of the College of the Bible, Glen Iris, Victoria, who encouraged me in my work during the years of training from 1921 to 1924. Mr. A. R. Main, M.A., who was then Principal of the College, continued to show his interest in my efforts when I was studying at the University of Melbourne.

      Finally I desire to thank the manager and printers of the Austral Printing and Publishing Co. Ltd. for their help and care shown in the printing of the book, and Mr. H. G. Earle and Mr. R. P. Morris, M.C.E., for their co-operation in arranging the cover design.

      WITH the spirit of adventure and hope before them, a party of colonists set out from England to settle in New Zealand. It was an adventure of faith demanding courage.

      Edward G. Wakefield, at the close of the 18th century, had been urging the need of making a systematic and organised development of the Empire by means of well arranged and ordered colonies. As a result of his efforts, the New Zealand company was formed, and a large group of intelligent and sturdy men and women, who were anxious to improve their position by opportunities offered in a new land, was gathered together.

      The settlers reached New Zealand in 1840 and secured several sites suitable for settlements, and among these was a centre in the North of the South Island, called Nelson, which was settled in 1841. Nelson lies at the base of a group of mountains and is surrounded by high peaks, except on the North, where it faces the sea. The climate is delightful, being sunny and warm.

      From time to time groups of colonists came out from Great Britain to join the pioneers, and among these was a Thomas Jackson, of Glasgow, who had set out for New Zealand in 1843. This Thomas Jackson was a pioneer also in the realm of religion; for he was associated with a religious body which had left the beaten tracks of traditional beliefs. The history of this group of Christians will account for the religious zeal and enthusiasm which he manifested upon his arrival at Nelson.

      For many years the religious life of Scotland had been in a state of turmoil. Dissatisfied with the prevailing religious order, several leaders had aroused much interest in their views and had gathered considerable followings. Among these we find John Glas, Robert Sandeman and the Haldane brothers.

      John Glas was an able minister of the church of Scotland, in the parish of Tealing, near Dundee, and he abandoned the Established church about the year 1728, and then adopted the Independent views which he had received, chiefly from the works of John Owen. To his followers there was given the name--Glasites.

      Robert Sandeman, in 1755, became a recognised leader of these Glasites, and his bold leadership spread the viewpoint of his party to England, where the Independents who followed his lead became known as Sandemanians. Sandeman, in his teachings, urged:--1. Faith is merely "a simple assent to the testimony concerning Christ." 2. The Lord's Supper should be observed weekly. 3. There must be an insistence on the plurality of elders in church government. 4. Mutual exhortation of members and conditional community of goods ought to he encouraged.

      Among the Independents of Glasgow there was a David Dale, a prosperous manufacturer in the linen-yarn trade. This earnest man was an elder of the little church which was formed. By a study of the Scriptures he was led to the position where he felt compelled to reject creeds of human composition and make the teaching and practices of the New Testament church the grounds of his appeal.^*

      Robert and James A. Haldane, brothers, were responsible, also, for a quickening of the evident interest in simple New Testament practices and doctrine. They acknowledged that the writings of Glas and Sandeman set out noble views on the gospel, but they were not satisfied with the general system of beliefs presented by these men.

      (1) They considered that their teaching on faith was too frigid, and urged that there should be in faith not only a mental acknowledgment of scriptural facts, but also an acceptance of these by the heart: so for them "trust, or confidence, in Christ seemed substantially to express the meaning of the term."

      (2) In the second place we find that the Haldanes urged that, in the formation of a new cause, all church usages should conform to the practices of the apostolic churches.

      (3) So we find that a Mr. Ewing, who was closely associated with the Haldanes, introduced at Glasgow the weekly observance of the Lord's Supper.

      (4) Then in 1808 J. A. Haldane came to the position that it was not Scriptural to baptise those not capable of believing in Christ, and so he rejected the practice of infant baptism. In a short time he was, himself, baptised according to New Testament teaching. The consequences of this action, and his teaching upon the subject, caused a division in the ranks of the Independents, of whom he had been a strong leader.

      Although many rejected this teaching on New Testament baptism, still a large group followed his lead. Even beyond his immediate group Mr. Haldane's teachings spread, and interest in this subject is found among the Glasites. A group of these Independents, accepting the teaching of New Testament baptism some years before this, had formed the religious body called the Scotch Baptists.

      It is evident, therefore, that there was developing, in Scotland particularly, a religious movement which encouraged the establishment of the aims, ideals and practices of the New Testament church. Further, we should note, this movement had been developing for some sixty years in Glasgow before Thomas Jackson had left his home for New Zealand.

      With this religious background, won only by strong controversy, Jackson could not be a person likely to hold his religious views lightly. When he settled in Nelson he made his views known mainly through a supply of literature which he had received from James Wallis, of Nottingham, England. The literature was read by such men as Thomas Butler, James Barton and Thomas Magarey. These intelligent colonists were impressed by the aims and teaching set out in the books and papers, and were, therefore, baptised by Thomas Jackson.

      The nature of this literature clearly indicates that Thomas Jackson had come under the influence of another movement which was, in a measure, similar to the development of religious thought which had been taking place in Glasgow and other centres in Great Britain, but there was a vital element in the teaching of this newer movement which had captured the imagination and idealism of Thomas Jackson and many others of like mind and character.

      What was this newer movement which helped to enrich and organise the religious background which Thomas Jackson would have in Glasgow, Scotland?

      James Wallis, from whom Thomas Jackson received literature, was a business man of Nottingham and a man of considerable intelligence. He had been associated with the Scotch Baptists. Archibald McLean, who was the champion of the aims of these Scotch Baptists, had so influenced William Jones, the author of the History of the Waldenses, that we find him (Jones) in 1809 presiding over the Scotch Baptist church in London.

      Later William Jones became very interested in a vigorous religious movement in America. Knowledge reached him through the publications of Alexander Campbell, one of the leaders of the movement. Alexander Campbell was a vigorous exponent of the views and ideals which his father, Thomas Campbell, had set out in that remarkable document now entitled: Declaration and Address.

      Thomas Campbell had been a minister of the Church of Scotland which, unfortunately, had been torn into a number of parties. Campbell belonged to the party of Dr. Archibald Bruce, who was the leader of the Old Light Anti Burgher Seceders. Thomas Campbell was a minister of the church in a parish in Ahorey, North Ireland. He also, for a time, conducted a private school at Rich-Hill, a place two miles away from the church.

      The divisions within the church of Scotland distressed Thomas Campbell. He pleaded at the church assemblies in Ireland and in Scotland for efforts to be made which might create a better spirit of love and fellowship among Christian brethren. While in Ireland he did gain encouragement and support, he was disappointed with the response to his plea when he presented it to the assembly in Scotland. What Campbell had sought was rejected on that occasion, but the logic and righteousness in his case could not be denied; for, eventually, after many years the union he had sought was effected by the assemblies.

      The strain of church work, combined with the efforts to conduct a school, undermined Campbell's health. Advised by his doctor to go abroad to regain strength, Thomas Campbell sailed for America where some of his friends had gone. He accepted a call to preach for the Seceders in Western Pennsylvania, near Washington. Here he found that a narrow party spirit had maintained the divisions and had encouraged bitterness among church members. Conditions in the new land were as bad as, if

not worse than, those he had left in Ireland. His benevolent spirit and broad Christian outlook, however, could not be crushed; so we find him making efforts to bring together in one meeting Christians of several religious groups. This action aroused such criticism from those in authority and such bitterness among a section that he felt forced to withdraw from the church organisation to which he had been attached. Such a move was deeply regretted by him, but in it he had the support of a number of intelligent friends who recognised the righteousness of his action.

      He and his friends formed themselves into an association in 1809, which they called: "The Christian Association of Washington." This was not to be a church, but merely an association of Christians anxious to encourage unity and harmony within the church. The members urged Thomas Campbell to prepare a document which would serve as a guide to all who might be anxious to bring about the union of the Christian church. Mr. Campbell undertook the task, prepared an address and set out certain declarations, or principles, which may serve to guide the followers of the Lord toward Christian Unity.

      At a meeting, on September 7th, 1809, in a log building on the Sinclair farm, about three miles from Mount Pleasant, at a crossing upon the road leading from Washington, members of the Christian Association gathered to hear Thomas Campbell read the Declaration and Address. The aims and the principles set out were accepted by the association, and it was resolved to print the document and circulate copies among Christians. Thomas Campbell declared that there were underlying principles which all Christians must accept, if unity is to he reached within the church. These he set out in thirteen propositions in which the following points are found. He held:--

      (1) "That the church of Christ upon earth is essentially, intentionally and constitutionally one." While there must be societies at various points locally separate, still

there should not be any uncharitable divisions among these. All should be guided by the same rule and be of one mind.

      (2) That this rule is to be found in the authority of Christ as set out in the New Testament. This rule also makes it necessary for all Christians to submit to all that Christ has requested of them.

      (3) That no other command, or ordinance, should be demanded of Christians as a condition of church membership other than those set out clearly in the New Testament.

      (4) That membership in the church should be determined, not by knowledge of scriptural or creedal facts, but by the surrender of life to Christ and the obedience to His will in view of scriptural self knowledge of the perishing nature of man apart from Christ.

      (5) "That division among Christians is a horrid evil." Division is due, mainly, to the two following causes:--

      (a) A partial neglect of God's will, as it is revealed in Christ and set out in the New Testament.

      (b) The imposing of human opinions, which are not clearly supported by the New Testament, as grounds for church membership, and by introducing them into the constitution, faith, or worship of the church.

      Just after his arrival in America from Great Britain, Alexander Campbell, at that time a young man of twenty-one years, read this document. Having been delayed by shipwreck on the outward journey to join his father, Alexander had spent a period in Glasgow, where he studied at the University. While there he came under the influence of Mr. Ewing and the Independents which the Haldane brothers had led. Mr. Ewing had opposed, the year before Alexander arrived in Glasgow, the

introduction of believer's baptism. Being strongly moved by the teachings of these Independents, Alexander Campbell renounced his associations with the Presbyterian church and reached a state of mind which made him susceptible to the arguments his father had set out in the Declaration and Address. So both father and son joined wholeheartedly in a common cause.

      Alexander, by reason of his outstanding mental powers and his brilliant personality, became, in a short space of time, the leader of this movement which soon linked up several similar groups in other parts of the States. Within a short period this Restoration Movement for Christian unity became an important and vital force in the religious life of America.

      Alexander Campbell devoted a considerable amount of time and energy to literary work, believing that by means of the press the ideals of the movement would be effectively proclaimed, and in this he had no need to be disappointed. His first journal was called The Christian Baptist, but in 1830 the Millennial Harbinger took its place.

      It was in 1833 that William Jones, of London, first beard of the Restoration Movement in America, and it was through the pages of the Millennial Harbinger, as well as private correspondence with Alexander Campbell, that he became fully acquainted with its aims and ideals. Then, to spread the views in Great Britain, he republished throughout 1836 a number of articles from the American paper in a journal which he called the British Millennial Harbinger.

      Copies of the British Millennial Harbinger came into the hands of James Wallis, of Nottingham. Having become impressed with the Movement's ideals, he withdrew from the Scotch Baptists and, with others of like mind, commenced in 1836, at Nottingham, a meeting of those interested in the restoration of New Testament Christianity for the purpose of restoring the unity of the church of Christ on earth.

      William Jones ceased publishing the British Millennial Harbinger, but the publicity of the ideals of the Movement it sponsored did not lapse, for James Wallis carried on that work in a paper entitled The Christian Messenger. This paper was circulated throughout Great Britain from 1836, and was supported by many of the groups of Christians anxious to follow the example of the New Testament church. These earnest people now rejoiced in the discovery that their aim for a restoration of the teachings and practice of the early church was now linked up with the vision and prayer of the Lord that all believers be one in a great and common fellowship in the church.

      By means of the paper by tracts and by much personal effort, a common bond grew between a number of churches so that it was possible by 1842, for a conference to be held in Edinburgh, representing some fifty churches from various parts of Great Britain. Here we find a group of churches associating for the purpose of encouraging all efforts to restore the unity of the church by means of, the restoration of the New Testament authority of Christ within the church.

      Thomas Jackson, that pioneer of the Restoration Movement in New Zealand, did not leave for the lands beneath the Southern Cross until the year following this conference. Whatever else he took with him to that new land, he took, in his heart and life, the seed of that great movement which had captured his vision; and from this seed there was to spring up a sturdy and vigorous plant.

      A Summary.

      Let us summarise the background of his own personal religious life to which he, and the seed he planted, would be indebted.

      (1) In the first place he would be consciously or unconsciously associated by reason of his connections with Glasgow, with the fruits of the efforts of the Independents from Glas to David Dale and to those movements leading

back to the life and teachings of the New Testament church.

      (2) Secondly, through the efforts commenced by James Wallis, he would be linked up with the great American movement urging the need of a restored New Testament church with the aim and plea that, in so far as this is accomplished, the spirit of unity will again be active in the church of the Lord.

      The restoration of New Testament Christianity is, in itself, desirable, and the British churches found it so, but when the aim is not just an end in itself, but in addition a means to the great end of securing unity within a divided church, it may with considerable justice become a passion; and it was, it seems, a passion so far as Thomas Jackson was concerned.

      By keeping in touch with James Wallis and through the receipt of literature from him, Thomas Jackson, upon his arrival at Nelson in 1844, was able to begin the spread of the principles of the movement, so that, in a short time, a company of fourteen persons met as members of a church guided by New Testament ideals.

      The financial troubles which hindered the economic life of the colony caused a depression in the Nelson district. A number of persons went elsewhere to seek better conditions. The little group in which Jackson was a leader suffered losses. Thomas Jackson in 1845 went away to Auckland, where he commenced a similar type of meeting with those of like mind. Thomas Magarey, one of his converts, left the same year, believing that great hardships faced the colonists of the Nelson district. Thomas Magarey sailed for Australia and reached Adelaide, where he settled.

      The work which Thomas Jackson began in New Zealand was to make considerable progress over the years, and in 1939 there were 55 churches with a membership of 4,823, and Sunday schools numbered 49 with 3,151 scholars.

      Thomas Magarey was intelligent enough to find ways and means of escaping from adverse circumstances and of reaching out into new spheres of activity. He was not twenty-one years of age when he left New Zealand, and yet he revealed ability and initiative to a degree only likely to be found in much older men. Born in County Down, Ireland, in 1825, he was taken to England, where he was educated near Manchester. Immigrating to New Zealand with his brother James, he was among the early settlers in the Nelson district, where the Maories were still in possession of the surrounding districts.

      Apparently he was interested at an early age in religious problems, and when Thomas Jackson met him he discovered that young Magarey was a ready and able student of the message which he had brought from Scotland.

      From the literature which had come from James Wallis of Nottingham, Jackson gave Thomas Magarey several copies of Alexander Campbell's Millennial Harbinger.

      Reading and studying the thoughts and ideas which were so clearly stated by such an able mind, Thomas Magarey, with the fervour and enthusiasm of youth, accepted the ideals of the Restoration Movement as a guide for his religious life in the new land. Eventually he was baptised and became a member of the little New Testament church at Nelson in 1845. Anticipating that difficult financial trouble would befall the Nelson settlement, he looked about for, a place

where he would find ample scope for his youthful enthusiasm and initiative. So while some of his friends looked toward Auckland, Thomas Magarey turned his eyes to Adelaide, Australia.

      Adelaide had been colonised as the result of Edward G. Wakefield's farseeing colonisation policy. A company to undertake the responsibilities of colonisation had been formed in England, and by the 28th December, 1836, the first settlers, under Captain Hindmarsh, reached South Australia.

      Colonel Light, the surveyor, wisely selected the site for the new city on a plain through which the river Torrens flows. There, with masterly foresight, he planned the wide streets and broad parklands for the use of future generations. So, on the whole, the city and settlement grew up orderly. The early tents were displaced by small stone houses, and in a comparatively short time the city began to take shape. From a few thousand settlers the colony increased to 20000 by 1841.

      There was a period of depression and financial difficulty in these years, but by 1844 primary production and the discovery of precious metals, and particularly the discovery of copper by a shepherd in the Burra district, brought prosperity and a flood of immigrants into the colony, so that up to 1850 about 63,700 settlers had entered and settled there.

      Upon his arrival in Adelaide, Thomas Magarey found people who, on the whole, were anxious for the maintenance of liberty and freedom m politics and religion; people no longer willing to be bound by past traditions and customs. The ground for the seed he was about to assist in sowing was well prepared.

      The young man did not lose time looking about for religious fellowship. He found that there was a group of Scotch Baptists meeting in Hindley Street. Later, it seems, these folk moved to a plastered mud room, or

"pisé" in Morphett Street. With these devout folk Thomas Magarey communed, and, in their midst, became associated with Thomas Neil, Philip Santo and Mrs. Santo, James C. Verco and Mrs. Verco, Amos Armour, Mrs. Henry Hussey and Miss Procter. It was not long before young Thomas Magarey showed that he was not quite satisfied with some of the doctrinal teaching of these people. He then began to point out the teaching of the New Testament regarding conversion, the plan of salvation and the Holy Spirit; this he would do with the aim of upsetting the Calvinistic theory which they were presenting with such emphasis.

      The Scotch Baptists had inherited the strong Calvinistic outlook of the church of Scotland. Calvinism had reached Scotland chiefly through the efforts of John Knox, who was an admirer of John Calvin of Geneva. Actually Calvin continued, with other Reformers, the doctrine which the ancient church-father Augustine taught in opposition to the theory of Pelagius, a British monk. This Pelagius laid emphasis upon man's inherent ability to direct his own moral life and so, ultimately, win his own salvation. According to Augustine, in the fall of Adam the race was involved in a common catastrophe. The will of man is free to sin, but is utterly unable to become holy. All men are, therefore, justly under condemnation and are objects of God's wrath. "A part of them he elects to eternal life; the others he leaves to suffer the righteous penalty of the broken law." (Fisher's Church History, p. 321.)

      In opposition to this Calvinistic teaching which his Scotch Baptist friends would present, young Magarey would point out what he had learned from his study of the Scriptures under the guidance of Thomas Jackson and from information gained through the reading of Alexander Campbell's Millennial Harbinger.

      Man's sinful nature, because of the fall of the first man, Adam, prevents him from gaining salvation by his own efforts. God only is able to save, if man is to be saved at all. Up to this point there is agreement with the Calvinists, but the Scriptures reveal that it is when man fulfils certain conditions that God will save the individual. When men initiate and complete these required conditions, which in themselves cannot save, God fulfils His promise and grants forgiveness of sin. These conditions include the hearing of the Word, the believing in the Word and the surrender of the human will to the Lord Jesus. Upon their fulfilment God will save the vilest sinner. Therefore, while man is not free to save himself, by reason of his imperfect and sinful nature, nevertheless he is free to initiate and complete the conditions upon which and through which God is able to save him.

      Since Calvinists maintain that salvation depends upon the direct call of God as revealed in an experience of the Holy Spirit (Life of Elder John Smith, J. A. Williams, chapters 4 and 5), to suggest that "the call" was dependent upon any human act seemed to limit the power of the Spirit. At first Thomas Magarey's listeners declared that this new teaching was "a denial of the Holy Spirit" and "blasphemy." Magarey's words, however, were not an expression of a denial of the work of the Spirit of God in salvation; for Scriptural examples of conversion make it clear that the Holy Spirit begins His operations in conversion when men hear the Word and respond to the message presented. In view of the fact that the Calvinistic doctrine of salvation was prevalent and popular in his day, Thomas Magarey must have presented the New Testament teaching clearly and convincingly, for the members of the little Scotch Baptist church were won over to that position.

      For a little while these people remained members of the Scotch Baptist church, but in the end they realised

the necessity of presenting to the world the New Testament teaching on salvation, and to do so meant a withdrawal from the Scotch Baptist communion.

      The early beginnings of the Restoration Movement were enriched by men and women trained and developed within the ranks of the Scotch Baptists. In England, as we have seen, William Jones and James Wallis were among them, while in America great leaders like Walter Scott, Dr. Robert Richardson and Isaac Errett came from their midst (Adventuring for Christian Unity, Dean Walker, p. 20). Now in Australia, we find some of these vigorous and able men and women, encouraged by the teaching of young Thomas Magarey, leaving the Scotch Baptists to engage in a crusade to preach the New Testament evangelism and to establish a primitive church order with the hope of providing a ground and basis for Christian unity.

      Land for a building site was purchased from G. F. Angas; a small building of stone, 25 ft. by 18 ft. by 14 ft. was erected; and in the year 1846 the little building in Franklin Street, Adelaide, was taken over by the pioneer church and a humble beginning made.

      These Christians meeting in Franklin Street were encouraged by the response to their witness and also by the arrival of a small party of members from Beith and New Mills, Ayrshire, Scotland. Glasgow was within twenty miles of Beith.

      Already we have indicated the nature of the development of a movement in Scotland for the establishment of the practices and faith of the New Testament church and also how it became linked up with the American movement seeking Christian unity in the restoration of the life and teaching of the early church. Now from Scotland this movement was spread directly to the new

settlement by the arrival of these disciples in 1847. Practically the whole of the New Mills' church was transplanted to South Australia. John Aird and Robert Lawrie were among the leaders of the group; and when they settled in McLaren Vale, which is 30 miles South of Adelaide among the hills, they held regularly a service for "the breaking of bread." Others were gathered into the little church, and so the simple faith was maintained. New life was infused into the meetings by the arrival, in 1853, of John Lawrie, who had been for years the chief speaker in New Mills church.

      When some of these settlers moved away from McLaren Vale to Alma Plains, 50 miles North of Adelaide, there, in 1858, the Lord's table was set up from week to week and a church established which exercised a big influence upon the development of the Restoration Movement in South Australia. The blending of the two little streams into one contributed toward the general good of the Movement in a young colony.

      The little church at Franklin Street grew by adding to the membership such names as Philip Messent, George Pearce, Wm. Pollard, W. H. Burford, Andrew Thomson, R. Verco, H. Hussey and John Chambers. The meetings became so large that the little building was crowded out from week to week.

      A movement out into other districts now began. In the first place Philip Santo, who was originally associated with the Scotch Baptists, had arrived in Adelaide in 1840 and met with the Baptist group until the new outlook caused a move to Franklin Street. One of the most significant events in the early history of the colony was the discovery of copper in the Burra district. People began to move into that area, and Philip Santo moved to Burra, 100 miles North of Adelaide, because of the opportunities opened up by the development of the copper mines. He left Adelaide during 1849, and by the 13th January, 1850, he had discovered a number of baptised

believers, called them together and commenced regular services for "the breaking of bread." A little building was erected, and among those who were members we find the name of Wm. Brooker, who was the church secretary.

      Thomas Magarey, removing in 1851 into the suburb of Hindmarsh, where other Franklin Street members came to reside, gathered together a little meeting of Christians into his house. Then, in a house converted into a meeting-place, meetings were held regularly and a Sunday School was commenced. By 1855 the Robert Street, Hindmarsh, church had been formed with twelve members. Soon a strong church grew up to effect an excellent influence upon a developing suburb.

      At Point Sturt, 56 miles South-east of Adelaide, a new settlement had sprung up, to which, at the end of 1855 several Franklin Street members went to live. These faithful people resolved not to forsake the assembling of themselves together. So each Lord's day morning they gathered together in the tent of Mr. and Mrs. Crawford. As opportunity offered the gospel was preached. When a house had been erected by one of their number, neighbours were invited to the gospel services which were held regularly. By November, 1861, a little chapel was opened free of debt, where George Pearce, and others, preached.

      Although there had been removals from Franklin Street, the membership grew rapidly, and the meeting place became too small to hold the interested audiences. Plans were made, in view of this development, for a larger meeting place. A site was secured in Grote Street and a large building was erected, which, on Sunday, 14th December, 1856, the church took over as its new home.

      Milang, near Point Sturt, was the next of the early advances. A chapel was built there, and several former Point Sturt members commenced, in 1859, a meeting for

the Lord's Supper, and a church was formed. Here George Pearce also helped with valuable preaching services.

      The success of the work in these years must he attributed to the strong convictions under which the plea was accepted by these members of the Restoration Movement. Sharp controversy was the rule of the day, and only when deeply convicted of the truth would an individual be ready to associate himself with a small, unknown religious body. Having made the decision, these folk were not willing to lose their identity. Whenever they went to live in a new centre they would not drift into some other fellowship, but they would, in their own manner and according to the New Testament example, set up the table of the Lord in their tent or hut and break the loaf in remembrance of their Lord.

      While this zeal and earnestness may help us to account for what was accomplished, still it is remarkable when it is understood that this progress was achieved by the efforts of the members themselves. There was no outside committee to finance or guide; there were no men set apart for the full-time ministry of the Word; these folk raised their own funds to build their own chapels; they carried on the preaching and evangelistic efforts in their own time and by means of whatever training they could gain from the school of experience. Full of the zeal and Spirit of the Lord, they laid a good foundation for the coming years.

      These pioneers, however, were not satisfied with their progress; they were conscious of their own limitations. If only the plea which they loved could be presented by a trained and convincing speaker, they were sure that a wider and greater, appeal would be made. Therefore, as early as 1850, Thomas Magarey was aiming to meet this

need. Perhaps Great Britain could help. Magarey, accordingly, made an appeal to James Wallis of Nottingham, England. In a letter to Wallis, he wrote, "It is seriously proposed to call out for a time a brother qualified to do this work of an evangelist amongst us. We have a wide and an abundant field, but the labourers are few." This help so earnestly sought could not be provided. Again, in 1860 a similar appeal was made to James Wallis; this time it was made by Philip Santo. England could not afford to send the workers she so much needed herself, so this Macedonian call of a New. World was not answered.

      A visitor did reach Australia from England, however, and he rendered a magnificent service. This was Thomas Hughes Milner, a leader of the British churches and a gifted and persuasive preacher. This visit was made in 1862. Meetings were packed whenever he was to speak. He made a wonderful appeal to the community. His coming served to stir the brethren into making more urgent efforts to secure the desired evangelist to labour in their midst. An appeal was now made to America.

      The year 1865 may be considered as the passing of an old order, and a review of the statistical table will be interesting at this point of our history. The total membership shown is 253, being made up by:- Adelaide, 100, Alma, 56; Hindmarsh, 56; Myponga (a branch of the original McLaren Vale church), 12; Point Sturt, 25. There are four not accounted for; these may be in some isolated place.

      Thomas Magarey's efforts were not in vain; his loyalty to religious truth was being rewarded; the seed he had helped to plant was growing steadily.

      Captain Cook, on the 29th April, 1770, landed at Botany Bay, New South Wales. This part of the new continent impressed him, and he made a favourable report upon the area washed by the waters of the Pacific Ocean. When the war of American Independence was being fought, from 1776 to 1783, this meant that America was not available as a country to which prisoners in British prisons and institutions could be sent. So when this door was shut, and reports on the sites on the coast of Africa were unfavourable, it was finally decided to make an area in New South Wales a convict settlement. As a consequence, on the 13th May, 1787, a fleet consisting of the Sirius, the Supply, six transports and three store ships, with 757 convicts on board, set out from England for Australia. The company was under the command of Captain Arthur Philip, RN., with Captain John Hunter as his second in command. The whole fleet safely reached Australia, and cast anchor in Botany Bay on the 20th January, 1788.

      Since this place was not found to be suitable for a large settlement, Captain Philip sailed on to Port Jackson to which, later, all the ships moved, arriving on the evening of 26th January, 1788. The beautiful harbour and favourable surroundings so impressed the new arrivals that it was decided to make this the centre of the new settlement.

      Although the government officials were not concerned about the religious needs of these convicts and settlers in a new colony, there were people wondering how the spiritual

life of the convicts could be developed. At a meeting of the Eclectic Society, on the 13th November, 1786, "the best method of propagating the gospel at Botany Bay" was discussed.

      One result of this meeting was that William Wilberforce and John Thornton, a philanthropist, interviewed the Prime Minister, William Pitt. The conference was a success and, as a result, Richard Johnson was appointed a chaplain to sail with the convicts. In 1793 a second chaplain was sent, Samuel Marsden, who eventually exercised a big influence upon the course of events in Australia and in New Zealand.

      During this period, it may be noted, the Restoration Movement for Christian unity was not in existence. Thomas Campbell was still in Market Hill, Armagh, North Ireland, where he was engaged as preacher and as a private tutor. The desire for unity within the Presbyterian church was only beginning to develop; several years were to pass before a definite move was to be made.

      We must, therefore, pass through half a century before we come to the period in which the movement had its beginning in the colony of New South Wales.

      During the year 1850 there was a big influx of immigrants from all parts of the world, because of the news that gold had been discovered. A young man, Albert Griffin by name, was in the colony at that time. He had been a Wesleyan-Methodist, and had been brought up with the idea that salvation depended upon the mysterious entrance of the Holy Spirit into the soul of the sinner. When his enthusiasm for this teaching waned before the keen attacks of reason and a study of the Scriptures, Albert Griffin began to drift "into that unfathomable depth of darkness-infidelity, where no bright hope illumines the journey to the tomb."^* When it appeared that there was

no bright hope left to illuminate the future he received a case of books from his brother, Eleazar Griffin, who was a member of a church of Christ in St. Pancras Road, London. Among these books were several copies of religious papers, the British Millennial Harbinger and the British Advocate. Albert Griffin read these papers, since they gave consideration to questions concerning salvation in the full light of the Scriptures. They clearly explained the Scriptural conditions necessary for the sure entry of the Holy Spirit into the human heart. Reason and a logical conviction took the place of a confused mystery. The light for which he had been searching now flashed upon his mind and heart, and the dawn of a new spiritual day appeared in his life. He saw that there was no mystery in the coming of the Spirit into the repentant sinner. As soon as Scriptural conditions were fulfilled, then, according to the New Testament, the Spirit came upon the individual (Acts 2: 38). After examining the Scriptures again and again to see if these things were so, he now clearly grasped what his next step must be. He "hastened to the Baptist minister and was buried with the Lord by baptism, and rejoiced in the hope of eternal life." This took place during 1851.

      Correspondence from McCaul and George Taylor, of New Zealand, intimated to Albert Griffin that there were two disciples in Sydney with whom he might meet in spiritual fellowship. As a consequence Albert Griffin came into contact with Henry Mitchell and Mrs. Mitchell. Arrangements were made in November, 1852, for regular meetings of worship and communion in the breaking of bread. These meetings were held in the home of Albert Griffin, situated at the corner of Pitt and Goulburn Streets.

      At this time another little group, led by Joseph Kingsbury, was seeking the truth and was reaching out for cooperative fellowship. Albert Griffin, it seems, had been

busy spreading the newly discovered teachings, and Thomas Andrews became alarmed because he appeared to be denying the work of the Holy Spirit. Certainly the teachings of this, young man, Griffin, were revolutionary for a person brought up under the prevailing Calvinistic outlook.

      Thomas Andrews, being deeply concerned, sought the aid of Joseph Kingsbury, who was an intelligent Christian worker, and an enthusiastic lay-preacher of the Wesleyan Methodists.

      The Methodist movement arose in the England of the Eighteenth Century: an England dulled with indifference and self-interest: an England which Bishop Butler had failed to arouse by his famous intellectual sermons on Christian ethics. This England, however, was quickened by the Spirit-born enthusiasm with which John Wesley preached the Christian evangel.

      John Wesley was, in early years, a Church of England clergyman, but his religious life had been stirred deeply by the fuller appreciation of the teachings of Martin Luther, the great German leader of the Reformation. This enthusiasm for evangelical preaching which had gripped him disturbed the sluggish complacency of the English church.

      Finding church pulpits closing against him, Wesley went out into the fields and streets, or to any other place convenient for the gathering of crowds. There he preached zealously the story of Jesus. Joined by his brother Charles, the song-writer, and George Whitfield, the orator, he conducted an evangelical campaign throughout Great Britain which aroused the slumbering nation and rekindled the religious life of the people.

      It was John Wesley's intentions to bring the enthusiasm of the New Testament evangelism back into its rightful place within the church. He did not plan any interference with the accepted doctrinal teaching. We find, therefore, that his followers at first followed the general doctrines of the Church of England. But while

seeking to maintain their religious life and activity under the name "Methodists," the followers of Wesley began to drift away from the fellowship of the church from which their leader had come, still holding, however, much of the traditional teaching.

      Now Joseph Kingsbury was, as we have pointed out, a member of this Methodist movement. He had come to Sydney from Somersetshire, England, where he had been trained as a veterinary surgeon. Both during his voyage to Australia and upon his arrival in Sydney, he revealed the earnest, eager, evangelical fervour of his Methodist associates. He was an independent thinker and a student of the Scriptures, so he set out to confirm the teachings he had been following, by private study. Doubts arose when he could not find Scriptural proof for some of the customs he had been following. Yet he held to the prevailing Calvinistic doctrine concerning the Spirit's mysterious action in conversion. When, therefore, Thomas Andrews urged him to settle the doubts of Albert Griffin and save him from heretical teaching he went to that young man, confidently believing he could settle the dispute.

      Dr. Kingsbury found young Albert Griffin both courteous and willing to learn the truth. He found that he did believe in the Holy Spirit and also in the work of the Spirit in conversion, but it was, for him a question of how and when the Holy Spirit began to operate upon the sinner's heart. "Was there any proof that He works without means?" he asked. Joseph Kingsbury responded with passages of Scripture such as, "My Spirit shall not always strive with man," and, "The Spirit itself beareth witness with our spirit." These passages did not affect the real problem. Where is it stated that the Spirit does work immediately upon the sinner's heart without or apart from the Word?

      Albert Griffin was, in his turn, able to refer to a number of examples in which it was clear that the Holy

Spirit began to operate directly when the individual received the Word. There was the Ethiopian, and the jailor, and there were the Samaritans and the Jews in Jerusalem on the day of Pentecost.

      Dr. Joseph Kingsbury now saw the clear, Scriptural truth, and from that time he began to give a different answer to those asking advice on questions relating to personal salvation. He was, under these circumstances, compelled to withdraw from the active preaching service among the Methodists.

      Edward Lewis, who had arrived in Sydney from New Zealand in 1843, and who had begun preaching among the Methodists in 1850 at the age of 19 years, came into contact with Dr. Kingsbury. This meant that he came under the influence of Joseph Kingsbury's teaching of Scriptural truth, and in a short time, he accepted his Scriptural presentation of the problem of salvation.

      John Standen was sent by his Methodist brethren to win this young man back from heretical teachings, but when he himself was presented with the teachings of the Word of God he became so impressed that he also accepted the position that these brethren were setting out.

      David Lewis, a younger brother of Edward, was the next to join the party headed by Dr. Kingsbury. The four men now became associated in Christian work, and began a united move of publicly proclaiming the gospel in Hyde Park. Their next step was taken on the 4th September, 1853, when all four were baptised in the waters of Cook's River, by Albert Griffin. They then joined in the services for breaking of bread in the home of Albert Griffin.

      In November James Simmons was received by letter from Glasgow, Scotland. On the 18th December Mrs. Standen, Mrs. Kingsbury and Mrs. Griffin were baptised and added to the church. On the same day Thomas Goodwin was baptised. George Taylor and James Barton from New Zealand were received into church fellowship,

22nd January, 1854. Then a week later, 29th January, Mrs. Mary Lewis and Mrs. Abbott were baptised. This made the total membership of the church sixteen.^*

      Those who were able to speak in public went regularly into the Hyde Park, Sydney, and proclaimed the gospel clearly and fully, meeting with much bitter opposition. Although there was opposition, successes were gained, and several were won to the Lord and were publicly baptised before large crowds in the Wooloomooloo baths.

      At first sight it may seem that these men were arguing about minor questions, but there is a fundamental principle underlying all the discussions in which they were engaged. What is it? We shall find it in the question of how far, and in what degree, the individual person is responsible in any scheme of salvation. These men held that a person is free, when the gospel has been brought to him, to act and to provide those conditions through which the Spirit may work. The value of the person and the responsibilities of the person were emphasised. They declared that no practice ought to be introduced into church life or worship which does not arise from, and respect, the conscious individual who has submitted his will to the Lord Jesus. Still further, since the essential teaching of the kingdom of God elevates the worth of the person of man, any practice not respecting, or falling short of, the dignity of conscious man, is sub-Christian and denies the essence of the message of the kingdom.

      This means that a subject of Christian baptism must be a person who has consciously and freely submitted his will to his Lord. The act of baptism must arise from a conscious relationship of a believing subject with his Lord. Now if baptism becomes merely an act to be performed upon unconscious and non-believing subjects, it tends to fall to a sub-Christian level not far removed from magic.

      At the heart of the problem of Christian baptism we find the vital teaching of the value and importance of the individual person, as set out in Christ's message on the kingdom of Heaven. True Christian teaching and practice must not deny, nor ignore, the value of the person, nor can it sanction any act which does not arise from the conscious personal fellowship of an individual with his Lord. The baptism commanded by the Lord was a baptism of conscious, repentant believers. This baptism, so these pioneers came to believe after a study of the New Testament, was the only Christian baptism.

      Alexander Campbell had clearly shown in his book Christian Baptism that it is the "consensus" of opinion of the leading scholars of the universal, or catholic, church that the New Testament writers refer only to persons who believe, or are capable of believing, as being subjects of baptism. These believers were immersed, or were buried in water in the name of the Father, Son and Holy Spirit, thus clearly setting out the subject's spiritual death to sin and resurrection to life. (Rom. 6: 4 and Col. 2: 12.)

      The word "baptise" is just a Greek word which has been given English letters. The word is merely taken up out of the original Greek text without being translated into English in the Authorised and Revised Versions. J. B. Rotherham, however, in his scholarly translation of the New Testament, does give a translation of this Greek word. The full significance of this may be perceived in two passages.

      (a) The commission of Jesus to His disciples:- "Disciple ye all the nations, immersing them into the name of the Father and of the Son and of the Holy Spirit" (Matt. 28: 19).

      (b)Peter's reply to the Jews on the day of Pentecost:--"Repent ye! and be immersed, each one of you, in the name of Jesus Christ, unto remission of your sins; and ye shall receive the free gift of the Holy Spirit."

      To sum up. (a) These pioneers, under Dr. Kingsbury declared implicitly, if not explicitly, that acts which have value in the Christian religion are those which spring from the will of conscious persons who have surrendered their life to the divine person of the Lord; Christianity is concerned with persons., and the kingdom of God is a kingdom of persons in active and conscious fellowship with the Christ. There is no place here for sub-personal actions which lie beneath the level of the realm of the Christian sphere; such actions are more in keeping with the mysteries and magic of paganism. (b) They taught that men are 'not asked to wait for the mystical descent of the Spirit. God's grace, they believed, is gained when the individual provides, through faith and obedience, the conditions in which the Holy Spirit may work. Now baptism sets out, symbolically at least, the fulfilment of these conditions. Surely the point is clear that, when men have heard the Word, upon them rests the responsibility to act: they must believe, repent and obey. Unless they act, the Spirit seems helpless to move upon their heart.

      The little movement which grew up around Albert Griffin and Dr. Joseph Kingsbury laid the foundations of the church which has developed in Enmore. These brethren of early Newtown went out into Hyde Park and into hired halls to preach. The work was carried on regularly for five or six years. These efforts met with success, converts were gained, and a church, in the city, was planted. This second cause and church proved equally faithful, maintaining the work by the distribution of tracts and booklets received from Great Britain and America. Deeming it advisable to move out from the private meetings in homes and enter a public meeting place, this little city church hired a public hall in 1860, where worship and gospel services were conducted. In 1864 the church began to meet regularly in the Hebrew schoolroom, Pitt Street, near Bathurst Street.

      Edward Lewis of the Enmore, or Newtown church, went to reside in the district then called Bethany but now Fairfield. A group of brethren began to meet in his home, for the breaking of bread, in 1856. During 1859 the meeting place was transferred to the home of William Stimson. Thomas Andrews, who had sought, as we have indicated, Dr. Kingsbury's assistance to save Albert Griffin from what he considered heresy, was, at this time, brought to see the Scriptural light, and was baptised in Bethany. Another leader in the pioneer church was immersed here in quiet surroundings. William Bardsley, whose wife had been baptised in Scotland was now immersed himself, by William Stimson. This small church at Fairfield made little progress because of removals. A transfer was made, eventually, by the whole church to the Rookwood district, 41/2 miles away, and in this place the cause advanced.

      Thomas Andrews left the city to reside in the Manning River area (about 235 miles North of Sydney). Mr. and Mrs. Andrews and Henry A. Western then set up the Lord's table in Taree during June, 1863. Late in 1864 John Newby was baptised and met with the brethren. The meeting place was changed to Chatham. At this time George Saxby, of the Newtown church, came to live in this district and linked up with the little church.

      The progressive spirit of the Newtown church now became evident; for, in November, 1865, George Day was sent, as an evangelist, to the Manning River district. During his stay of several months, 14 persons were baptised and were added to the little church of Chatham.

      Another group of members moved out from the Newtown church. Living in South Creek (now St. Mary's near Penrith) these folk were encouraged by the Newtown brethren to set up the Lord's table, so from the year 1864 meetings were held there for a few years.

      A big venture was now undertaken by the Newtown church. At a business meeting held 18th December, 1864,

the church resolved to give "a unanimous call to Bro. Edward Lewis to do the work of an evangelist." Edward Lewis had shown his ability as a preacher and as an evangelist in his open-air work. His gracious and tactful manner had endeared him to his brethren, and in every way he had proved himself as one suitable for the task to which he was called and which he accepted. The elders of the Newtown church, at a well-attended communion service, formally set Edward Lewis apart, by the laying on of hands, for the work of an evangelist. So on the 1st January, 1865, Edward Lewis entered enthusiastically into the difficult work entrusted to him. A record of the church, compiled on 17th August, 1865, reveals that 124 members had been received up to that date. Of these, 78 were still in fellowship; several had died; and others, as we have noted, had removed to other districts and were active there.

      After a period of success and, on the part of the church, with much regret, Edward Lewis's resignation was received. He and Mrs. Lewis then sailed for New Zealand, in May, 1866, where he continued his ministry of love among the churches.

      George Day, a diligent student of the Scriptures, possessing the ability to give a clear presentation of the gospel story and having proved his ability as an evangelist in the Manning River district, was the second brother to be set apart for the special ministry of the Word in Newtown.

      Up until this time the church had been meeting ill halls, but now a move was made to secure a permanent church home. Land was purchased in King Street, and in 1867 it was agreed to erect, at a cost of £480, a building with seating accommodation for 300 persons.

      Another advance was made, for when Matthew Wood Green arrived in the State in 1867, the two churches in

Sydney united in a co-operative effort and engaged him as an evangelist. His labours were so successful, particularly in the city. that the city church became strong enough, to engage him in full-time work. Meetings were then being held in the Temperance Hall, Pitt Street, but the progress being made encouraged the members to seek a church building. A meeting of the church was held on 1st April, 1868, and a building committee was appointed. Plans were made, and then a building was erected in Elizabeth Street, which was entered during 1869. Here the church met for 25 years.

      Within 20 years of the planting of the Restoration Movement in New South Wales, we see a remarkable growth in view of the difficulties that were faced. The Newtown, or Enmore church had been established in a new building in Newtown Road (King Street). Sydney city church was also making progress in the new church home in Elizabeth Street. Both these churches had engaged the services of vigorous evangelists from time to time. Progressive evangelistic work had been undertaken, and causes had been planted at Bethany (Fairfield), the Manning River district and South Creek (near Penrith).

      John Batman, in June, 1835, sailed up the Yarra River the Rebecca, and on reaching a beautiful spot where the bank rose up into low, wooded hills, he entered in his diary the well-known words: "This will be the place for a village." Within twenty years this place was not just the site of a village but a rapidly spreading town: a town soon to become a great city-Melbourne.

      The quiet peace of this "Yarra village" was disturbed by the rumours of the discovery of gold in Clunes, in 1849; but by 20th July, 1851, the news of gold being found in the Ballarat district caused no mild stir; and then, when in November there came the news that £20,000 worth of gold was being won each week in Bendigo, a gold rush set in which brought tens of thousands of people from overseas, seeking fortunes in a new land. This sudden influx of inhabitants overtaxed the accommodation of the established town, and large areas, spreading out toward St. Kilda and in Prahran, were soon covered with tents, and became known as "Canvas town."

      Many who first came to the colony were merely adventurers. Soon, however, a fine type of immigrant entered Victoria and set up a new order for the colony. There were those who brought with them religious ideals which they had learned in Great Britain, and among these we find those who became the fathers of the Restoration Movement in Victoria.

      The planting of the Restoration Movement was, then, the direct result of the arrival in the colony of brethren

from churches of Christ in Great Britain. The sterling quality of these pioneers must account for the remarkable progress the movement made in these early years. From time to time their number was increased by the arrival of those who had been brought up in the sturdy school of thought nurtured in the British churches of Christ. Among them we find several leaders of outstanding ability who were able to guide the destiny of the infant cause successfully.

      During the year 1852 Mr. and Mrs. John Ingram, Mr. and Mrs. H. G. Picton, Messrs. William Rossell, T. S. Lyle, Luishman and others came to reside in Victoria and were living in various districts.

      John Ingram had, at the age of 16 years, in 1844, become a member of the Sanquahar church, Dumfriesshire, Scotland. H. G. Picton was a member of a church of Christ, Kensington, London. He sailed from Portsmouth on 23rd June in the Statesman, and reached Hobson's Bay, Victoria, 23rd September, 1852. T. S. Lyle was born in Cornwall, 16th July, 1811. Later he was in London. Then, when he was 25 years, he and his wife were baptised in Providence chapel, Shoreditch, 27th November, 1836. He reached Melbourne in the same ship as Wm. Rossell in November, 1852. Wm. Rossell was born at Nottingham,. England, 24th March, 1825, and was a faithful church member.

      H. G. Picton, upon his arrival, sought in Melbourne for a group of people with a similar outlook as his own so that he might worship with them, but his efforts proved to be unsuccessful. Writing to James Wallis, the editor of the British Millennial Harbinger, in October, 1852, after the arrival of Messrs. Rossell and Lyle, he states, "We are going to arrange for meeting together on Lord's days; I greatly long for it." His hopes for such a meeting being held do not seem to have been realised immediately.

      References to advertisements in The Argus are made in late statements; but a search for such advertisements has not proved successful.^* Our next document available, with relevant evidence, was written in November, 1853, and this is H. G. Picton's letter to the British Millennial Harbinger, in which he there reveals that the formation of a meeting was to depend upon the arrival of Mr. and Mrs. Letts. In this letter, written after their arrival, he states that he had "anticipated spending many happy, edifying, and refreshing hours with them, and also that a church would be formed." Continuing, he writes,

"I am now glad to say my hopes are being realised. I know that you will be delighted to hear that we have commenced meeting together for the purpose of remembering our dear Lord, and showing forth His death, at the tent of Brother Ingrain, at Prahran, near my own place of abode."^†

      This beginning is confirmed by a letter written by T. S. Lyle, 3rd December, 1853. Neither the date of Mr. Lett's arrival nor the exact date of the first meeting is stated in this early correspondence. The folk were meeting together when Mr. and Mrs. Dickens, of the Lark-row church, Victoria Park, London, arrived in Melbourne 31st October, 1853. Prior to this last date Robert Service, from Glasgow, arrived at Prahran one hot Lord's day morning and found the brethren meeting together around

the Lord's table in John Ingram's tent. There seems, therefore, every likelihood that H. S. Earl's statement, in a report made in 1865 to the American Christian Review, that

"the first congregation organised upon the principles laid down by Christ and His apostles in this colony held their first meeting to 'break bread' in August, 1853, in the suburbs of this city (Melbourne),"

is substantially correct. If we add to this T. H. Milner's statement in his report on his visit to Melbourne in 1862, that he visited Prahran, "where first the brethren broke bread together,"^* we have supporting evidence for the claim that the first church meeting of the pioneers in Victoria was in Prahran toward the end of the year, very likely August, 1853.

      Mr. and Mrs. Warren, of the Lark-row church, Victoria Park, London, were the next arrivals to bring joy to the heart of the pioneers. Mr. Warren had been a leader in his home church, and his ability as a speaker proved to be most helpful to the new cause.

      As a consequence of the family spirit prevailing among these earnest Christians, they met together for the whole of Christmas day. In the tent of John Ingram, over a dozen gathered, most of them to spend their first Christmas away from the homeland.

      Robert Service, father of James Service who became a Premier of Victoria, now began to exercise a strong lead in the small church. He was born in Kilwinning, Scotland, 10th August, 1799, where he was brought up in the Presbyterian faith. About 1834, he came to believe that infant sprinkling was not Christian baptism. He was immersed, and linked up with the Scotch Baptists in Saltcoats. Coming now to see that the strong Calvinistic teaching maintained by some did not agree with his understanding of the New Testament teachings, he, with others, moved away from these people.

      Moving to Glasgow he began to associate himself with certain disciples with similar views to his own; such folk met together simply as a church of Christ. Upon his arrival in Australia, he found happy fellowship with the little church at Prahran. His strong convictions and outstanding ability marked him as a leader able to help the infant cause.

      During the early part of 1854, the meeting place of the church changed to a large framed tent at the rear of Lett's brickyard. While the brethren were meeting here,

      Alexander Morrison, who had been in Victoria for some time, found the meeting place of these disciples and linked up with them.

Although the members lived in various centres scattered about Melbourne, some travelled many miles over rough, dirty roads to be able to meet together in Prahran. But since the membership had increased to twenty-three, and some, like John Ingram, had moved out from Prahran, it became more and more desirable to find an additional meeting place. Accordingly a room in the Old Mechanics' Institute, Collins Street, East, in the city was secured, and the first meeting was held 28th May, 1854. Robert Service, writing that same day to James Wallis, states, "I am appointed to write to you to say that this day we met in this city for the first time to attend to the apostles' doctrine, to the fellowship, to the breaking of bread and prayers."

      Those members who decided to meet in the city numbered ten, being William Phillips and wife, from Alva; Charles Jones and wife, from Huddersfield; Alex. Morrison and wife, from Dundee; James Ingram, from Sanquhar, and his wife from Edinburgh; Mrs. Watts, from Dundee and Robert Service, from Glasgow. This left at Prahran, Messrs. Picton, Warren, Lyle, Letts and

their wives, Dickens, Rossell, Coghill, Chambers and Home.

      There was a continuance of the happy fellowship among the brethren, and each Lord's day an exchange of preachers took place between the two churches. Then, because of a panic caused by Governor Hotham, who stopped all public works, the members, particularly those in Prahran, fell on hard times. Prahran became a "deserted village." Messrs. Warren, Lyle, Rossell and Chambers went to Adelaide, and eventually H. G. Picton was the only member left in the Prahran area.

      Apparently the depression affected a number of the disciples. Seeking work they went away to various centres, and as of old, "they that were scattered abroad went everywhere preaching the word." James Ingram and his wife were attracted to Beechworth, where gold had been discovered. Arriving there in March, 1855, he and Mrs. Ingram met for the breaking of bread each Lord's day. For two years they met thus; and for a little time, two disciples, Messrs. Mitchell and Griffin, met with them. Other additions were gained, so that James Ingram, writing to James Wallis, England, 17th January, 1859, stated,

"Sister Brown, from Linlithgow, and another sister arrived, who have ever remained faithful to the cause of our Lord and Master. We have had several additions since, and we now number ten in all." (B. M. H., p. 245, Vol. 12.)

      Members from Melbourne also went to Geelong, Sandhurst, Warrnambool, Ballarat and Maryborough districts. Churches were organised in Warrnambool and in Geelong during 1857.

"We have formed a church in Geelong," writes Derbin Willder, "Bro. Knight (lately from Hammersmith, London) presides. In the evening we meet together for the study of the Scriptures, when Bro. Abercrombie presides." (B. M. H., Vol. 11, July, 1858.)

      During the depression days of 1855 when H. G. Picton was alone in Prahran, he went, according to a late report,^* to Melbourne and met with the city church, but there is no record that he actually became a member of that church. The church at Prahran was not in existence for a time. Then, during October, 1855, circumstances occurred "which led to the revival of the cause at Prahran." This date, 1855, is the date given as the actual beginning of the present Prahran church, in the records of the first Victorian Conference, 1866. (B. M. H., p. 144, Vol. 19.) H. G. Picton came into contact with S. H. Coles, a Congregationalist with strong leanings toward Calvinism. Discussion and the reading of Walter Scott's pamphlet, "The Work of the Holy Spirit," won this vigorous and able young man to the cause of the Restoration Movement.

      These two men now joined together in an adventure. Hiring an unused brick bowling alley, in Chapel Street, near the corner of Commercial Road, they began to hold meetings to proclaim publicly the full New Testament message of the church. At first the meetings were poorly attended (one night only two goats put in an appearance); still they persevered with their Lord's commission. Faithfulness was rewarded, for Jabez Diver, a member of the Baptist communion, joined them and helped in the efforts to preach the gospel.

      Securing the use of a newly erected room of the Mechanics' Institute, the men continued their efforts with greater success. Mrs. Coles here made her decision to be baptised. The baptismal service took place in the Baptist chapel before a large company. As time passed, the meetings increased in size and interest, until the larger reading room which had been secured proved too small, and a large up-stair hall was hired from 29th March, 1859, which was also often well filled. Many additions

were now made, among whom were James Webb; William Cox, William Thompson, from the Baptists and S. Kidner, a disciple from London. On the 21st February, 1859, after prayer and fasting, H. G. Picton and S. Kidner were set apart by the laying on of hands as elders of the church. S. H. Coles, assisted by others, still carried on the preaching of the gospel. Seeking to make still further progress, they erected a building in 1860 in Chapel Street.

      Samuel Kidner, writing 16th March, 1860 (,B. M. H., Vol. 13, p. 297) reported that

"the Prahran church has had three meetings for the purpose of considering the propriety of erecting a chapel in the locality; the last evening completed the business by the brethren subscribing enough to pay the first instalment of the money, £100, we are to give for the land. The purchase will be made this day." "The building about to be erected, it is contemplated to have of brick, to seat 200 to 250 persons. The situation is central and in the main street."

      This was the third building to be erected by the brethren; already, as we shall see, one had been built at Chesterville (near Cheltenham) 1st May, 1859, and another at Brighton on 11th March, 1860.

      The work at Prahran continued to make steady progress until 1867, when setbacks were suffered. William Cox, who had in 1853 edited the weekly paper The Reformer, passed away; H. G. Picton moved to Ballarat, and then, worse still, a divisive spirit crept into the church and held sway for a period.

      We must now turn back and trace other events which were transpiring in other centres. James Kier and his wife, members of the Melbourne church, had originally come from Crossfields, Scotland, and had spent some time in New South Wales before settling in Victoria, near Melbourne on Nepean Road, South Brighton, during 1881. Here, in their own home in South Brighton, they maintained their simple faith and worship. Now Robert

Service, who had been publishing since October, 1855, a little church paper called The Melbourne Medley, found an opportunity, through the paper, to preach the gospel in 1857 in the South Brighton district, which led to the conversion of Mr. T. Penny. Encouraged by this success, James Kier, Mrs. Kier, T. Penny and Thomas Walker, a Prahran member living nearby in a place called Chesterville (M.H., Vol. 11, p. 581) formed a little church. For three months R. Service continued as preacher, and after that the services were conducted by other visitors, among whom we find H. G. Picton, S. H. Coles and Samuel Kidner. Within a few months the membership increased to fourteen (B. M. H., Vol. 12, P. 260). Under the leadership of Thomas Walker a building was erected in Chesterville, where eventually the South Brighton, or Moorabbin, church met. The unpretending structure was built of wood to accommodate about seventy persons.

"It was opened for worship on the 1st May, 1859, and brethren from Beaumaris, East Brighton, Melbourne and Prahran came to testify by their presence, hearty sympathy with the South Brighton friends" (B. M. H., p. 468, Vol. 12).

      Although a number of brethren conducted open-air meetings at Mordialloc during the Christmas season of 1859, no church was formed in this bay-side town (B. M. H., 1860), but at Beaumaris, another bay-side settlement, two earnest students of the Word had been meeting to study the Scriptures since the latter part of 1857.

      Convinced through unbiased study that they ought to be immersed to meet the needs of Christian baptism and that they ought to meet regularly to break bread, these two seekers after truth, H. Hilliar and S. Judd, were baptised by Mr. Collins of the Brighton Baptist church. Then, toward the end of 1858, these two disciples began to conduct open-air services. Mr. Hilliar preached, while Mr. Judd led the congregational singing. This effort resulted in converts being made. S. H. Coles came to their assistance.

      He described for the readers of the Millennial Harbinger the first baptismal service at Munday's Bay, Beaumaris, as follows:--

"The meeting was held on 30th January, 1859, when nine were baptised from Chesterville, and Bro. and Sister Charman, Bro. R. Judd, and Sister Rees; who, with Bren. Hilliar and S. Judd, formed the nucleus of the Beaumaris church. Great interest was manifested by a large crowd which assembled to witness an unusual sight."

      The first meeting of the Beaumaris church was held in the home of Mr. and Mrs. Charman, corner Charman and Balcombe Roads, about January, 1859 (History of Church of Christ, Cheltenham, p. 7). These two churches, Chesterville and Beaumaris, in time united to form the Cheltenham church.

      S. H. Coles, the vigorous preacher of the Prahran church, moved out to Brighton in November, 1859. Securing the use of an old Independent chapel, a meeting was held Sunday, 20th November, 1859, consisting of three local members and several visiting members. A church, with but three members, was then established in Brighton. Mr. Belton, from Nottingham, was added to that number by the following Lord's day, Then, On 27th February, Mrs. Belton was baptised and added to the roll. This little church, moved by the vision of Mr. Coles, undertook the task of erecting a building. This, with the aid of others, they accomplished; and the church home was opened on 11th March, 1860 (B. M. H., Vol. 13, p. 312, and p. 297). The little building, not much more than a room, was capable of seating fifty persons, and on the opening day about twenty local aria visiting members "broke the loaf."

      The bond of fellowship existing among the brethren of the various centres was, as we have seen, very strong. Quarterly and half-yearly tea-meetings were regular features in those days. At these meetings brethren would

discuss plans and aims for future endeavours. On 14th September, 1859, a quarterly meeting was held in St. Kilda. Although wintry and so wet that rain came down "in a perfect flood," about one hundred members gathered.

      "Very many came from country districts ten or twelve miles distant, in open vehicles, thereby manifesting their warm-hearted affection to the Saviour and 'one toward another'" (B. M. H., 1859).

      Fellowship among the members of the South Australian and Victorian churches became marked. For some time Thomas Magarey, of South Australia, had shown his interest in the work of the Victorian churches. During February, 1860, he and P. Santo visited Melbourne. It was an occasion for much rejoicing. A fellowship tea-meeting was arranged, with a conference to follow, and "parties from Prahran, Moorabbin (South Brighton), East Brighton, and Beechworth churches were present." At the conference the South Australian visitors urged the brethren to make a vigorous effort to spread the truths of the Restoration Movement. Consequently "a good deal was said about building chapels, and sending forth an evangelist" (B. M. H., Vol. 13, p. 259).

      This conference stirred up the zeal of the brethren at Brighton and Prahran, and it was following this discussion on the need of buildings that moves were initiated which culminated, as we have noticed, in the completion of church-homes in these centres.

      There were signs that progress was being made. In 1860 there were 230 disciples and twelve churches in Victoria. Plans were being completed for another step forward. A full-time evangelist was to be placed in the field; this was done early in 1861. A converted Polish Jew, I. Mermelstein, who had joined the Melbourne church 17th January, 1861, was engaged as Victoria's first fulltime evangelist. Mr. Mermelstein was sent to Chilters Ovens, about 200 miles inland, where the cause was progressing. Five months later a report was made showing that twelve members had been added to the church and

that a very comfortable chapel, capable of seating 180 persons, had been built.

      The city church was, throughout this time, making excellent progress. From 21st May, 1854, to 17th January, 1861, 106 names had been inserted on the church roll. Significant names appear; among these we find Andrew Abercrombie, Charles G. Lawson, William McGregor, F. Kemp, Alfred Shaw and James Kier; all appearing early as leaders and workers.

      Since a number of the members of the city church were living in, or near, the Carlton district, arrangements were made for a church meeting to be held in the Carlton school, Rathdown Street. The first meeting was held there on 3rd February, 1861. Various visiting members helped the new cause morning and evening.

      A memorable visit was made to the colony by one of the leaders of the Restoration Movement in Great Britain. Thomas Hugh Milner and his wife reached Melbourne 24th July, 1862. They remained in the colony for nearly four months. Thomas Milner during that time spoke at many services. His powerful presentation of the truth attracted crowds to the Temperance Hall, Russell Street, where the Melbourne church was then meeting, and also to the Theatre Royal, which the brethren hired. In addition to his services in the city, he went out and encouraged the suburban churches. He visited Prahran, St. Kilda, where "the Town Council granted the use of their handsome Town Hall, where a large and somewhat fashionable audience listened with all attention to a lengthy speech on Christian Union" (B. M. H., Vol. 16, p. 147), Brighton, Chesterville, Beaumaris and Carlton. He also visited Ballarat, where H. G. Picton had just gone to reside, having left Prahran. Mr. Milner was impressed with the future possibilities of this church, it

being his "expectation to hear good tidings of the truth in Ballarat" (B. M. H., Vol. 16, p. 147).

      This visit of Thomas Hugh Milner convinced the brethren that the cause in Australia needed the help of outstanding preachers to bring the message they loved before the community. With such assistance, they were confident of gaining great successes. Mr. Milner's preaching had given them a taste for more of a similar quality. Therefore, efforts were now made to secure from overseas the services of outstanding, evangelists.

      Our attention must now be centred upon the underlying urge of these Christian pioneers to meet, even in twos and threes, to remember their Lord in "the breaking of bread" or communion service. There are two principles involved in such an urge to meet in such a manner.

      1. Seeking to follow the example of the New Testament church, these disciples felt compelled, in view of the Scriptural example given them (Acts 20:7), to meet each Lord's day and "break the loaf." Not finding this opportunity extended to them by religious communities in their district, they would meet in the quiet simplicity of their homes until others were added and made it necessary to meet in public halls or in church buildings.

      2. While other Christians might have had the same urge to remember Jesus in such a communion service, still their understanding of the ministry of the church hindered them from "administering the sacraments." There was, therefore, implied in the action of these disciples of the Restoration Movement an understanding of the nature of the ministry of the New Testament church. While some believed that the ministry of the church was confined to a special class of individuals, these reformers acknowledged that the ministry was not entrusted to a class but was found in the whole church. The "administering" of the

"bread" and the "cup" did not, for them, depend upon the presence of any particular person, or persons, of a special class or order; but where two or three disciples gathered together in the name of the Lord, there the church existed: there Christ was present: there He may be remembered in His own appointed way. Thus the ministry rests in the church. But further, while the ministry was in the church, that ministry was performed through appointed and approved individuals. This belief they showed in acts, if not in written statements. While there was nothing to hinder two or three from meeting together "to break bread," yet as the numbers of a church increased, persons were appointed and set apart to preside; and through these approved persons the ministry of remembrance was fulfilled. When there was some departure from the rule that approved individuals be set apart to fulfil the ministry of the church, the bitter lesson of experience and the need of doing things "decently and in order" brought the brethren back to a recognition of this principle.

      The persons appointed to "minister" were not, necessarily, individuals giving their full-time service to the church. This, then, meant that many able men engaged in business affairs were able to render excellent service from time to time on behalf of the church.

      The necessity of setting men apart for the "full-time ministry of the Word" was realised, however, and efforts were made to secure able men to go out and represent the church in the Community. We now reach the point where we consider the work of some of the great evangelists invited to labour in Australia.

      The planting of the Restoration Movement in Australia was due to the faithfulness of the disciples who immigrated from Great Britain. There is a sense in which it may be claimed that the movement in Australia was an extension of the British churches; this was certainly true in Victoria. Therefore, the movement in these first days reflected those characteristics which were essentially British. The leading brethren looked to James Wallis for a lead. The British Millennial Harbinger, of which he was the editor, was eagerly read.

      "The influence of this periodical was, and is, manifestly great. The early pioneers kept up constant correspondence with, and naturally looked to it and its editors for guidance and help, thus impressing English thought upon our churches-a fact which must not be overlooked by those who would understand our present position." (Christian Witness, February, 1888, Vol. 13, p. 49.)

      This strong British background accounts for the spirit of opposition among them toward any support coming from sources outside their own communion. Knowing from experience some of the abuses attending State aid to religious institutions, these pioneers became opponents, even perhaps to an extreme, of any form of aid for religions purposes. Robert Service dedicated his paper, the Melbourne Medley, to fight against moves encouraging State-aid for religious institutions. Being guided by such a spirit, it is not to be wondered at that the churches of the Restoration Movement refused to take opportunities for securing Government grants of land as building sites for chapels. This principle that the church must be self-supporting--being guided by the idea that the gospel must be free and without price-meant that no

solicitations for funds from unbelievers could be countenanced. This entailed hardships and sacrifices which were gladly borne in the interests of what was acknowledged as the truth.

      Acknowledging the principle of the priesthood of all believers, the worship service was planned so that the Lord's Supper was given the prominent place. Opportunities were granted to worshippers of good standing to take part in the service with the hope that all may be helped and edified through a common and mutual ministry. While this proved satisfactory' in a meeting where only a few gathered, it led to much confusion in the larger meetings, and experience led these brethren to fulfil the "mutual ministry" according to a plan and through approved members who had been given an opportunity to give thought to the part they were expected to take in the service.

      Gospel preaching was carried out in open-air services on beaches or in parks. The evening service was usually considered a gospel service. At such meetings, unbelievers ready to accept Christ were urged to make the full surrender, but were not, in this period, urged to come forward and make a public confession at the close of the address, as is the custom now. The person desiring to be baptised made his attitude known to the preacher or elders of the church, and then, prior to the baptismal service, he would be asked to express his belief in Christ before the audience and would then be immersed. This order, we understand, is still followed in many of the British churches of the Restoration Movement.

      While not given over to the slightest love for clericalism, these pioneers, nevertheless, acknowledged the vital necessity of having men set apart for the full-time ministry of the Word. They planned to secure talented speakers to help forward the cause in Australia, from overseas. When their plea for help could not be met by the British brethren, they turned to America and there found the type

of assistance they needed. With the coming of these gifted American evangelists, a new force began to enter into the cause of the Restoration Movement in Australia.

      The origin of successful evangelism in the Restoration Movement in America is both interesting and significant. To appreciate the nature of the impact which these American evangelists made upon the Australian movement, it is necessary to give some attention to the rise of this dynamic force in recent times. Walter Scott, one of the leaders of the Restoration Movement in the very early days, was appointed in 1827, when 31 years of age, an evangelist of the Movement. Scott had been educated at the Edinburgh University, and for ten years was teaching in a school in America. Originally he was a Scotch Baptist, and was active in religious work. Possessing both oratorical and analytical powers, he blended logic with a persuasive appeal file therefore proved to be a powerful speaker. We must note that, just prior to his appointment as evangelist, the records reveal that the seventeen churches associated in the Restoration Movement only reported 34 baptisms for the previous twelve months. Thus, in spite of Campbell's logical teaching and fine leadership, little progress had been made.

      Walter Scott, in view of the task set him, began to study the New Testament message and method of evangelising. His analysis of the New Testament message revealed to him a definite order of steps, or stages, in the action which leads to divine salvation. These he set out as follows: (1) faith; (2) repentance; (3) baptism; (4) remission of sins; (5) gift of the Holy Spirit. (Memoirs of Alexander Campbell (Richardson), Vol. II, p. 208).

      We must admit, in commenting on these steps, that a flower set out into its component parts is no longer a

flower; a flower is more than its parts; it is a complete whole, a perfect harmony, an indivisible whole: division into parts destroys this harmony, and the flower ceases to exist. The act which brings a man to God and brings him into a state of salvation may be analysed into parts or steps, and that is what Walter Scott accomplished. Still this analysis is only a mental division of parts. There cannot be an actual division of the real process of conversion, since it is a complete unit, an indivisible whole.

      Walter Scott's divisions of faith, repentance, baptism, etc., are mental, or, logical divisions of the act bringing a man into that condition through which he is saved; this analysis is only a convenient help to our understanding. It was not really suggested that the act itself can be divided. So long as we keep this distinction between the mental and the real, we shall find this analysis very helpful. It has proved to be effective in combating the error that a man must wait for some mysterious visitation of the Spirit before he can be saved. Walter Scott has made it clear that the Scriptures teach that the initiative for providing the conditions which will enable the Spirit to descend upon sinful hearts rests with the sinner himself: having heard the word he must respond: then God will do the rest. Walter Scott preached, clearly and persuasively, this logical analysis of the gospel message with startling and pleasing results. In these early days a stranger, hearing only the question of the Jews of Pentecost, "What shall we do?" being asked by the preacher, and then his logical reply, "Believe, repent, be baptised, etc.," immediately responded. Those who were present in the audience

"Were filled with bewilderment at the strange truths brought to their ears, and now exemplified before their eyes in the baptism of a penitent for a purpose which now, on the 18th November, 1827, for the first time since the primitive ages was fully and practically realised. A great excitement at once ensued; the subject was discussed everywhere through the town, and Mr. Scott, continuing daily to address increasing audiences and

developing his views of the gospel in all its parts, succeeded, before the close of the meeting, in inducing in all seventeen persons to accept primitive faith and baptism." (Memoirs of Alexander Campbell, Richardson, Vol. II, p. 212.)

      Other preachers of the gospel followed Walter Scott's methods; and everywhere there were signs of revival and interest in the message of the New Testament church. These evangelists of the Restoration Movement became a mighty, force in the religious life of America.

      The brethren in Australia were aware of the success which attended the efforts of the American trained evangelists. Believing, however, that preachers with a British background would be more acceptable and suitable for Australian conditions, they made an appeal to James Wallis for help. When it was found that the churches in Britain could not spare workers, a direct appeal was made to H. S. Earl, an Englishman who had been trained in an American college and who had been successful in mission work. The first appeal to Mr. Earl went out from Adelaide. A draft Of £200 was forwarded by the brethren to provide the preacher with travelling expenses. He did not accept this invitation. Later another invitation reached him: this time from Melbourne with only £60 to pay expenses. Mr. Earl accepted this, believing it to be a call from the Lord. Reaching Melbourne in July, 1864, he was gladly received by the disciples here.

      He was not satisfied with the Temperance Hall as a meeting place. Guided by Alfred Shaw, he made a search of the city for, a suitable hall. The largest meeting-place then in the city was a hall called St. George's Hall, Bourke Street. This popular hall appealed to him and he set his heart upon securing it. The usual rent was too high for the church members to meet, but after Mr. Earl interviewed the owner, Mr. Kyte, he was granted the free use of the place providing lighting and cleaning expenses were

met. Here was an amazing opportunity to bring the views of the Restoration Movement before the community. At the first meeting, 31st July, 1864, about 800 persons gathered.

"The next Lord's day," Mr. Earl writes, "I had an audience increased to fully 1200 people and on the third Lord's day the hall was crowded."

      From this third meeting, the interest continued unabated, and at times large numbers of persons could not gain admittance.

"At the end of my first year's labour," he continues, "297 were added to the Lord." (Letter to Mr. Forscutt, Sydney.)

      The services in this hall were continued for a period of fifteen months, and aroused considerable interest in the city. This evangelistic message, which Walter Scott found so effective in America in 1837, was equally appealing in 1864 in the land beneath the Southern Cross.

      Mr. Earl helped many suburban churches by holding special missions. These proved to be most encouraging, for not only were the members strengthened in the faith, but many new converts were gained. Everywhere the brethren were rejoicing in a newly discovered enthusiasm.

      The Carlton church, which had secured a building in Barkly Street, joined with the Melbourne brethren during the special meetings in St. George's Hall. The combined church now decided to secure land in Lygon Street and to build a large meeting-place capable of seating 600 persons. Then, with the completion of this new building, the meetings in St. George's Hall were brought to a close, the last meeting being held on 8th October, 1865. So, on Lord's day, 15th October, the opening services in Lygon Street chapel were held. H. G. Earl preached the "opening discourse." The building was crowded to utmost capacity, and, "the night being fine and pleasant, a large

number of persons stood around the outside of the building" (B. M. H., Vol. 19, p. 38).

      About sixty members of the Melbourne church did not go out to Lygon Street, having decided to remain in the city. These brethren commenced a meeting in Manchester Unity Hall, Swanston Street (opposite Public Library).

      The opening meeting was held On 22nd October, 1865; this event must be considered as the beginning of the Swanston Street church, Melbourne. Among those meeting together here, we find several whose names are still familiar--Abercrombie, Benson, Davies, Dunn, Huntsman, Kemp, Lyall, McGregor, Pond, Rankin, Shaw, Woodhead, etc.

      The church meeting in Lygon Street continued to thrive under the ministry of H. S. Earl. Owing to ill-health Mr. Earl went away toward the end of the year 1865 to South Australia for a holiday.

      The change of scenes must have rapidly improved Mr. Earl's health; for we find him busily engaged in special efforts to help the Adelaide churches. He arrived in that city on 13th November, 1865, and took the place by storm "by reason of his silver-tongued oratory." Many were added to the churches at this time. The brethren were aroused, and were now very eager to secure, from America, the services of some leader to assist them.

      After three months' absence, Mr. Earl returned to Lygon Street, Melbourne. During that time James W. Webb assisted in maintaining the work at Lygon Street. Mr. Webb had come over from the Baptists, and had joined the church at Prahran during the period S. H. Coles was preaching in that district. This James Webb was among the first of the local men to be engaged in the full-time work of an evangelist. He is also worthy of report because the first record we have that there was a

desire among the brethren to have a conference is revealed in a statement made by him. Appealing, through the pages of the British Millennial Harbinger (Vol. 19, p. 144) to his brethren, Mr. Webb writes:

"Brethren in Australia and New Zealand, could we not hold an annual meeting and receive letters or verbal reports from delegates in time to transmit schedules to England for their annual meeting? Please think the matter over."

      The first annual meeting to be held in Victoria soon followed: it was held on Monday evening, 2nd April, 1866, in Lygon Street chapel. "About three hundred delegates and brethren from the country, suburbs and city assembled. Elder Picton, of Ballarat, was called to preside, and Bro. J. W. Webb, of Melbourne, to act as secretary." The report of the schedules returned was read by Alfred Shaw. These schedules showed that there were "in Victoria 749 brethren, 377 Sunday School scholars, 58 Sunday School teachers, and 10 chapels belonging to the brethren" (B. M. H., Vol. 19, p. 253). J. W. Webb, who had returned in time for the meeting from an evangelistic tour of twenty-six days, gave an interesting account of his labours, resulting in the planting of one church, eleven immersions and two, restorations. H. S. Earl reported on his three months' tour, toward the end of 186,5, among South Australian churches, which resulted in forty being added to those churches.

      Conferences were held again in 1867 and in 1868, but then for three years they were suspended, the next conference being in 1872.

      These united gatherings made manifest the presence of vigorous influences at work at this time within the Restoration Movement in Victoria. There was a strong move to make a united effort to extend the aims of the movement and to win men for Christ. Now, these united moves seem to have aroused the opposition of those who

sought to maintain the complete independency of congregations; these people opposed any move which they thought might interfere with the liberty and independence of congregations. For the next few years, this problem was to hold the attention of the brethren.

      From the beginning of the planting of the movement in Victoria up to this time when conferences were held, we are able to trace a strong spirit of co-operation holding these people together. The early pioneers gathered from various centres to quarterly and half-yearly teas, and made reports and discussed the future plans; they had no doubts about the desirability of co-operation in the work of evangelism within the State. In this they were in conformity with the British churches, where conferences were held from time to time.

      In America, at this time, the question of conference and conference committees was a burning one. Moses Lard had led a movement of thought against those who were guided by Benjamin Franklin and who were insisting upon organised conferences and conference committees for conducting mission work. Isaac Errett took up a position that was midway between the views held by the above-mentioned men. While insisting upon the need of cooperating for evangelistic work, he did not insist upon any type of co-operative method. By what type of co-operative effort the gospel is to be spread abroad was not to be made a matter of controversy; difference of opinion was to be allowed here. Eventually, by 1875, conferences were accepted as a general rule in America, but until then there was considerable difference of thought upon the subject.^*

      It must be obvious that the evangelists who had been trained in America would be affected by this controversy. And those who visited Australia at this time ' being strong personalities, would determine the thinking of a large section of the church membership; particularly would this be the case with regard to the newly-won converts.

      The religious influence and outlook which grew up in the older school of thought, and which was largely directed and formed by the British example, clashed now with influence developed under the leadership of evangelists with an American background. What were the results of this clash? These we shall set out later."^*

      H. S. Earl carried on his work at Lygon Street after his return from South Australia for only a few months. Having received an invitation to labour with the South Australian churches, he went to that State in May, 1866. After his departure J. W. Webb assisted for awhile at Lygon Street, while efforts were being made to secure an evangelist from America. South Australia and Victoria made a joint appeal for two outstanding evangelists to be sent to Australia. The sum of £100 was forwarded to Alexander Campbell as payment for travelling expenses.

      Mr. Earl began his second special effort in South Australia, and again created great interest, and was successful in bringing many to a point of decision.

      "The glorious triumph of the gospel of Christ in this city," he wrote to the editor of the British Millennial Harbinger, "makes our hearts leap for joy. Every Lord's day vast crowds of people congregate at 'White's Rooms' to hear the Word of Life. Week by week interest increases, and the number of enquirers enlarges."

      During this visit of twenty weeks' duration, he visited Alma, Willunga and Point Sturt. The visible results of

these efforts resulted in 125 new members being added to the churches. The church at Hindmarsh grew and was urged to erect a new chapel to accommodate the big increase in audiences. Upon the completion of this building, J. W. Webb came from Melbourne, in October, 1866, and laboured with the church for a short time. Everywhere in South Australia the work among the churches was most encouraging. At the close of this campaign Mr. Earl went on to Dunedin, New Zealand, and there proved to be as successful in his work as in the other centres.

      Interest in South Australia and Victoria now centered in the coming of two new American evangelists--one to go to Lygon Street, Carlton, Melbourne; the other to Grote Street, Adelaide, South Australia. News had reached the colonies that T. J. Gore and G. L. Surber had been selected by the American brethren to go to Australia. The two men left America, 24th October, 1866, and travelled to Australia by way of Great Britain, and wisely spent a little time with the British churches--churches which had provided the background for the Australian churches, where they were to enter into their new work. They found the methods and customs of church life in some degree different from those prevailing in America. They were to find a similarity in outlook existing in the British and Australian churches of this period. The manner in which the morning service was conducted differed from the American service. T. J. Gore noted this, stating,

"The morning meetings are for the purpose of attending to the Lord's Supper and for mutual instruction and edification. We have been very much pleased . . . with this order. It exalts the importance of the Lord's Supper, and brings out . . . the talent of the church" (Written in England 21st November, 1866, B. M. H., Vol. 20, p. 76).

      This was a kind of prophetic indication that the attitude of the American evangelists with reference to the morning service of the Australian churches would be sympathetic. This proved to be the case, and no radical alteration has been made to the essential nature of this service. It still remains a meeting for worship, where the Lord's Supper is held and members are instructed in the Apostles' doctrine. Efforts have been made to improve the reverence and order of this service, but, apart from minor alterations, it has remained unchanged. Here the Australian churches still reflect the British background and influence.

      The two evangelists reached Melbourne 19th February, 1867, and were given a public welcome at Lygon Street, when H. S. Earl was also present. G. L. Surber was chosen to remain in Melbourne to assist at Lygon Street.

      T. J. Gore and H. S. Earl went on to South Australia. T. J. Gore began his ministry with Grote Street church, Adelaide, 1st March, 1867, and remained there for this first ministry until 1885. During these eighteen years the church developed both in spiritual power and influence. His simple and practical expositions of the Scripture, his example in Christian living, and his appeal to young men, brought many to the way of Salvation. Setting up a training school for young men, and encouraging many to train for practical service, he laid the foundation of a work that was very fruitful throughout the State. Many of these young men became faithful leaders of the Restoration Movement in South Australia.

      In Melbourne G. L. Surber maintained the excellent work which had been going on for some time past. His sermons were characterised "by clearness, fire and vigour." He remained with the Lygon Street church for a period of five years. In this time he preached to crowded audiences.

      Mr. Surber introduced into his gospel services an innovation which has become recognised here as a most satisfactory means of bringing men and women to the point of making a decision for Christ. G. L. Surber was just following the custom which had grown up in America since Walter Scott's time. The usual custom followed in those days in Australia was similar to the method still followed in Britain to-day in many centres. After a gospel meeting any who made enquiries regarding the desire to be baptised were interviewed by the elders of the church, and then, just prior to the baptismal service, the candidate was asked to declare publicly his faith in Christ. Now Mr. Surber, following the American custom, called upon men and women to come forward and make an open confession of their faith in Christ. "Bro. Surber has introduced open confession after preaching," A. Thomson reported, "being thoroughly satisfied that the ancient practice is better and safer than any human expedient of making a candidate undergo an examination by elders" (B. M. H., Vol. 20, p. 407). G. L. Surber also writes, "We take the good confession as it was never taken before in Australia. An invitation was given on Lord's day, three weeks ago, to all who had decided for Christ to come forward and make the good confession, when we had the pleasure of seeing fifteen respond" (B. M. H., Vol. 20, p. 407). The reason why this method has been so generally accepted is because it has been based on sound psychological premises. William James, the noted American philosopher and psychologist, sought to make clear that whenever emotions are stirred there ought to be an expression of these in a definite act. These Restoration preachers, therefore, wisely called upon those who had been stirred by the gospel messages to act immediately and declare their belief in Christ. There is a danger in allowing stirred emotions to pass away without expression; it may lead on to an empty life.

      We are now to see the influence of the American evangelists with regard to the annual conference. "The second annual meeting, or conference, of churches in Victoria and other colonies was held on Easter Monday, 22nd April, 1867, in Lygon Street chapel, Carlton." "Elder S. H. Coles, of Brighton, was called to preside and Bro. John Procter, of St. Kilda, to act as secretary of the meeting. Reports were received from churches in Victoria, New South Wales, South Australia and New Zealand. At the evening meeting, when 200 gathered, G. L. Surber presided." His presidential address and the messages of J. Webb and S. H. Coles were reported as being "cheering and encouraging." Although this conference was not as well attended as the first, still, it seems, it was helpful and successful. A third conference, the meeting decided, was to be held in 1868, when delegates were to meet at 10 a.m.

      At this third conference, held 13th April, 1868, George Goudie, of Maryborough, was selected to preside; and S. H. Coles and C. G. Lawson acted as secretaries. Reports were received from churches in three Australian colonies and New Zealand. When there was a discussion on the "Hymn book," an important question was raised, namely:- How far do the resolutions or recommendations passed at the annual meeting affect representatives and churches? (B.M.H., Vol. 21, p. 255). The greater portion of the day was given up to the discussion of this question. The majority decided that the decisions of conference should not be binding, but that the delegates should convey any decision to their respective churches for their acceptance or otherwise. This view was supported, it seems, by, those influenced by the American trained evangelists. Their leadership would count for much; it must be recognised that this lead helped to guide many.

      The older brethren were not easily moved. They held to their view and defended it "stoutly." These men

sought to make conference resolutions binding upon individual churches. Although out-numbered, they so held to their view that the subject was deferred to a special meeting to be held on 9th November, for further discussion. At this special meeting the problem was again debated for several hours, but without any finality being reached; each side, apparently, was determined to hold out, so it was moved that "the meeting adjourn sine die" (B. M. H., Vol. 22, p. 140). A. Thomson, who was in close fellowship with G. L. Surber, may be considered as setting out the American viewpoint, when he stated,

"Some brethren are very wary of even the appearance of establishing a body of brethren-call it what you may-vested with power to control the action of the churches, or to legislate for them in matters of expediency, believing such to be wrong in principle and injurious and evil in its results: hence its action has been watched" (B. M. H.).

      For three years no conference was held, but a compromise seems to have been reached in which the American viewpoint, to a great degree, prevailed. The next conference was called in 1872, and this time was held at Prahran. From this date conferences have been held annually, and the decisions of the representatives have been considered advisory and not binding upon churches. The question was raised again in 1888, but once more the authoritative element of a conference was rejected, and so conferences have remained more or less advisory.

      The Australian brotherhood was further enriched by the arrival of men from America from time to time. Many names are still recalled with happy associations-H. L. Geeslin, O. A. Carr, J. J. Haley and A. B. Maston. The British brotherhood has also made a continuous contribution through a steady flow of members arriving to settle in the Commonwealth. The strong faith and the leadership of many of these men and women have

greatly strengthened the Australian churches. The brief visit of Sydney Black, in 1891, is still recalled. The coming of Joseph Pittman and his family, in 1888, to Victoria from London has proved to be a blessing to the Australian Movement.

      To gather up the conclusions at which we have arrived in our review of the impact of British and American thought upon the Restoration Movement in Australia, we may state these more briefly.

      1. We are able to perceive the British influence dominating the essential nature of the morning service, which is mainly for worship and the observance of the Lord's Supper, when an opportunity is given for the exercise of a mutual ministry through appointed brethren.

      2. The strong emphasis upon the idea of the Restoration of the New Testament church through the authority of the Scriptures may be traced back to the aims of the early British churches. These churches were concerned with the idea of going back to the example of the New Testament churches as the ultimate aim of their efforts. This movement we see developing under the leadership of Glas, Sandeman and the Haldane brothers. When many in this movement became linked up with the American Movement, with its emphasis upon unity--a unity through restoration--many of these retained the strong inclination toward restoration as an end in itself rather than as a means to the end--namely Christian unity. In some quarters in America the emphasis upon unity was such that the idea of restoration was lost and the distinctive witness was then lost. Mere "restoration" may lead to narrowness; but mere "unity,, may lead to extinction.^* "Unity" through "restoration" must be the watchword. The earlier movement in Australia was

inclined toward "restoration"; the emphasis was placed there, rather than upon "unity," and in this we may see the British influence giving a lead. If it did tend to isolate the movement from the church in general, it certainly gave it driving power. Whether the gains of such an outlook outweigh the losses is a good proposition for a debate.

      3. The emphasis given to evangelism and the various methods used in presenting the gospel message and the means for gaining converts must be attributed to the lead of the American trained evangelists who visited Australia.

      4. We may also venture to state that the ultimate nature of church government and the relationship of a conference of churches to an individual church, prevailing in Australia, was largely determined by the lead given by the American outlook. When the need for a conference was eventually realised in 1872, the conference was then so constituted that it was to be merely advisory and not authoritative. In spite of this, the move in recent years throughout Australia has been toward a strengthening of the bond between churches, and conference decisions are becoming, mutually, more binding upon individual churches.

      The Restoration Movement for Christian unity in Australia, is, therefore, indebted to the contributions which the British and American churches have made in the past years. The sturdy British grasp of essentials, and the deep American fervour for evangelism have been united in one movement in Australia.

      A charge may be made that any combination of the ideals of New Testament restoration, or reform, with fervent evangelism will produce a distorted religious programme. There may be some justification in such a

charge. Such distortion, however, may be avoided if a sane view of Christian unity is blended into the programme. J. B. Rotherham, translator of The Emphasised Bible and a member of British churches of Christ for fifty years, expressed the hope, thirty years ago in a pamphlet, that this blend of British "restoration" and American "unity" would eventuate in Australasia. (See The Disciples or Churches of Christ, J. B. Rotherham.) He believed this could be accomplished successfully if there were an intelligent appreciation of the nature of Biblical interpretation. There is, he maintained, a perfect and complete revelation of the truth in Christ. While that revelation is perfect, the interpretation in any age of the Scripture embodying that revelation cannot be final. Each age will find an authoritative interpretation of the Scripture in the consensus of opinion of Catholic scholarship. One generation, by diligent study, may reach an interpretation of the Scriptures which may be nearer the truth and more illuminating than that held by a previous generation. There must be an open mind with regard to the interpretation of Scripture, and a willingness to give constant attention to the study of the perfect revelation in Christ Jesus. This will mean that the mind is not closed to the Scriptural claims of the religious denominations, but there will be a willingness to examine these in the light of the truth. People with such a zeal for the truth of the Scripture, and a breadth of sympathetic outlook, will, most certainly, play a vital part in leading the way toward the united church.

      The Restoration Movement in Australia cannot justly claim to have completed this task set before it, but it must be recognised that there is a broadening of outlook and a growing willingness to re-examine the Scriptures. It must also be said in justice that this is not peculiar to Australia, because there are encouraging signs of advance in this respect in Great Britain and other centres.

      Tasmania was first settled as early as 1803. Convicts were transported to this island from early times until 1853. There are sad stories to tell of these days in Tasmania. Mr. and Mrs. R. C. Fairlam, of the little Chesterville church, Victoria, went to live in Tasmania, April, 1865, and settled at Northdown, on the North-west Coast. At once they set up the Lord's table on Sundays and soon added, by faith and baptism, Stephen Piper. This little church was transferred, in 1872, to Latrobe.

      A young man, George Smith by name, a Melbourne disciple, moved to Hobart in October, 1871. He was naturally anxious to establish the Restoration Movement there. Circumstances presented the opportunity in a remarkable way. It happened as follows. Oliver Carr, an American evangelist who had come in 1868 to Australia at the invitation of G. L. Surber, had been successfully, working in the Collingwood district. Not being very robust, his health began to cause some anxiety, and he decided to take a holiday. At the invitation of Mr. and Mrs. George Smith, he went to Hobart, January, 1872. Meeting there with the Baptists, he was invited to speak at their services. The messages he delivered were not acceptable to all, so Oliver Carr and sixteen others began a separate meeting for the breaking of bread in the Oddfellows' Hall. By May the membership had increased to forty. In July he secured the use of a building formerly

used by the School of Arts, which was in Collins Street. At the end of a twelve months' ministry, O. A. Carr was compelled to give up this work in Tasmania because of ill-health. At that time the membership had increased to 108.

      George B. Moysey, a young man who had received training under Carr, Surber, Earl and Gore, was appointed to take up this work in Hobart. G. B. Moysey had joined the Beaumaris church during H. S. Earl's visit to the district. By perseverance he had gained training and education to fit himself for the ministry of the Word. Now, at the age of twenty-three years, he entered into this new work in Tasmania with much vigour.

      In a religious paper, The Day Star, connected with the Congregational church, there appeared, at this time, a series of articles on infant baptism, written by a Church of England clergyman. Young George Moysey was given permission to make a statement in reply to these. Soon a battle of words was being fought in the paper.

      The Daily Star came into the hands of a young school teacher, Stephen Cheek, who was in charge of the public school at Mount Tamar. He was also the superintendent of a Congregational Sunday school in Rosevale. Following the various arguments and comparing them with the Scriptures, he was won over to the view young Moysey set out. This meant his severance from previous church associations. This decision he made known in a letter to G. B. Moysey on 16th August, 1875. A Mr. E. Moyse, associated with the "Brethren," was invited by Stephen Cheek to come to Rosevale and preach. As a result, on 8th December, 1875, he baptised thirteen persons, and among these, it seems, Stephen Cheek was numbered.

      Stephen Cheek now began to preach on behalf of the "Brethren." While returning from a conference with these people, he preached at Latrobe, where he met R. C.

Fairlam, who began to unfold the Scriptures more fully to him. This position which R. C. Fairlam set out convinced Cheek that it was Scriptural when he compared it studiously with the open Bible. It was not until 31st March, 1880, that he felt he could make known his position to Fairlam.

      Up to 1880, Cheek preached in Tasmania and Victoria on behalf of the "Brethren," and won many converts who valued his Biblical leadership. In Victoria, during 1878, he was in the Elphinstone-Taradale-Drummond district, where he baptised thirty-nine persons, on 8th September, in the Coliban River. Many others were added to the Lord in baptism during this period. Before his return to Tasmania, a meeting of 102 members met at Taradale to break the loaf.

      Cheek's views were, as a result of keen Bible study, moving toward the position held by those folk known as disciples or churches of Christ, and many of his followers were in complete agreement with him. He now studied the writings of prominent leaders in the Restoration Movement ill America, Great Britain and Australia, and he definitely came to appreciate their viewpoint. A visit to a little church of Christ in Wedderburn, Victoria, in June, 1880, convinced him that the position he had reached by earnest study coincided with the teachings and practices followed by these people for many years, and thereupon he identified himself with them. In the next move his friends in Victoria were met in conference at Castlemaine; these people now readily agreed to become associated with the Restoration Movement. The way was now opened for G. B. Moysey to meet those in Tasmania who had come under the influence of Cheek, and, after a little conference at Port Esperance, these Christians united with the movement which was seeking to bring Christian unity through a restoration of New Testament teachings and ideals. This union move reveals how quickly unity may be secured in the truth of the Scriptural revelation of the Lord.

      Stephen Cheek links Tasmania and Victoria with Queensland. The planting of the Restoration Movement there must now be given consideration.

      James H. Johnson left Cardigan, Victoria, and settled in the Warwick Main Range, Queensland, 1867.^* He married Miss Troy, whose brother Frederick began to preach for the Baptists. James Johnson presented the plea of the Restoration Movement to F. Troy and won him over to it. Both men were now zealous for the plea and were anxious to have it planted in their State. Johnson urged Troy to go to Victoria and make a plea at the annual conference of 1882 for a man to be sent up to Queensland. Conference could not then see the way to take such a step. Stephen Cheek happened to be at the conference. Coming into personal contact with Troy, he became attracted to him. The men became close friends. They went to Tasmania for a short preaching tour, and then returned to Victoria together. By July, 1882, the two were sailing for Queensland, reaching Brisbane, 31st July.

      Stephen Cheek did not lose time. He proceeded immediately to a place called Zillman's Waterholes, now known as Zillmere, 10 miles north of Brisbane. On 1st August, 1882, he began preaching there, and eventually, baptising sixteen persons, he formed, within six days, a church of twenty members. Next he made an effort to establish a cause in Brisbane, but could not get a helpful response to his efforts. Turning North he reached Lancefield, 50 miles from Brisbane, and conducted services in a little chapel On 27th August, 1882. As a result of his efforts, five were baptised in a waterhole, and a little church was formed, meeting for the breaking of bread in the house of Mr. and Mrs. Colvin. Cheek next pushed on to Toowoomba; he preached there the message he loved and, baptising in a little over two months seventeen

persons, he planted another church. Leaving F. W. Troy here, he moved on into the Darling Downs and reached Warwick. Here Cheek advertised in the Warwick Argus, 14th November, 1882, announcing that he would be preaching, in the Protestant Hall, the gospel of Christ. Again his work was blessed, and he continued his efforts until Sunday, 11th February, 1883. On Monday he walked out to Killarney, a distance of 25 miles, and after spending a few days preaching there, he set off on Wednesday on the return journey. Caught in a tropical storm and not being able to find suitable shelter, he spent a night in wet clothing. Becoming ill, he was soon very feverish. He sent for his friend, F. Troy, to come up to Warwick. Troy reached him on Wednesday, but no improvement was made. On Saturday, 17th February, 1883, at the age of 31 years, he died, and was buried on Sunday in Warwick. A stone marks the burial place of this pioneer preacher, the records of whose life and work are woven firmly into the history of three States. His early death caused a feeling of deep regret to pass over the churches in all States. J. J. Haley expressed the sentiments of all when he wrote of him, saying,

      "While he was living he sought to take no man's place, and now that he is dead we have no man to take his."

      J. H. Johnson now urged F. W. Troy to wire D. A. Ewers to come to the rescue of the infant cause in Queensland. David A. Ewers was born at Enfield, South Australia, 28th April, 1853. At the age of 14 years he was baptised by H. S. Earl. He had spent one year as a fulltime preacher in South Australia before going to Victoria, where he entered the business of a wheelwright at Murtoa. While there he pioneered the church work in the town, and also began writing articles under the title of "Chips from a Wheelwright's Block" for The Australian Christian Witness, edited by F. Illingworth, and "Sparks from the

Forge" for The Christian Pioneer, edited by Stephen Cheek. Up in Queensland, Ewers became known as "Sparks," and when J. H. Johnson heard of Cheek's death he wired the following message to Troy: "Send for Sparks." D. A. Ewers at the urgent request of the Victorian committee accepted this invitation to labour in the Northern State.

      Reaching Brisbane on 26th April, 1883, he stayed in the colony until September, 1887. The church work in Queensland made considerable progress throughout that period. Churches were established in eleven centres, including important places like Brisbane (1883), Ipswich (1884), Charters Towers (1884) and Gympie (1886).

      D. A. Ewers called the first annual conference of Queensland churches of Christ in 1883, which met 9th August at Toowoomba in the house of F. W. Troy. The seven churches represented reported that during the year 150 had been added. Under this general conference churches made splendid progress for some years.

      The early evangelisation of Tasmania and Queensland was the result of individual, rather than co-operative effort. Western Australia, however, was pioneered in the interests of the Restoration Movement through the direct action of the first intercolonial, now our federal, conference, which was held in Melbourne 21st October, 1889. The South Australian brethren took the lead in urging that this venture be undertaken. In that State, in March of the same year, the conference then resolved--

"That the advisability of establishing a mission in W.A. should be brought before the first intercolonial conference."

      At the intercolonial conference it was agreed

"That, in the opinion of this conference, the time has arrived for planting the church in Western Australia," and "That John Verco, T. J. Gore, and A. T. Magarey, be a committee to carry out the above resolution, by raising funds in all, the colonies and securing a suitable man to undertake the work."

      It was not until 1890 that an evangelist was secured. T. H. Bates was appointed to carry out this Mission. Funds were next to be raised; this meant he did not reach Perth Until 21st October, 1890.

      Perth, the capital of W.A., is beautifully, situated on the banks of the Swan river. The State had been settled as early as 1829, but little progress was made until gold was discovered in the Coolgardie and Kalgoorlie districts in 1890. The Eastern States were suffering financial difficulties, so, with bright prospects in W.A., many made their way to the "Golden West." Several of the arrivals had been associated with the Restoration Movement in the East, and it was some of these people who welcomed the arrival of T. H. Bates.

      On the 26th October, 1891 in the Temperance Hall, T. H. Bates conducted his first gospel service in the State. Then, on the following Lord's day, 2nd November, eleven immersed believers met to break bread, three of whom were Baptists. Those whose names are remembered as being at that meeting include Henry Wright, who was the first church secretary, Mrs. H. Wright, Mrs. Jane Bell and John Chapman. Additions were gained by faith and baptism and mainly through the influx of members from the Eastern States. At this time, F. Illingworth reached the State and rendered valuable help.

      Unfortunately the cause became divided and meetings were held in separate halls, i. e., the Town Hall and the Temperance Hall. Good counsel ultimately prevailed, and the two groups came together and formed a united church, meeting for the first time 2nd September, 1894. This date is considered as the beginning of the present church in Lake Street, Perth. H. Wright was appointed the first secretary, and with Messrs. Osborne, Redman, Greenwood and Thomas, formed the first diaconate. The meetings

were now held in Limbo Street. Land in Lake Street was secured, being the gift of J. W. Horton of St. Kilda, Victoria, and a building was erected, which was opened by A. B. Maston, of Melbourne.

      Several members were residing at Fremantle, the chief port of the State, in 1897. Meetings for the breaking of bread and the preaching of the gospel were commenced in October, in the Protestant Hall. Eleven members met; H. Ford preached. Among those who first met, we find the names of I. King, F. Whately, and S. Thomson. Several valuable additions were made in the next few years by the arrival of able men and women from Victoria and South Australia. J. F. Pallott, J. W. Cosh, A. Lucraft, J. H. Gibson and J. Leach became enthusiastic workers for the young cause. F. Illingworth made a splendid contribution by presenting land for a church-building site. The brethren, with the aid of those in the Eastern States, raised funds and built a fine chapel.

      The cause in the goldfields of Coolgardie was pioneered by two Victorian brethren. John Silvester, of Bendigo, and Spence Greenwood, of Lygon Street, Carlton, were on the fields in 1894. These two men met together for the breaking of bread for a period. They were joined later by Charles Clark of Footscray. Meetings were then held in the tent of J. Dyke. On the 20th July, 1894, in a tank, John Silvester's eldest son, John, was baptised. This group continued to meet in Mr. Dyke's camp for two and a half years. The little church was not organised under officers until 1896. H. J. Banks, of North Carton church, reached Coolgardie in 1897.

      "The first meeting I attended," Harry Banks reported, "was in April, 1897, held in a camp on Bailey's Hill. John Silvester presided. There were eighteen brethren and three sisters present. It was very primitive: no cloth on the table,

and an enamel cup and plate used for the breaking of bread. Planks were nailed on blocks in the ground for seats. It was a splendid meeting."

      H. J. Banks was engaged, in July, 1898, by the W.A. Home Mission Committee as preacher for the Eastern Goldfields. This move enabled a second church to be established in the district. Members living in the Kalgoorlie area were called together by the evangelist, and a meeting for the breaking of bread was commenced there 7th August, 1898.

      Subiaco, a suburb of Perth, was the next centre to provide an opportunity for the establishing of a meeting for those interested in the aims of the Restoration Movement. The first meeting was held 18th September, 1898. Arthur Lucraft, of Fremantle, assisted the sixteen pioneer members, by conducting the gospel services. This he did for twelve months. As the result of an appeal to the Australian brotherhood for funds to erect a meeting-place a chapel was built valued at £600 and was opened 7th October, 1900.

      The difficulties of the task of evangelising the masses throughout the world drew the various activities of the States into close co-operative efforts under the guidance of an intercolonial, or federal, conference. The first conference was called in Melbourne, 21st October, 1889. This conference moved, as we have noted, to make efforts to evangelise the Western State.

      A second step was taken. Brisbane church was in need of an evangelist and urged the brethren to assist them. W. S. Houchins, an American trained evangelist, was at this time preacher of the Fitzroy church. He was a strong speaker and a forceful character. This man was considered the very person to meet the needs of the

Northern State. Mr. Houchins was invited to go to Brisbane and help the church there. The choice proved to be good, as he led the cause to great heights. A third problem in evangelism was wisely faced in this same spirit of unity by the Australian brethren. This brings us to a consideration of the pioneering efforts in overseas missions.

      Up until the year 1891 no united effort had been made to spread the news of salvation to other lands; the brethren were too busy establishing the Restoration Movement in Australia to pay any heed to other needs. The time was now opportune; since all the States had worthy representation of the plea. The brethren were in a state of mind which made them sympathetic toward the plea to help in evangelising the peoples of other lands.

      In the year 1889, Mr. and Mrs. G. L. Wharton, American missionaries of Harda, India, spent their furlough in Australia. Opportunities were found to speak about the needs of India. Such interest was aroused in South Australia, Victoria, and New South Wales that Foreign Mission Committees were formed and promises were made to support the mission work at Harda. Just after G. L. Wharton returned to India, he sent a special plea for two workers to be sent to India. The women of the Australian churches immediately responded with the offer that they would raise the funds to send a lady missionary to help in the women's work of the villages. Mary Thompson was persuaded by H. M. Black, the secretary of the Victorian F.M. Committee, to offer her services. It was in response to such a call that Miss Thompson sailed for India in 1892, to work under the American Mission Board in Harda.

      Under a co-operative federal scheme, the of the various State F.M. Committees began, in be directed by a "Federal" committee which was, located in Victoria, but eventually passed to South Australia.

      The year 1892 must be considered significant in mission history, because in that year the Federal F.M. Committee took the responsibility of supporting John Thompson, of Childers, Queensland, in his work among the kanakas. These kanakas were workers enlisted from the Pacific Islands to labour in the sugar-cane fields. Efforts had been made to bring Christ into their life, but little progress could be seen. John Thompson was, in this work, very successful. When some of the Christian "boys" returned to their homes on the islands, they laid the foundation for Christian mission work there. This was the case with regard to Pentecost Island of the New Hebrides group.

      The next permanent advance made by the Federal committee was when Mr. and Mrs. Strutton, of Hindmarsh church, South Australia, were invited to work directly under the committee. Mr. Strutton selected the districts surrounding Baramati as the region for his missionary efforts, and this area has become known in Australia as "Our India." Successful mission stations have been established here, with hospital, orphanages and schools. This work began in December, 1905, and is developing very well.

      Among the Christian "boys" to return from Queensland to Pentecost, was a man named Tabymancon. His efforts met with such response that the Federal Committee sent out a missionary to assist and direct the work. Frank G. Filmer, of Norwood, South Australia, was chosen to

go out to the island. He began his work on the 25th March, 1908, and since then steady progress has been maintained on this mission station, and it has extended to other islands in the New Hebrides.

      Work in China had been begun by Miss Rosa Tonkin, in Shanghai. The Federal Committee made a bold venture to evangelise an area of inland China. A mission station was secured in 1921, at Hueilichow in the province of Szechuan. Many difficulties were faced by the little band of missionaries who went out as pioneers to that distant land. There William Waterman laid down his life for Christ and China, 17th July, 1933. His sacrifice serves constantly to remind us of our obligation to maintain our interest in the mission station now being maintained by Christian Chinese, partly supported by the Federal F.M. Board.

      Zeal in mission work, at home and abroad, has been steadily sustained through the passing years, and advances have been made in many centres. Causes which have been planted at such sacrificial cost should not be allowed to wither in our hands. The pioneers planted; we must water.

      Jesus, when He was busy planting the Kingdom of God among men, conducted a teaching, as well as a preaching, mission. He introduced a twofold ministry for our profit. Teaching without preaching is not enough neither is preaching without teaching. The pioneers of the Restoration Movement in Australia were also aware of the twofold nature of the Lord's commission. They realised that they had been asked to "make disciples," and in addition they had been asked "to teach."

      Several methods have been used to impart instruction. There was the personal touch of giving instruction directly by word of mouth, and then, in the second place, there was the use of the press for the printing of literature.

      Various societies and auxiliaries have been pressed into service as a means of imparting moral and Scriptural knowledge.

      For many years the Band of Hope was popular for giving instruction in temperance. The moral conscience aroused against the drink evil through such societies cannot be measured. Of late years this society has not been very popular.

      There were Mutual Improvement Societies in many centres, giving instruction and training likely to be of value to those anxious to take a public part in church services. Many young men, in such societies, were encouraged to fit themselves for the full-time ministry of the Word. The results of these societies might not be very spectacular, but the contribution they made to the churches was lasting and beneficial.

      Christian Endeavour Societies began to play a part in the work of teaching and training in the year 1883. On

5th June, 1883, Mr.. C. L. Thurgood organised, at Geelong, an Endeavour Society for women. On 7th May, 1891, a society was formed at Collingwood. Then in Grote Street, Adelaide, a society was begun on 4th April, 1892. The first society in New South Wales had a beginning at Enmore, 7th December, 1896.

      Bible Classes and Bible Schools have been important educational instruments in connection with the Restoration Movement in Australasia. Since 1850, schools have been associated with the Movement. Ponsonby Road, Auckland, NZ, is considered as the centre where the first school began. Hindmarsh, South Australia, follows with a school in 1853, Grote Street, Adelaide, 1855; Melbourne, 1858; Invercargill, NZ., 1860; Alma, S.A., 1864; Ballarat, Victoria, 1865; Swanston Street, Melbourne, 1865. From a small beginning the work among young people has developed rapidly throughout Australasia. By 1939 there were about 27,772 scholars and 4,380 teachers. There are full-time directors of youth work in New Zealand, Victoria, New South Wales and South Australia, while in other States workers in an honorary capacity give much attention to this vital service.

      While Bible Schools, etc., met the needs of a general religious training, there was a real need, in early days, for special classes to give training to young men anxious to prepare themselves for general preaching and evangelical work. G. L. Surber and O. A. Carr, of Victoria, gave assistance to young men like George Moysey. Then, in Adelaide, T. J. Gore began a training class for young men, which became recognised as one of the best contributions Thomas Gore made to the work in South Australia. There was in Victoria a training school known as the Victorian Bible Institute, which served the brotherhood for several years. W. C. Morro, who had come from America to take up the work in Lygon Street, Melbourne, in 1898, took a considerable interest in young men and organised a class which was very successful. Owing

to his return to America an Educational Committee was set up by the Victorian Conference to carry on the training through appointed teachers. A class known as The Australian College of the Bible was formed, with a planned four-year course. Forty-six students were enrolled in the first year--1902.

      Mention has already been made of the inter-colonial, or federal conference; the first being held in 1889 at Melbourne, and the next, 1891, at Sydney. These earlier meetings were fraternal gatherings rather than organised conferences. In July, 1906, the federal conference adopted a constitution and appointed an executive committee to carry out its resolutions. This same conference passed an important resolution concerning the establishment of a Bible college able to give efficient and full-time training to young men and woman anxious to enter Christian service. The resolution was carried into effect, and the College of the Bible was officially opened 19th February, 1907. Classes were held in the Lygon Street church of Christ school hall for a few weeks. A property was secured at 49 Rathdown Street which became the centre for the college. Twenty students were enrolled, representing four States of the Commonwealth and the Dominion of New Zealand. Since this time the college has been under the direction of the federal conference, being guided by a board of management. The home of the college was changed to Lygon Street chapel in 1909 and then to Glen Iris, a delightful suburb of Melbourne, Victoria, at the beginning of 1910. Since the opening of the college and up to the end of 1939, 469 students have been enrolled. In 1939 there were 152 churches in Australia, being served by men trained in the college.

      The Restoration cause is also being served in teaching, evangelising, literary and organising activities by those trained in this college. Workers have gone out to mission fields and to Great Britain, to America and to Africa, rendering in all centres efficient service. Until a Bible college was established at Dunedin, New Zealand, in

1926, a large number of New Zealand men and women received their training at the College of the Bible. The first principal and the first teacher of this New Zealand Bible college were students at the Glen Iris college.

      Long before the coming of Jesus, the written word had been a medium for conveying divine truth to men. The precious story of the revelation of God's salvation for man through Christ has been recorded in four short histories of Jesus Christ. An account of the Apostles' work and various letters and treatises by men in close touch with their Lord, have come down to us through the written Word.

      By the distribution of copies of the Bible, the truth has been spread among all the nations. A large volume could be filled with accounts of those who have been enlightened by a study of the written Word of God. By various theological studies, multitudes have been helped to see more clearly the divine truth. Even in this brief history there is much proof to convince us of the value of literature as a means of spreading the gospel and New Testament truths.

      Robert Service, as early as 1856, was publishing the little paper The Melbourne Medley. John T. Harding and Thomas Smith founded, in 1872, The Christian Advocate, of which Harding became the editor. The Australian Christian Witness edited by F. Illingworth, followed. J. J. Haley, the American evangelist who was at Lygon Street in 1882, edited a paper called The Australian Christian Watchman. Next we find the Australian Christian Standard being edited by F. G. Dunn. Stephen Cheek published a little paper entitled Truth in Love. When he went to Queensland he increased the size of this paper and changed the name to The Christian Pioneer. Cheek had just begun this new venture when he died. D. A. Ewers took up the unfinished task, and successfully maintained the standard of the paper. To

him belongs the honour of publishing the first weekly. The Christian Pioneer, from September, 1898, appeared as a weekly journal.

      The Christian Pioneer and the Australian Christian Standard were appearing together, and both were finding it difficult to pay all expenses.

      The Austral Printing and Publishing. Co. Ltd. had been brought into existence in 1891 with the view of encouraging the spread of Bible truths through the medium of print. This company, in January, 1898, took over The Christian Pioneer and The Australian Christian Standard, and a new paper, combining the contributions of F. G. Dunn and D. A. Ewers, and edited by A. B. Maston, was published under the now familiar title: The Australian Christian.

      Aaron Burr Maston was born in Ohio, U.S.A., 23rd March, 1853. At the age of fifteen he accepted his the Lord and was baptised. Setting his heart upon being a preacher of the gospel, he aimed at gaining a good education. This he succeeded in doing after a financial struggle. O. A. Carr had been asked to find a preacher in America to go to Wellington, NZ. At a missionary convention in Illinois, he met Aaron Maston and placed the proposition of going to New Zealand before him. After consulting his wife, A. B. Maston said to Oliver Carr, "I am your man." At Wellington Mr. Maston was very successful. Next he moved on to Hobart, Tasmania. After a short stay in that city he proceeded to Hotham, or North Melbourne as it is now named. This work he entered on 22nd March, 1885.

      O. A. Carr had given young Maston several suggestions just before his departure from America, on how he might assist, effectively, in the establishment of the Restoration Movement in Australia and New Zealand. Some of the advice was on the subject of literature. "Use the press," he said, "and have the brethren distribute tracts." This advice was faithfully followed by Mr.

Maston. Not only did he establish "The Christian Sower Tract Fund," which enabled almost two and a half millions of tracts to be distributed in a year, but he set about raising funds to establish a printing and publishing house. He formed The Austral Printing and Publishing Co. Ltd. with a capital of £941. The arrangement was that everything was to be done to make the publication and printing of religious literature possible. Much success has been won in the spread of the truth in print, because of the existence of this printing house. It has made it possible for The Australian Christian to be printed weekly for over forty years.

      During the war of 1914-18 it was difficult to secure a regular supply of Sunday school literature from overseas. The Victorian Bible School Committee, together with The Austral Printing and Publishing Co., arranged for the writing and printing of the Austral Graded Lessons. These have been designed to meet the changing needs of schools and to present, effectively, lesson material in harmony with the alms and ideals of the Restoration Movement. From the beginning this system proved very helpful, being used by almost all schools associated with the Restoration Movement in Australia and New Zealand.

      The Austral Co. has maintained supplies of tracts and of booklets which have been sought by churches. Constant efforts have been made to meet the requirements of churches in their efforts to spread the gospel message. Assistance to those anxious to publish books has been readily given. While much remains to be accomplished, much has been accomplished.

      The newly appointed Literature Committee in Victoria was set up in response to the renewed interest in literature, and because of the realisation that there are still great possibilities for the gospel truths and for the ideals of the Restoration Movement to be spread abroad through, the medium of the printed page.

      Only a mere handful of disciples of this movement met in Adelaide, Sydney, and Melbourne, during 1853. The influx of population from overseas did not directly add large numbers, as was the experience of other religious bodies. Yet the rate of increase has often been higher for these churches of Christ than for other communions. The statistics given in the "Directory of Churches of Christ, 1939," include only those who are in actual membership. The rolls do not cover adherents and many likely to be included in a general Government census. This growth has been due to the vigorous evangelistic policy followed in past years. There have been several large central missions in the cities, led by overseas missioners. The popular "tent mission" has been extensively used for years in country and suburban centres. In addition the evening services of these churches have always been planned so as to sound an evangelical note.

      This fervour for evangelism may be traced to the desire to emulate the New Testament church, in which great missionary zeal was demonstrated.

      This zeal for winning converts has not always been tempered by the spirit and ideal of Christian unity. While the earlier preachers were partly at fault, they were not entirely to blame for the opposition their efforts raised. A new movement seeking recognition and aiming at setting forth the truth will almost invariably encounter opposition. Evangelistic preachers are now learning how to present the truth clearly and with a positive emphasis, and do not indulge in negative criticisms of other religious

communions. The numerical progress that is being made may not be quite so rapid as of old, but the principles that are being presented are being more favourably considered by many associated with the denominations, and thus the cause for unity is being well served; and is not this the chief end of our mission as a people?

      We are not out to build up another sect, but rather to bring all Christians together in one body in the truth. This attitude, however, must not interfere with efforts to bring the unsaved sinner and non-church-goer to Christ and into the church: the church must "evangelise or perish."

      The following statistical table indicates the numerical strength of the movement in Australasia, 1939:-

      The world membership of the movement is given as about 2,000,000.

      (a) The Nature of the Church.

      The pioneers held that "the church was a divine institution and not a human institution."

      "And this church, which was the Body of Christ--the extension of the Incarnation--was, for them, the visible church, and,

as such, was designed by her Lord to be one" (The Christian Quarterly, Vol. 6, No. 4, Principal W. Robinson).

      This view is now being emphasised, on all hands, by representative church scholars. The "Report of the Commission on Christian Doctrine appointed by the Archbishops of Canterbury and York," issued in 1938, sets out a statement on the nature of the church similar to others made by modern scholars:

      "Although in the primary sense of the term 'church' there can only be one church, nevertheless we read in the New Testament of ekklesiai or 'churches.' As thus used in the plural, the term denoted local groups, or 'assemblies' of Christians, each of which, in its own locality, or in the place where it assembles, is held to be the church; it is a local manifestation (distinguishable, qua local, from others) of the one indivisible church or ekklesia of God. (There were, of course, in the New Testament period no competing or rival 'denominations' within Christendom)" (page 103).

      It is interesting to compare this with Thomas Campbell's statement made in 1808 in his Declaration and Address:

      "The church of Christ upon earth is essentially, intentionally and constitutionally one." Again, "Although the church of Christ upon earth must necessarily exist in particular and distinct societies locally separate from one another; yet there ought to be no schisms, no uncharitable divisions among them."

      (b) The Authority and Interpretation of the Scriptures.

      (1) Campbell maintained that the New Testament must be considered as "a constitution for worship, discipline, and government of the New Testament church." It was further urged by the pioneers, that, to avoid misunderstanding and to bring about a measure of unity, it was advisable that Scriptural terms be used for Scriptural practices: this applied particularly to worship. The value of this plea is supported in the following paragraph from the Commission's report (1938) on the Doctrine in the Church of England:

      "For (a) only Scripture carries us back to the concrete richness of the facts in which our religion is grounded; (b) any expressions designed to represent our own thinking are likely

to miss those elements which are not naturally prominent in our minds, so that we fail to transmit the suggestion of those elements to our successors and reduce our opportunity of becoming sensitive to them ourselves; and (c) traditional phrases lay less stringent fetters in practice upon the free play of thought than any constructed to express the mind of the moment" (page 34).

      (2) The question of the interpretation of Scripture has had a bearing upon the course of church history. The pioneers of the Restoration Movement sought to give a method of interpretation which would encourage a movement toward Christian unity. "Our pioneers declared that both the New Testament and the church must have their place in the field of authority." The voice of the church must include all those competent to speak in the Ancient, Eastern, Western and Reformed groups in the universal church. The councils were not universal and so not competent to speak for the whole. The authoritative voice of interpretation will be found in the consensus of opinion of "the competent, qualified, spiritual scholarship of the church throughout the ages" (Robinson). This indicates the great degree of trust which the pioneers placed in the Universal reason.

      "It is not the voice of the multitude," Campbell declared, "but the voice of truth that has power with the conscience that can produce rational conviction, and acceptable obedience" (D. and A.).

      Thus, for the pioneers,

"the New Testament was forever the authority, but an authority set within a living institution which had the responsibility of interpretation" (Robinson).

      Let us compare this with another statement from the recent report on "The Doctrine in the Church of England," and note that the underlying thought is much the same.

      "The church's understanding of the gospel is continually renewed by its experience of communion with God through Christ; and the authority of its doctrinal formulations ought always to be interpreted as resting, at least in part, upon the acceptance of these by the whole body of the faithful. This authority, in so far as it is derived, from such a consensus fidelium, rests upon the range and quality of the manifold experience which that consensus gathers up, and upon the witness which, alike in

the devotional and other practice of Christians generally and in the doctrine of the theologians, it bears to the truth of the gospel. The weight of the consensus fidelium does not depend on mere numbers or on the extension of a belief at any one time, but on continuance through the ages and the extent to which the consensus is genuinely free (page 35, and see also Dr. Kellems' Alexander Campbell and the Disciples, p. 187).

      (c) The Nature of the Christian Faith.

      The essence of the Christian faith is to be found in a Person--the Lord Jesus Christ. Each person must bring his will into subjection to Christ's will; the human person enters into a personal relationship with the Divine Person. A mere knowledge of creeds or of Scripture, cannot be the basis of church fellowship. That individuals be conscious of their sinful nature and of their perishing condition

"and of the way of salvation through Jesus Christ, accompanied with a profession of their faith in, and obedience to Him in all things according to His word, is all that is absolutely necessary for admission into His church" (D. and A.).

      Now the reality of the Divine Person and the "acts" performed by Him are facts to be acknowledged by all Christians, but the theories about the Person: and the acts are to be matters of opinion. A distinction is made between "fact" and "opinion." The testimony of "universal reason" leaves no doubt as to what must be accepted as facts. Regarding these facts there must be unity, but concerning opinions, or interpretation of these facts, there must be liberty. So

"although inference and deduction from Scripture premises, when fairly inferred, may be purely called the doctrine of God's holy Word, yet they are not formally binding upon the consciences of Christians further than they see the connection" (D and A.).

      Karl Barth, the modern German scholar, in his "Credo," sets out the same distinction between fact and interpretation, but in varying terminology. Other modern authorities could be cited, also. This distinction made by the pioneers is, therefore, now being recognised as, modern scholarship.

      (d) Baptism and the Lord's Supper.

      Since conscious persons, both Divine and human, are related in the church fellowship, that act which brings the human individual into the church must be both personal and conscious. Likewise, the acts of church worship must be the same in nature.

      Baptism must be grounded upon conscious personal experiences, and apart from such experiences it means nothing. When baptism is the act of a conscious person, it is the physical expression of a spiritual act: an act of surrender to Christ: an act which enables God to pour out His Spirit upon such a person and make him a new creature. Teaching on infant baptism must, therefore, nullify this essential element of personality in Christianity, and the part played by the person in the Kingdom of God. Upon these grounds it must therefore be rejected, as well as upon the fact that it is not a New Testament teaching or custom. This emphasis upon personality and the person is in keeping with the best thought in modern philosophic scholarship. It is being more and more realised that the basis of reality is found in personality.

      The Lord's Supper must be regarded as an act of fellowship setting out the death, resurrection and return of the Lord. The purpose for which the early Christians came together was to "break bread." The custom for them to meet each Lord's day was established. The pioneers sought to restore this act of worship to its rightful place in the church services. A general recognition of this is now revealed in statements by many church leaders in Great Britain, and there seems to be a general, desire to bring the Lord's Supper back into the centre of church worship.

      The Restoration Movement was not originally created merely to bring various groups of religious people into a convenient union, but rather to lead the Christian world

back to the unity of the Spirit. Therefore, those fully appreciating the aims of this movement are not anxious to surrender this chief end for some immediate and transitory agreement. They are, however, rejoicing that the religious world is now beginning to appreciate many of those principles which the pioneers over one hundred years ago were "crying in the wilderness."

      What is now most required within this Restoration Movement is a more vigorous, intellectual and spiritual interest in the fundamental principles declared by these pioneers, and a balanced effort to clarify and to propagate these, so as to save it from falling into a static and self-satisfied sect.

      Without surrendering any vital teaching, much may still be accomplished by encouraging fellowship with various groups of believers in the church. By such sympathetic co-operation the aims of the Movement will become better known and better appreciated, bringing about, very likely, mutual understanding.

      It will be realised that on the chief "facts" there is considerable unity. It is "interpretation" and the "place of interpretation" which is causing division to a great degree. May we emphasise the degree of unity rather than disunity in the future!

      The Victorian conference of churches of Christ is linked up, through representatives of the Union Committee, first appointed in 1936, with the Victorian Regional Committee of World Faith and Order. In this way there is some link with that great world movement which is reaching out for church union.

      The Lord's prayer concerning His followers, "that they all may be one," is being raised in human prayers throughout the whole world.

      May we be worthy followers of the pioneers of the Restoration Movement, and strive diligently to realise in fact their noble vision of the united church of our Lord and Saviour Jesus Christ!