D. A. Ewers

Chapel, Mile End, S.A.
Where D. A. Ewers labored for 6 years till September, 1914.
It was his last local field.

      IT was the original intention of the sons of the late D. A. Ewers to gather a few of his writings and print them in book form, to be distributed among the relatives, but so many well known friends and brethren expressed a desire for a copy, that the work has been undertaken on a somewhat larger scale, and it makes its appearance in its present form that it may be available to all who desire it.

      It contains only a fraction of many writings covering a period of 33 years in which he was engaged in editorial and other literary work in connection with our religious papers, but sufficient to give some impression of his value as a writer to the Churches of Christ in Australasia.

      It is with a great deal of pleasure that we send this book forth on its mission, realizing that it will continue to spread the influence of a good life so gladly given to the cause of Jesus Christ.

      As it is read, may those among whom he labored in by-gone years have fond memories re-kindled; may those who have been brought into the Kingdom by his instrumentality be strengthened in the faith; and may those younger in years be fille d with a determination to stand firmly for the principles so dearly loved and strongly advocated by him; then its publication will not have been in vain, for "he being dead will yet speak."

W. L. EWERS.      
Moreland, 1916.      

      Biographical sketches are usually biased; kindly disposition towards the subject leads the writer to say all the good things he can and leave all defects severely alone. Like the photographer, he seeks to produce a good picture, and by the "touching up" process, carefully conceals all spots and blemishes. This was not the method employed by the sacred writers. The lives portrayed in the Scriptures are always faithful, recording the faults as well as the virtues of their characters.

      Now while desiring to follow the example of Biblical biographers, I find myself in this position: I have carefully and critically reviewed the life of my subject, D. A. Ewers, as I knew it, and have found nothing but that which is excellent to record. Faults he had, doubtless, or he was more than human, and other people may know of them, but though I have known him intimately, more or less, these twenty-seven years past, I never found anything but good in his character. I loved him, and they say love is blind. This may account for it. But I can only write of him as I knew him, and if it seem prejudiced in his favour, it cannot be my fault, if fault it is.

      The Holy Book furnishes us with same perfect gems of epitomised biography. Here are a few samples: "She hath done what she could"; "He was a good man and full of the Holy Spirit and of faith"; "The man was perfect and upright, and one that feared God and that turned away from evil"; "He did that which was right in the eyes of Jehovah." These passages seem to me to summarise the life and work of our beloved brother. If the inspired writers could say these things of men, may

not we? Can we see any reason why such lives should not be lived over again in this twentieth century? Thank God, they are lived over again, and such a life was his who is the subject of this sketch.

      David A. Ewers was born at Enfield, near Adelaide, South Australia, 28th April, 1853. His parents were originally connected with the people called "Brethren," but in the year 1865 they became members of the Church of Christ. David decided for Christ, and was baptized at Grote-street, Adelaide, by H. S. Earl, when 14 years of age. A year later the family removed to Mount Gamier, and met with the little church in that place. Concerning those days Bro. Ewers writes: "Some 44 years ago my father, mother and brother and I, with Mr. and Mrs. Clark, met for the breaking of bread in Mount Gambier. For five years I lived in the home of Mr. Clark as an apprentice, he then having a large agricultural machinery business. It was he who first induced me, before I was eighteen years of age, to preach. How well I remember those cottage meetings, which afterwards developed into public gatherings in a little old Baptist Chapel, and later in a building of our own."

      In the year 1874 he removed to Kingston, where he entered into business, and was instrumental in forming a small church. In 1878 he was engaged as a full-time evangelist by the S.A. Committee to labour at Two Wells and Reeves' Plains. The following year found him at Murtoa, Victoria. Here he resumed business, but continued to preach the Word. The result of his faithful and earnest work for the Master in this place was the formation of a live cause which became the mother of the now many churches of the Wimmera district. Among his first converts at Murtoa was G. H. Browne, who has for so many years laboured as an evangelist, with considerable success in Victoria arid New South Wales. On the death of our lamented Bro. Cheek, at the invitation of the Victorian Committee, our brother took up work as an evangelist in Queensland, where his labours were crowned with great success.

      In 1887 he returned to Victoria, and after labouring a few months at Shepparton and at Williamstown, under the auspices of the H.M. Committee, he accepted a call to work in connection with the church at Hawthorn, where he laboured for three years, making many converts and building up the church. His next field was at Doncaster, where he laboured for over five years, and made some of the dearest friendships of his life. Then came a call from the New South Wales Home Mission Committee to take up the work at Petersham, near Sydney. The Church met in a very poor building, and was very weak. But during the four years of our brothers stay the church grew into a strong congregation, and the fine new chapel which now stands in a prominent place was erected. Owing to failing health he was induced to return to his native State of South Australia, where he took up the work at Glenelg and Henley Beach. He was not permitted to remain long there, however, for a pressing call came from Perth, W.A., which he felt bound to accept. After four years of successful labour in the capital city of the West, his failing health again induced him to return to his native State. He preached at Grote-street for nine months till the arrival of Bro. J. E. Thomas from America. After this he again accepted work in New South Wales under the H.M. Committee, this time at North Sydney. Once more, and for the last time, owing to his health again giving way, he returned to South Australia; here at Mile End he organised the church and continued for a period of six years in this, his last local field.

      Bro. Ewers was a man of many parts, all of which were well balanced. Hence he was not a man of extremes. He seemed always to strike the happy medium. He was an all round man. No one could read after him or be long in his company without being impressed with his extensive knowledge and sound judgment. His Christian sympathy and interest were broad and deep, covering many worthy enterprises. As a level-headed, large-hearted, business-like man of God, he was able to

see through and all round things as it is given to few to do. These rare qualities enabled him to succeed in all he undertook, and made him so valuable to the churches.

      As EVANGELIST.--The work of preaching the gospel was supreme in his estimation, and called forth his greatest energies. Wherever he laboured his efforts were crowned with success. He preached his first sermon when scarcely eighteen years of age. His text, "What must I do to be saved?" showed how firmly he had laid hold of the vital truth of the gospel. When he found he could tell the old, old story, he did not wait for a call from church or committee, but took every opportunity to lift up Christ before the hearts of the unsaved, while labouring with his hands for his daily bread, and God owned and richly blessed his labours. These successes drew the attention of the Home Missionary Committees, and he was not long allowed to continue working in this way. It was seen that his whole time should be devoted to the work of evangelisation. He soon demonstrated his fitness for the work. During his four years in Queensland he made and baptized hundreds of converts, and was largely instrumental in planting the churches at Killarney, Allora, Brisbane, Mt. Walker, Harrisville, Marburg, Verner, Ma Ma Creek, Gympie and Ipswich. His labours with the churches at Hawthorn, Doncaster, Petersham, Perth and other places also resulted in some hundreds of additions, and during his ministry at Mile End, S.A., the church increased in membership from 48 to over 200.

      The writer of this sketch heard him often enough to know that he was a "workman that needed not to be ashamed, rightly handling the word of truth." His matter was always solid and scriptural, while his style was racy and interesting. His sermons were bright, pointed and sharp. Hence his converts were of the enduring kind; they were not formed under excitement, but deep-rooted conviction. There are hundreds of living witnesses in the churches to-day. The fire has tried his

work, but it has stood the test, for it consists of "gold, silver and precious stones."

      As ORGANISER.--In this respect our brother showed remarkable ability, and the churches were not slow to recognise it. He was practically the founder of the Queensland Conference of Churches. In New South Wales and South Australia he was made Organising Secretary to the Conferences, and showed remarkable fitness for this department of the Lord's work, as the following extracts declare:--"Since last September (1914), in accordance with resolution of Conference (S.A.), D. A. Ewers has devoted all his time to Conference work as Organising and Financial Secretary. Much attention has necessarily been given in this year of drought and war to the financial problem, and the financial report shows that there has been practically an increase of more than £200 to the income, as compared with last year. Much of this has been gained by personal solicitation. He also published the Diary and Directory of the Church activities, and organised the self-denial offering. In addition to this work he visited and preached for thirty-two of the churches, some of them several times, and also the meetings of the brethren at Dulwich, Blackwood, Parilla, Melrose, and Port Neill, and conducted missions at Ungarra, Tumby Bay and Murray Bridge, with an aggregate of twenty-seven additions. The committee desire to place on record their high appreciation of the services of our Organising Secretary, Bro. D. A. Ewers, and to express our admiration for the splendid work he has done under the very trying circumstances through which our State has passed during his first year of office. We are grateful to the brotherhood for their hearty cooperation with him, and feel that the blessings with which God has crowned our united efforts have amply justified the appointment of our Bro. Ewers to the position to which our conference elected him."

      The work referred to included only the one year in which our brother was wholly engaged as Organising Secretary, but he had done this work for several years before,

while labouring at Mile End, and it was mainly through him that the South Australian finances for Home Missions rose in so remarkable a manner. In 1910 the income was £810. The following year it more than doubled, reaching the fine sum of £1749. From that year onward there was a steady increase.

      As EDITOR AND WRITER.--In this regard our brother was best known: and appreciated. Many that never even saw him, learned to respect and admire him through his literary labours. Very early in his Christian life he developed a talent for writing. But only those most intimately associated with him knew of the immense difficulties he had to overcome. From some of his earliest manuscripts, saved from the waste paper basket, the mistakes in spelling and composition are very abundant. And no wonder! He left school for work when only nine years of age, and almost entirely abandoned all attempts at education till he was converted to God. The fact of his being thrown on his own resources at so early an age, with scarcely the crudest elements of literary knowledge, enhances our admiration and wonder at the height of ability to which he climbed. He must have applied himself with almost ceaseless assiduity to self culture. We have often wondered at the extensiveness of his knowledge, and admired the witty and humorous features of his compositions, and the broad, sound judgment running through the whole, and our esteem is intensified a hundred fold when we know all this was attained by self-application, and without scholastic aid.

      Bro. Stephen Cheek, who edited the "Pioneer," was among the first to note our brother's literary ability. Some of the older brethren will remember with a good deal of pleasure his "Chips from the Wheelwright's Block," a very happy title suggested by his trade. In writing these short, crisp notes the author developed remarkable ability, which matured later in his masterly editorial notes in the "Australian Christian," and which he continued to supply to the day of his death.

      On the death of Bro. Cheek, Bro. Ewers undertook the editorship and financial responsibility of the "Pioneer," then a monthly publication. Soon after coming to Victoria our brother made the bold venture of making his paper into a weekly. He bore the whole strain of editorship and finance, and while he suffered no great material loss, he gained nothing for his great and often trying labours in a financial respect. The cause of primitive Christianity was greatly advanced by means of this paper, and, humanly speaking, the brethren of today owe our brother a debt of gratitude which they can never discharge.

      The "Pioneer" reflected the open-mindedness, fairness and large-heartedness of its editor. The truth was advocated in a loving spirit; kindness was shown to severest critics. Fair play was accorded to all. Principles and practices for which we plead were fearlessly and forcibly advocated. Our brother well understood that methods may change, but principles never change. Hence there was always manifest open-mindedness as to matter of expediency, but strict conservatism for all that had behind it a "thus saith the Lord." He was a master with the reins: a safe pilot: a leader of men. Happy shall we be if we earn such distinction.

      Our brother was the friend and advocate of every good work, and as editor and writer he had a fine opening for the display of these sympathies. He was an uncompromising foe of the drink traffic, and helped and encouraged Temperance movements in every form. In earlier days the Mutual Improvement societies and in later days the Christian Endeavour movement had his valuable aid. Home and Foreign Missions received his enthusiastic support. Our noble Bible College owes much to his persistency. He knew by experience how much all who preach the word need in the way of education, and strove hard to make the way for our young men who desire to fit themselves for this service, easier than his own had been.

      The writer of this sketch remembers with gratitude the sympathy and practical help he accorded to our Rescue Homes during the sixteen years of their existence.

      Bro. Ewers was a man whom the brethren delighted to honour. He was given a place on many committees, and was made President of Conferences--the highest honour the churches could confer--in Queensland, Now South Wales, Victoria and West Australia, and at the time of his death he was Vice-President of the Federal Conference. In all these positions he was a credit to himself and the churches whom he delighted to serve.

      The test of every Christian is his home life. If he cannot bear the searchlight to be turned upon him here, he is a poor sample of a Christian, though he may gain public plaudits as an orator on the platform. Our brother was a Christian at home in every sense of the term. In April, 1878, he was married to Emily G. Redman, at Norwood, by the late Bro. H. D. Smith, and his wife, who became almost as well known to the brotherhood as he was, proved to be a true helper and sharer of his labours. Our brother had no words strong enough to utter her praises. Their children have risen up to call them blessed. They have all learned to love and serve their parents' God and Saviour. P. F. Ewers is a school teacher under the Victorian Government, exerting a Christian influence over the children of his charge; R. W. Ewers is assistant secretary to the W.A. Conference, and preaches nearly every Lord's Day; W. L. Ewers is the beloved and successful evangelist of the Moreland Church, and assistant secretary to the Victorian Conference; J. A. Ewers is a school teacher in Western Australia, and Miss Ewers is the companion of her widowed mother and an earnest worker in the Mile End church, South Australia. To mother and children the loss of such a husband and father is great, but the memory of one so good and so dear will always be sweet.

      Bro. Ewers laboured for the churches almost to his latest breath. He was in his usual health until September 22nd, 1915. He had worked hard in preparing

for the South Australian Conference. The strain told upon him, and he had to take to his bed. But after several weeks he seemed better and desired to resume work. He attended the H.M. Committee on Friday evening, November 19th, and returned home about 10.30. He retired to bed, took his watch, felt his pulse and exclaimed "24 too high." These were his last words. He looked for a moment on his beloved wife and then closed his eyes in death. His end was without a struggle, quiet and peaceful, and is beautifully expressed in the following words found marked in one of his books:

(This presentation in brief of the plea of the Churches of Christ was written by D. A. Ewers, when editor of the "Pioneer," in which it appeared for many years, and it has been used very extensively by the Brotherhood throughout Australia and in other parts of the world.)

      We believe that Jesus is the Christ, the Son of the living God, and that this truth was THE CREED of primitive Christianity and the foundation of the first Church.--Matt. 16:16-18.

      We contend that SALVATION from sin is to be found only in the acceptance of Jesus as the personal Saviour--Acts 4:12--and a loving obedience to His will, and that this will is fully revealed to us in the New Testament, which we accept as our SOLE AND ABSOLUTE AUTHORITY in all matters of faith and practice.2 Tim. 3:16-17.

      We therefore instruct all unsaved enquirers "TO REPENT AND BE BAPTISED in the name of Jesus Christ unto the remission of their sins."--Acts 2:38. And when we say "baptised" we mean immersed. We settle this question definitely by an appeal to the Scriptures, which assert that in baptism we are "buried" Rom. 6:4--and by the Scholarship of all ages, which affirms that the Greek word BAPTIZO means to dip or immerse.

      We teach that all Christians should "On the first day of the week COME TOGETHER TO BREAK BREAD," as did the early disciples, in loving commemoration of the great sacrifice of Christ.--Acts 20:7.

      We advocate the adoption of SCRIPTURAL NAMES for the people of God, as Christian or Disciple of Christ for the individual--Acts 11:26--and Church of Christ or Church of God for the Assembly.--Rom. 16:16.

      We plead for the UNITY OF CHRISTIANS for which Christ so earnestly prayed, and which can only be attained by the abandonment of ail sectarian creeds, names, and usages.--John 17:20-21:

      We hold that in the Kingdom of God there are no such distinctions as "Clergy" and "Laity," but that ALL CHRISTIANS ARE PRIESTS unto God--I. Peter 2:9--and that while those best qualified should be entirely supported in the ministry of the Word, each disciple according to ability is to preach and teach privately or publicly.

      We maintain that in matters of opinion-matters not distinctly revealed-and in matters of expediency and methods of labour, there should be ENTIRE LIBERTY of expression and practice, providing always that everything is done in subjection to the all-important law of love.--I. Cor. 13.

      Finally, we affirm that orthodoxy is valuable only as it finds expression in life. No amount of doctrinal soundness in theory or sanctimoniousness in speech can atone for covetousness, laziness, commercial dishonesty, or other sin. We plead for "Whatsoever things are TRUE, whatsoever things are HONOURABLE, whatsoever things are JUST, whatsoever things are PURE, whatsoever things are LOVELY, whatsoever things are of GOOD REPORT."--Phil. 4:8.

This chapter will be of particular interest to the older members of our Churches who read with profit the "Chips" and "Sparks" when they first appeared.

Taken in Mt. Gambier, S. A., at age 18,
when beginning to preach.

(These appeared above the pen-name Eta in 1882-3 in the "Australian Christian Witness," published in Melbourne by F. Illingworth. D. A. Ewers was at that time a wheelwright in Murtoa. These were his first articles written to our Church papers.)

      I am not a cabinet maker, french-polisher, or carpenter, Bro. Editor, but only a wheelwright; hence you must not expect to find my work sand-papered or polished. I will try, however, to do good honest work, and while using seasoned material, will throw aside any pieces that have the "dry rot," lest my chips should be used to light the office fire.

      There is a deal of repairing work to be done at this time of the year. It would astonish you to see some of the old waggons we have to repair. They require new shafts, wheels and body, and it would be far cheaper for the owners to have new waggons at once. They remind me of some churches. There was a time when they were new and strong, but through neglect they are all now out of repair. Perhaps the axles were not kept well lubricated with the oil of love, and were allowed to get hot, until friction well nigh destroyed them, all through not applying a little of the "anti-friction" sold by the Apostle John "without money and without price." Or possibly through the roughness of the road, the tires came loose, spokes began to work, a bolt or two broke, a few nuts were lost, and so almost imperceptibly, little by little, she came to her present dilapidated state, while with just a little ordinary care on the part of those in

charge, the first "screw loose" might have been tightened, the first creak silenced, the first working joint made fast, and all this loss prevented. Sometimes a waggon or church falls to pieces through the builders' carelessness, and unsound or an unseasoned piece of material is worked in, and of course it gives way or shrinks in no time. One mile of rough road, one hot summer, and the waggon or church is well nigh ruined. My advice to brother wheelwrights is: "Let every man take heed how he buildeth."

      There goes the poor, creaking, labouring, dilapidated old waggon. How the horses toil and blow, though dragging only half a load. What shall we do with her? No one will ride in her; the driver is ashamed of her, and she is a constant source of expense for repairs besides the loss of time and labour. What can be done?

      "Put her in charge of some clever mechanic," says one, "and he'll turn her out as sound as ever." And so a smart wheelwright is employed to thoroughly overhaul and "reorganise" the old waggon. A few bolts are put in, the joints are filled with putty (I knew a wheelwright once who used putty); a thick coat of paint is laid on, for "putty and paint hides many a rent," and the transformation is so great, that a green observer, standing off a sufficient distance, fancies he sues a first-class article. The driver cracks his whip, the horses start merrily off, and the farmer fancies his troubles are over; yet often even before the bill is paid, the poor old waggon is all in pieces again. The farmer blames the wheelwright, the wheelwright blames the waggon, and all parties are dissatisfied.

      My own opinion is that when old churches and waggons are as far gone as this, the sooner they break up the better; and if any good material remains it may be worked up into a new one. Some of the old ironwork may do again, but the rusty old screws and cracked nuts would destroy a new waggon, and are better left out.

      Of course my readers will understand that the above remarks do not apply to all waggons that are at all out

of repair, or loose in their working, but only to such as are a constant source of expense, continually giving way and needing to be always in the wheelwright's hands.

      And yet these old waggons may be made useful by way of illustrating valuable truths. If the Great Master Teacher, the "Carpenter" of Nazareth, could find a fit illustration in a common "door" (John 10:7), I may find illustrations about my waggon. I have thought sometimes, when pulling an old one to pieces, and knocking out a rusty bolt, how aptly it represented the sinner clinging tenaciously to his old life. You would be surprised sometimes to see how firmly the bolt is fastened in the wood, even after the nut is unscrewed. Blow after blow is given, but it has no effect. A sledge hammer is then procured, but often even this fails, the first blow or two moves it, and then it seams faster than ever; and when you examine you find you have rivetted it in. So the gospel in the lips of the preacher, and designed by him to drive the sinner from sin, sometimes rivets him to it the more firmly, so true it is that "the same sun which softens the wax hardens the clay."

      Unsaved reader, did you ever think of this? Each sermon you hear, each invitation you neglect, may be rivetting you faster in sin--each appeal is a glow of gospel truth, driving you nearer to God, or further from Him. Which is it to you: "The savor of life unto life," or of "death unto death"?

      "Always measure twice before you cut once," said my employer to me upon one occasion during my apprenticeship, when I had just spoiled a quantity of timber through a mistake in the measurement. I have often thought since how this rule might be adopted by other apprentices while serving their time in the Master's great workshop below. By and bye, when our time is out, we shall be removed to another and higher branch of the Master's business; and it will not be pleasant to look

back upon an apprenticeship of blunders, in which not only valuable time was lost but also good material spoilt.

      Sometimes an energetic, zealous young brother, with the very best of intentions, starts to work, saw in hand. After hasty measurements, he concludes that certain practices and teachings in the church are wrong, and begins sawing away, and often-times much mischief is done before the mistake is discovered; and when at last discovered, it cannot be rectified. Time has been wasted, church work hindered, communion destroyed, and Satan's cause assisted, all through a blunder with the rule.

      Older apprentices from whom we might expect greater care, sometimes fall into the same error. A devoted servant of Christ, with a heart all aflame with love for sinners, and anxiety for their salvation, filled with the Holy Spirit, preaches "Christ and Him crucified" with such earnestness and eloquence that hardened hearts are melted, eyes long dry are moistened, careless sinners become anxious enquirers, souls are born for God, the whole church is stirred, cold Christians with zeal renewed become warm pleaders for the Saviour, and the Lord's cause grandly progresses. Meanwhile, however, some technical brother takes out his rule, rapidly measures the preacher, and decides that he is not quite "sound in his views," and the report is passed around that Bro. Blank is "rather loose in his teaching." Yes! it must be so, Bro. Sawyer says so; and is he not an authority? Bro. Blank has not pronounced "Shibboleth" exactly right. Bro. Sawyer has detected an American twang, or the Birmingham accent is too plainly distinguishable, and so the saw is brought into requisition. It is true that sinners are being saved, the Lord's people encouraged, and Satan's power diminished, but what is all that compared with the correct pronunciation of "Shibboleth"? Oh! Bro. Sawyer, pause before you begin. Perhaps, after all, it may be your accent that is wrong; just measure again before you cut-be sire your own rule is right, and that you have properly reckoned it up, for what a waste of material, and what a loss to your Master if, after

having cut it all up, you find you have made a mistake in the measurement!

      I would especially like brother and sister apprentices to adopt this rule: "Always measure twice before you cut once" when dealing with a person's character. It is impossible to put it properly together again once sawn through. "A good name is rather to be chosen than great riches," and yet, while we would never think of stealing a man's "great riches," we may thoughtlessly take that which is more valuable and "rather to be chosen." "Don't cut at all, if you can avoid it; but if you must cut, be sure you measure well beforehand. A mistake just here may be eternal in its results. If you see a young brother (as you think) light in talk, or keeping questionable company, a young sister too showily dressed or forward in behaviour, a brother in business, living beyond his means, etc., etc., take all the surrounding circumstances into account; consider how they have been educated; don't bring in a verdict without hearing ALL the evidence, then apply the "infallible rule"--make a correct measurement, and get dawn the saw; but just before you cut, place YOUR own heart and life through the same process, and it may modify your action.

      Finally, brethren in office and others, if, after careful measurement, you find you must cut, get it done at once. Sawing is hard, disagreeable work, and should be got over as soon as possible.

      I have been dressing up a quantity of timber for waggon wheels lately, Bro. Editor; and have been ruminating upon the points of resemblance between my spokes and felloes and my human acquaintances. There is a good deal of human nature in timber, or something very like it; and often when working a piece into shape, I have been reminded of some brother with whose disposition or character it corresponded.

      There is the light, brittle, short grained spoke, easy

to chop out and work up, but useless when finished; in fact, worse than useless, being a source of danger and expense to the owner. It is easily dressed, and looks well when completed, but gives way at the first heavy pinch, collapsing unexpectedly, snapping off as short as a carrot. I have met with several characters of this sort--men easy to be persuaded, ready to adopt any theory plausibly presented, always agreeing with the last man they meet; like a light spoke, they have no grain in them, and can never be depended upon; they will break short off at the first real test.

      A church with many members of this kind is in a bad state; it looks all right, but is in danger of a complete collapse the first time it gets bogged. A new wheel, made in one of our large cities, was brought to the shop the other day for a new set of spokes; every spoke was broken off, reminding me of a church I was once acquainted with, composed of light, brittle members, and which fell to pieces over its first real difficulty.

      Then there are the hard, rough, cross-grained spokes; these have plenty of grain, but it goes the wrong way, and turn the spoke how you will it is all alike; even when finished they look rough. Many of the red-gum felloes are the same, requiring much planing and patience, as they are apt to take the edge off the temper as well as the tools. But rough and cross-grained as they are, you can depend upon them, and when finished they pay for the trouble. How many crotchety, cross-grained brethren there are, rough it may be and hard to manage, but in all cases of difficulty sound and true? I sometimes think that much of the discipline our Heavenly Master brings us through, is but the chopping and planing away of that which is useless and superfluous, that we may be fitted for His work. And to some aged brother or sister wearied with life's trials and longing for rest, it may be a profitable reflection, that as soon as the Lord's discipline has sufficiently smoothed the heart's roughness, the planing will be over and the spirit fit to be polished, that it may adorn the heavenly mansion.

      Some of the spokes are straight-grained but not tough enough; they split too easily, and need much care in dressing, reminding me of those upright, down-straight brethren, perfectly orthodox and holding "right views," but always detecting heresy, and ready to fly at the least slip of the draw-knife. Other spokes, again, are straight-grained, tough, fairly easy to work, and when finished are both neat and durable. I am persuaded that these are represented by a large number of earnest, energetic brethren in the colonies, brethren who clearly understand and unflinchingly "contend for the faith once for all delivered to the saints." These are the right men to present a firm front and an effectual barrier to the flood of innovation which under the name of "expediency" or "progress" continually threatens the church.

      I close this paper by reminding my readers that, however good the material from which the spokes are made, they are quite useless unless well fitted and firmly driven into the "hub" or "nave" of the wheel; and it is the part which is hidden from view that gives strength to the wheel and holds it together. So the Christian has a life unseen by the world, which gives strength and durability to his outward profession--his "life is hid with Christ in God"; and as spoke touches spoke in the unseen centre, so in Christ our centre we meet; from Him we obtain our strength. He is the bond of union, and in Him, unseen by the world, spirit touches spirit and communion inexpressible is felt.

[Some of the older brethren will remember the celebrated Butchers-Haley debate on Baptism in April, 1882. Bro. Ewers, who travelled 180 miles to be present, in this article gives his impressions.]

      Yes, Bro. Editor, of course I went. I so rarely have the pleasure of seeing other wheelwrights at work, that I was glad of the opportunity of witnessing the labours and of examining the productions of two workmen so

skilled by repute in the use of edged tools as Messrs. Butchers and Haley. I have seldom left my bench so willingly as on this occasion, and have returned to it feeling that the time has been profitably employed.

      Viewing the tradesmen from a wheelwright's standpoint, I will briefly give you a few of my reflections and conclusions. From the practice I understand Mr. B. has had in this particular line of employment, I certainly expected to find him more proficient at the bench than he appeared to be. I could not help noticing that he seemed at times unable to lay his hands upon the tool he wanted, and not unfrequently selected from the scriptural tool-rack a most unsuitable instrument. At one time he would take a chisel too big for his mortice, and completely spoil his work by making too large a hole; at another time he would pick up a screw-driver to hammer nails with, or some other tool equally inapplicable for the work in hand. Still there were some good points about his workmanship--points worthy of commendation. One was his quiet, steady, plodding method of labour; I could not help admiring him. However great his blunders, however awkward his mistakes--even when his work frequently fell to pieces through bad jointing--he was always serene, and with an unruffled assurance he would calmly fix his scattered timber, with an apparent satisfaction which was wonderful to witness. Another commendable point was his ability in smoothing over a rough, unsuitable piece of timber. The smoothing-plane and sand-paper were frequently brought into requisition; cracks were puttied up, and the whole made to present such an appearance, that an unskilled bystander might have supposed it to be really good material, had he not the opportunity of comparing it with other workmanship on the spot. In my opinion; his chief faults as a tradesman are: First, want of judgment in the selection of material; and, second, inability to joint it firmly. As he is not without tact and shrewdness, I fancy his failings must be owing to his having served his apprenticeship in an inferior establishment,

instead of going direct to a "master builder" for his training.

      Of the other wheelwright, Mr. Haley, I have not much to say. I expected to find him somewhat deficient in skill in his first engagement of this kind; but soon found, however, that he was more than equal to the occasion. He clearly evinced by his handy use of the tools, by the superior material he selected, and by the care shown in jointing and framing his work, that he was a "workman that needeth not to be ashamed." The chief fault I have to notice is, that he appeared to be in too great a hurry; he evidently wished to do as much work as possible in the time, and this led him to neglect sand-papering. I once read of a giant killer that had not time to polish the stones to sling at his enemies. I thought of this as I sometimes saw Mr. Haley drive a nail home with such force that the hammer mark was distinctly visible in the finished work. As, however, it was strongly put together, this little defect may be overlooked, in the anticipation that with time and practice it will be speedily outgrown.

      My decided conviction is, that this contest will result in good to all who earnestly desire to be guided by the right. It cannot be otherwise if it leads us with rule in hand to carefully measure the work. A word of caution just here. See to it that you have hold of the "infallible rule"; that you use only the authorised measure, bearing the approved stamps; this alone can bring you to a just decision. Moreover, take care that the rule is complete, unbroken. I once knew a mechanic whose rule had a quarter of an inch off one end. It was scarcely noticeable, unless placed beside a perfect one, yet it was a constant source of trouble, continually causing blunders. He had possessed it so long that he did not care to part with it. It seemed like losing an old friend, but, at last he was compelled to throw it aside and procure a complete one. I urge you in like manner to have not merely the truth, but "the whole truth, and nothing but the truth" as your rule. "The law of the Lord is perfect."

      After three months' spell, Bro. Editor, I again take my axe to knock you off a few chips. I have had some rough timber to work on lately, all knotty and cross-grained, which has set me thinking about our twisted, warped brethren usually caked "crotchety," and it is really surprising to think of their number. Their name is legion. They are to be found in all churches, and are not limited to any particular class, age, or sex. It is difficult to arrange or classify them in groups, for each one is a separate class to himself, and cannot have his own personal identity obscured; nor do these crotchety brethren confine their attention to any particular subject or class of subjects. Nothing is too simple or sublime for them. The cut of the, preacher's coat and the grand visions of the Apocalypse equally furnish food for their vitiated appetites. Nothing is too sacred or mysterious for them to dogmatize upon; they boldly "rush in where angels fear to tread," and without hesitation or misgiving will soar into heaven itself, and daringly unfold with reckless assurance, the very hidden counsels of the Almighty, or will descend into hell, and not only fix its latitude and longitude, but graphically describe its tortures. As they are not bound by space, neither are they limited by time. The whole stretch from Eden to the New Jerusalem seems "one eternal now" with them, for they are as serene in their positive assertions concerning the minute details of the Lord's return as they are in their lucid explanations of the origin of sin. But our crotchety kindred do not confine their dogmatism to such abstruse subjects. They are to be heard discussing, or rather affirming, their ideas respecting every particular of church practice, and are never more comfortable than when ventilating their notions to the discomfort of others. The singing is too high or too low, too old-fashioned or too lively; it is out of harmony, and the choir should have an instrument, or a better leader, etc. The speaking is too humdrum, too long or too short,

too loud or low, too doctrinal or practical, too deep or simple, and above all is nearly sure to be "unsound." The church meets at the wrong time; the chapel is in the wrong place; they have the wrong speakers, the wrong officers, and the wrong methods, and so they go grumbling on, not only dismal themselves but making everyone else miserable around, while the 'devil rejoices to see his faithful servants so actively hindering the cause of Christ.

      Many of these peculiarly constructed brethren are not content with airing their dogmas, but must bring them to a practical issue. I read recently of one who is opposed to smoking (and I'm sure I hate it as cordially as he does), and who leaves the chapel when a brother in the habit of smoking rises to speak. I know of others who would not listen to a brother who was not "sound" upon the Advent question, or whose views upon God's dealings with the lost were supposed to be "peculiar" while the "open" and "close platform" discussion affords abundance of food for their hungry souls.

      I think that Disciples and Brethren (miscalled "Plymouth") are specially burdened with these warped and knotty folks. I suppose that not having sufficient liberty or license among the sects, they come to us to develop their peculiarities, and the Church of Christ becomes to them a Cave of Adullum--a refuge for the discontented. The practical question is, what we shall do with them. If they are young there is hope of curing the disease with judicious training, just as a crooked young sapling may be trained into a tolerably straight tree, but when old, a cure is well nigh hopeless. 'They remind me of some old pieces of timber lying outside our shop; they are warped and twisted, and have been lying so long that they are full of small sun cracks, and each crevice filled with sand. It will never pay to try to smooth them up; its just a loss of time and labour; they are so full of grit that the plane would be blunted the first stroke; better leave them alone. So with our well-seasoned, crotchety brethren. To take notice of them is a great mistake, for if you oppose them it is worse

than a waste of time, the only result being to increase their energy, while to give way, by endeavouring to please, is more foolish still; with each concession their demands would increase, until, like Diotrephes, they would lord it over the very apostles themselves were they here. But some may urge, "Does not Paul say, 'Let every one of us please his neighbour'?" Yes, but the full passage is: "Let everyone of us please his neighbour for his good to edification." To seek to please such characters is but to add to their inordinate self-esteem, and thus to do them injury. It would surely be better for all concerned if, as some writer has put it, these brethren died immediately after conversion.

      Perhaps the most injurious class of hobbyists are those whose crotchets are founded on truth. There is no error more common or dangerous than the promotion of one truth to the exclusion of others. A mind concentrated upon the mercy of God develops into universalism, while he who studies only His justice, arrives at the other extreme, and in like manner this error has been the most fruitful source of the many isms of today. What boundless mischief has been wrought by the "Faith alone and Works alone" theories; what profitless controversies have raged around the "word alone" and the "spirit alone" doctrines, and who can over-estimate the evil resulting from the persistent presentation of one or two truths accompanied by an equally persistent neglect of others? I have in my mind as I write, a well-meaning brother, with whom I was once acquainted, who frequently spoke in public, but who, whether preaching the gospel or exhorting the church, invariably wound up with baptism; whatever the starting point, the termination was always the same. This continual harping upon one string gradually led him to attach undue importance to a commonly neglected truth; and also gave outsiders the impression that baptism was our Alpha and Omega, while it caused a reaction against the subject in the minds of many of the brethren. There are two essentials to success in wheelrighting, Bro. Editor. One is

that the spokes shall be firmly fixed in the nave, and the other that they should be cut off the right length; and there are two essentials to real progress in the truth--first, to see that our teachings radiate from Christ, being firmly held in Him; and, second, to see that we give to each its due importance. A wheel with spokes of irregular length would be too lopsided to be useful, and many a time have the wheels of the gospel chariot dragged heavily from this very cause.

      As it is the end of the year, Mr. Editor, and we are cleaning out the shop, I send you a few odds and ends selected from the rubbish.

      Just before the close of my apprenticeship, I built a waggon for a customer, who, being pleased with it, evinced his pleasure by presenting me with two or three valuable tools. Many years have passed since then, but I have the tools still, and often, when using them, I think of the kindly feeling which prompted the old farmer to give me such practical encouragement. Many young apprentices in the Master's workshops are labouring hard for their Employer, and meeting with but little encouragement from those around. Give them a little sympathy, kind reader--just a little practical sympathy. Perhaps on your bookshelf or parlour table there may lie some valuable book which you have read and can dispense with. You don't know what a radiancy of golden sunshine may be flashed upon a toiling brother's path, by handing him such a work, accompanied with a cheerful smile. Good tools are often expensive, and for some reason the books which preaching brethren require are often beyond their means. Many books published by the brethren can only be longed for, as tarts are by the hungry urchin, who flattens his nose against the baker's window. Years ago, living in a remote¹ district in another colony, I was feebly trying to unfurl the standard of Primitive Christianity. There was no church within a hundred

miles, and there was much lonesome uphill work. I had but few tools, the writings of the Apostles and Prophets, "McGarvey on Acts," and "The Christian System," comprised my entire library, with the exception of "The Pioneer" and "The Advocate." While plodding on, and often wearily longing for "the fellowship of kindred minds," and feeling the need of help in the work, my whole life was brightened and lightened by the arrival of a large and valuable packet of books from a rich and kindhearted² brother in the city. That night my lamp burned till daylight; the next night I read till three o'clock; and for many weeks after I did not close my eyes till after midnight. All the treasures of "Reason and Revelation," "Memoirs of A. Campbell," "Office of the Holy Spirit," etc., were now mine; and as I gloated over them and devoured them, I could have laughed and cried for joy. Brethren and sisters who desire to help your paid or unpaid preachers, quietly find out what books are in their libraries; then go, or send, and buy them--"Lands of the Bible," "Life of Franklin," or any other new and useful book they do not possess, and thus you will not only encourage, but will enable them to more fitly engage in the noblest business of earth the work of saving sinners and edifying saints. Some of you might study these hints with a view to New Year's gifts.

      Brethren of the platform, too, may learn from my story to adapt their language to their hearers. I have read of a doctor who sent a prescription to a man in an illiterate district with directions that it was "to be taken in a recumbent posture." His wife had never seen a recumbent posture, and sent next door to borrow one. The messenger vainly tried every house in the street; no one had seen such a thing, save one old lady who "only had one and had lent that the day before." I

do a little preaching and exhorting myself, and when, after spending some time over books of scholars, I, find myself occasionally using one of their "dictionary words," I remember this story, and it does me good. Of course, this will not apply in the same degree to highly cultured audiences; still, in all large congregations there are many poorly educated who desire to be told "the old, old story" simply, that they "may take it in." I like those words, "that I may take it in." Some people would have written "that I may be enabled to comprehend it," but it is far sweeter and more expressive as it is. The "model preacher" so adapted His language to the multitude that the "common people heard Him gladly." Let us imitate Him.

(The articles under this title, and now given in part, appeared in the "Pioneer" during 1883-4 above the pen name "Eta.")

      Under this heading, Bro. Editor, I purpose sending you a few jottings from time to time. But your readers must remember that, as I am not a jeweller nor watchmaker, I make no pretentious to polish; nor do I use emery cloth to burnish my forgings. All Davids have not a brook at hand with smooth stones for their slings; but it may be that the rough ones will sometimes prove effectual in our battle with the giants.

      "Man is born unto trouble as the sparks fly upward," Job was told by one of his comforters, when in the midst of his calamities. Did you ever notice the sparks as they fly from the forge when the bellows roar, and how when the iron was drawn from the fire, each blow from the sledge scatters them in every direction? As I look at them sometimes I think this illustration of Eliphaz may be extended. I notice that it is not only as natural for man to have trouble, as for sparks to fly upward, but that his troubles, like sparks, are almost innumerable. "Man that is born of a woman, is of few days and full of trouble," groaned Job, and. Paul re-echoes, "We are troubled on every side." Is not this your experience, brother? sister? How continually like Martha we are, "troubled about many things." But I direct your attention again to the glowing sparks, and we notice how transient their life, most of them die as they

are born. Where are your troubles of a year ago? You have forgotten the very existence of most of them, as completely as the smith forgets the sparks that fly from his fire. As the sparks vary in direction and intensity, so it is with our troubles, but even the most powerful are soon gone, and, as we watch the sparks die out, we remember how Paul has written of "Our light affliction which is but for a moment."

      Yes, it is hard work, hard and hot and dusty. I think few men work harder than a blacksmith. He earns his wages. Often he works all day long over a hot fire, perspiring freely, and when the day's work at last is done, he is too tired to eat, too weary to read or study, and goes to his bed just worn out. What a graphic description is that in Isaiah 44:12: "The smith with the tongs both worketh in the coals, and fashioneth it with hammers and worketh it with the strength of his arms. Yea, he is hungry, and his strength faileth; he drinketh no water, and is faint." Isaiah was a close observer, and saw what many onlookers see not. They see the glowing fire, the hissing iron, the brawny arms, the crushing blows, the finished work, and all the display of muscular strength; but they do not see the weariness, the sheer exhaustion which overcomes the desire for food, and the continual thirst that water will not quench. They do not see how often "his strength faileth" and he "is faint." And why does he work so hard? What is it reconciles him to his labour? "The hope of reward sweetens the toils." At the week's end he receives his £3, more or less, which he reckons compensation for his work, and, if his employer is a considerate man, he perhaps also receives a word of commendation which cheers him to renewed energy.

      As with the smith, so with the earnest Christian workman; his is often hard dusty work, with much to discourage

and weary him. Sometimes he feels at the close of a hard day's labour that his head will ache and his heart will sink. Onlookers are not all as observant as Isaiah; they hear his sermons or exhortations; they notice his public efforts, observe the energy displayed, witness his successes and perhaps share his joys; but they do not always see his heart-weariness, or know when his spiritual "strength faileth," and he "is faint." Fellow workmen--and all Christians are surely workmen--when tired and worn, just think of the reward we shall receive when our Saturday night comes, and our Employer shall "reward every man according to his works." Does not the hope of this sweeten your toil and cheer you when downhearted. Is it not sweet to know the reward is great and certain, that our Master never defrauds His men, but fully rewards us for every blow we strike for Him. Then, "let us not be weary in well doing; for in due season we shall reap, if we faint not."

      "Strike the iron while it is hot" is one of the most common sayings drawn from our trade, and as it covers a principle of far wider application than a blacksmiths' shop, I make it the text of a short sermon.

      It seems to me that Christian workmen have two things to do. First, to get the iron hot, and second, to strike it. It is hard to say which requires most wisdom and judgment in order to skilful accomplishment. I have known brethren who were good at warming up their hearers till they got them all of a glow, but who sadly lacked judgment when it was time to strike. Others again have order and method in striking cold iron. It is good for inferior mechanics to watch a first-class tradesman at work, and to imitate him. In Acts 2 we see Peter at work. How carefully he "made up the fire"; how cautiously he removed everything that would

"prevent a heat"; how skillfully he brought the "blasts" of truth to bear upon the material, and with what force brought the bellows' handle down for the last blast (verse 36). In the next verse we see the glowing material in a state of "welding heat." Now is the time to strike, up goes the hammer and (verse 38) the first blows are struck. As we watch him we see (verse 40) falling fast and heavy "many other" sledge-hammer blows, till (verse 41) the finished work lies on the shop floor before us. It was severely tested, but stood the closest scrutiny, and from this time (verse 42) "continued steadfastly" in the building (verse 47), for which it was manufactured.

      Here then, fellow workmen, is an example for us. Let us get the iron hot first. It's no use striking cold iron, but when the iron is hot, down with the hammers, strike just where and how the apostles did. Don't strike too lightly for fear of hurting, and don't leave off too soon; keep right on without consulting your own feelings till you have shaped the material to the pattern the Master has given you.

      I hear there are frequent enquiries about sparks, but the fact is, I have been so busy these several months past that I have had no time to attend to such trifling things. When a man's mind is fixed upon his work, he pays more attention to the iron than to his sparks.

      And yet, small and insignificant as they are, sparks may do immense damage; they have a mighty power for mischief when they get the opportunity to exercise it. I was once working in a shop where several wheelwrights were employed. A spark, unnoticed, fell amongst the shavings against the board wall, and before it was seen the shop was on fire. Fortunately for the owner, we got the fire under before it had done much damage; but before now, whole shops have been burned down by little sparks.

      Recalling this incident has set me musing. What a quantity of sparks are flying all around, and how many churches have been burnt--some wholly destroyed--by them. It seems to me that the Church is just like a workshop, where tradesmen and apprentices are labouring for the Master; some of the hands are careless, and shavings are left lying about, where sparks are sure to fall, and the smiths working away thoughtlessly send the sparks right into the crisp, dry shavings. A fire springs up, the shop is in an uproar; work is neglected, and it is well for the Master's interest and for all hands if the fire is subdued before the Church is burned up.

      Here is one man working away something has gone wrong; maybe his wife has offended him, or perhaps the Master has put another man above him, or he has somehow got out of bed on the wrong side, and starts the day badly. At all events, he is in a temper; see how he pulls down the bellows' handle and makes the sparks fly in all directions; watch him bring the hammer down with a vengeance. "A little more steady work, my friend, and not so many sparks of passion." Is it any wonder those hot fizzling sparks set the shavings in a blaze? I have often noticed that in a Church, if any temper sparks fly about, there are sure to be shavings near by to catch them, and the Church is soon in an uproar.

      We sometimes find brethren who are full of fun and jesting the jokes fly round like so many harmless sparks, and are lost sight of by their authors There may be, and often is, some inflammable material close by, in the shape of weak brethren, in whom the sparks rest and smoulder, and finally burst into flame. I would urge our funny brethren to be more careful of their sparks, and avoid "foolish talking and jesting which are not convenient."

      I was brought up on a farm and have had a good deal to do with agriculture. It's hard work, and there's a deal to dishearten one, especially the last few years; but I like it for all that.

      One reason why I like it is because there is so much about it in the good old Book. It's true the first "tiller of the ground" was not up to much, and forfeited his selection through not complying with the conditions of the Act, and his eldest son turned out even worse than his father; still, some farmers have been grand men, and from the time that Gideon was called from threshing wheat, to take a prominent part in the Master's field, numbers of farmers have realised that their "field is the world" and that "the seed is the word of God."

      There is much discouragement in farming of late years, especially in wheat-growing. The seasons have been so dry, the crops so poor, and the prices so low that one feels like giving it up altogether. However, the Book says that "in due season we shall reap if we faint not," and although this may not refer to wheat-growing, it is a sort of encouragement to us.

      After all, I think we get as good crops as the preachers do, and they don't seem to get low spirited. As I think of the amount of spiritual seed sown which never even, germinates, I wonder they don't more often grow disheartened.

      Then, again, of the seed that starts, how much is choked with thorns or is killed through growing on rocky ground. The birds do a lot of damage to our crop, but nothing to what the unclean birds of hell do to the preacher's seed. When I was living in Mt. Gambier the cockatoos were no end of trouble, and father was at his wits' end to know how to get rid of them. They are so cunning, too; two or three of them would sit on the trees keeping watch, while the rest pulled up the young wheat. They often reminded me of the birds Christ speaks of in the parable of the sower. How cunning Satan is! He's always about when seed is being sown. I'm sure he's a regular attendant at the preaching of the Gospel, and he sets the Christians a good example in this respect; then, too, he's always in time. I used to think there was nothing good about him, but we might surely learn from him to attend and be in time at all the meetings. But we should not, like him, go with a bad purpose. He goes to watch the hearers, and "when they have heard, Satan cometh immediately and taketh away the word that was sown in their hearts." Ah! he's a cunning old bird, and not to be caught with chaff.

      No, pastoral work, like agricultural, requires just three things in order to permanent success:--Common sense, experience and love for the work. Whatever more is required, these are indispensable. Many a farm and Church have been spoiled just for the want of a little common-sense. It's no use sowing wheat in December, or ploughing up the weeds when they have seeded. To do the right thing at the right time requires common-sense. Experience, too, is requisite. An old experienced farmer laid it down as a rule that a man should be "not a novice" at farm work, in order to manage his farm properly. Nothing is more offensive to a thoughtful mind than to see a "novice" lord it over "God's heritage."

      "But must not our young men do farm work to gain experience?" Of course they must. Some good people seem to fancy that a young man should never speak in public till he is a first-class hand. Away with such a thought. Let the young men who wish to be farmers go to farm work under the direction of competent farmers, and let the young men who wish to be teachers and preachers be set to work at once by qualified men. That's the way they make farmers where I came from. Can anyone show me a better? Of course, if a boy turns out a numskull, he'll never make a farmer, and had better be sent to some other work, and if a would be speaker, after a fair trial, does not succeed, the elders act wrongly to the Church and to him if they don't give him a gentle hint to hold his tongue; only don't condemn him without a fair trial.

      "In this respect we follow the example of the Apostles. Are we wrong? Imagine, sir, if you can, the Queen at war with Russia, sending an ambassador with a message of peace, who, after delivering a message extolling the goodness of his monarch, passes round the hat to the Russians for a collection. Would it magnify the character of that monarch in the minds of the Russians, when they found her ambassador appealing to her enemies for money to buy food and clothing? Would not the people reason that if he were really sent by the British nation, he would be supported by British subjects, and if our King has sent us, will He not see to it that we are supported without appealing for assistance to those who reject Him? I assert again, without fear of successful

contradiction, that the money hunting practices of today are dishonouring to our King, and a foul blot upon the sacred name of religion. Just fancy Peter and Paul in such modern abominations as "fancy fairs," "shooting galleries," "lotteries," "lucky bags," and other kinds of sanctimonious gambling and money-grasping advocated by our spiritual guides ( ?) in the name of the religion of Christ.--From "Pioneer," 1884.

(From some thousands of Editorial Notes, the following, written in the closing years of his life, have been chosen. All phases of our work found a ready response from his heart and pen, and the "Notes". included in this chapter are an evidence of his great devotion to the Plea, his sympathy with all departments of our Church work and his strong opposition to the forces of evil.)

Taken when in Mt. Gambier, 1874. Age 21.

      If we are to grow into a prominent position in the distant future, we must take decided steps in that direction in the near future. It is inconceivable that we should be content with the slow steady progress of the past. Among other essentials to rapid and substantial growth is a greater supply of able and consecrated preachers.

      The time has gone past in which to send the cream of our youthful talent to assist the cause in the United States. We must train our own preachers. Something is being done along this line in Melbourne and Adelaide, and it is good as far as it possibly can be under the circumstances, but at the best these movements can only be regarded as stepping stones toward the establishment of a College in which able educationalists shall devote their whole time to the development of the talents of young men who desire to devote their lives to gospel work. Surely the time has come for a forward movement.

      Are there no brethren willing to devote a portion of their wealth to this much needed enterprise? Are not the rank and file of the brotherhood ready to assist? We have our Home Mission Sunday and Foreign Mission Sunday; is it not time, to have an "Education Sunday," in which the claims of such an institution could be placed before the churches, and a contribution taken up? It must be evident to even the most dense of our readers, that if we are to occupy a position by the side of the large bodies of the lard, we must have leaders who are abreast of the times; men of culture and ability whose presentations of the truth shall command the hearing and respect of the thoughtful. We need not merely one or two of these in our large cities, but scores of them scattered throughout the Commonwealth. Until we are thus equipped we cannot expect to take the place which the importance of our plea demands we should. One of

the most essential requirements of the opening years of the new century is an efficient College of the Bible.--(7/3/1901.)

      While we are rejoicing and have cause to rejoice, over the progress of the plea presented by the advocates of a return to the simple Christianity of the New Testament, the fact remains that compared with what is yet to be accomplished, the work of the past is comparatively small. In all the States there are large towns where the plea has never yet been heard, and immense districts where not a single church of the New Testament order is in existence. And yet the doors are open and the way clear for us to enter in and take possession. Fresh agricultural areas are continually being opened up, but as a rule other religious bodies step in before us, and when at length we seek a footing, we find the ground occupied. This ought not so to be. We are continually planting new churches in old districts where we have to pay high prices for land and where we must erect expensive buildings to compare with those of other congregations if we are to make progress. If we secured land in new towns at first cost and erected temporary buildings, the expense would be slight, and the cause would grow with the growth of the district and with much less cast than in the older settlements. As our State Conferences are now establishing Church Extension Funds; it is a question whether a part of their income might not be more profitably spent in securing allotments in new towns. If after a few years it is found impracticable to build, the land could be sold at a profit in most cases, but on the other hand, the securing of land in a town once fairly established map become a financial impossibility. It is even a question whether a small proportion of Home Missions income, say five or ten per cent., might not advisedly be set aside for this purpose,

      We need to make the most economical use of the funds at our disposal, and this idea commends itself to some business men.--(21/9/1911. )

      In one of the States the secretary, in forwarding the Home Mission offering, taken up last month, wrote, regretting that some of the members refused to contribute. The reason is thus stated: "They won't help the Home Mission fund because you sent help to other places, but no help to this place." Home Mission Committees are fallible and make mistakes. It is conceivable that help ought to have been sent to the church in question, but evidently in that State the Committee felt that other places were more needy, more promising, or in some way had a prior claim. Probably, if these good brethren keep knocking at the door and make out a good case they will in time receive attention. But is the excuse given a valid one? At least three-fourths of our churches receive no direct help from the Home Mission Committee. They might as reasonably decline to assist as the brethren referred to, but if they did the cause of Home Missions would immediately require the undertaker's services. A moment's reflection will show that contributing for local work is not assisting Home Missions. The excuse given reveals the very essence of selfishness. It is essentially anti-missionary. If it prevailed, Home and Foreign Missions would necessarily die. We refer to this communication because we fear the case is not an isolated one. With too many brethren the main idea is to get good, rather than to give it to others. They are sponges rather than fountains. They attend church for the blessings they can receive rather than for those they can convey to others. To them the church is a hospital in which to be nursed instead of a field in which to labour. It seems almost impossible for them to conceive that the Lord may be as well pleased with the

conversion of men outside of their immediate circle as with those of their own neighbours. The greatest foe of Christianity in the Church and world is selfishness, and the complaint made by the brethren to whom we've alluded grows from the same root.--(14/3/1912.)

      We need more evangelists, trained men who shall devote their lives to the ministry of the gospel. But in dour realisation of this need is it not possible that we may overlook the still greater need that all our members should be soul-winners? It has been well said that the world will never be saved by paid officials. There must be "an effectual working in the measure of every part" of the body is to make an adequate growth. We must not depend upon our evangelists to do our work. This can only be done by us. We have sometimes thought we have detected a growing inclination to leave all the preaching to the salaried preachers. This would be an error fatal to our future progress. 'Our success, in the past has in no small degree rested on the unpaid labours of a noble band of self-sacrificing pioneers, men who for love of the cause in which they believed went forth without remuneration preaching wherever an opportunity presented itself. It would be almost suicidal to the cause for the unpaid men to drop out of the work. We have in Australia and New Zealand many hundreds of bright, intelligent young men who at present are doing little or nothing in Church work. They have not the technical training and may never obtain it in order to become efficient evangelists, but they have the talent and ability, if cultivated, to make them good church workers and preachers. What they need is encouragement and opportunity. 'Some, with sufficient strength of character, will take the initiative and make opportunities for themselves, but the great majority require stimulating with kindly notice and tactful suggestion.

      We may in time have hundreds of gifted evangelists, and we need them, but if we fail to develop the abilities of our own rank and file, we can never take the place among the religious forces of the world which our plea demands that we should occupy.--(21/3/12.)

      How much the cause of primitive Christianity owes t the consecrated zeal of its pioneers is sometimes overlooked. They had, in those early days, no regular preachers to do the work nor the means to support them, but the work was done, and well done. To walk eight or ten miles, or to ride fifteen or twenty miles on horseback to preach, was a common thing. Roads were rough, converts were few, and criticism was common, but the fire was kept burning, and the workers scarcely realised themselves that they were making sacrifices, so much did they love the work. They, had imbibed the spirit of One who said, "My meat is to do the will of Him that sent Me," and with untiring energy, and unfaltering zeal, they pressed on, not only keeping the old flag flying, but ever establishing new outposts and gaining ground from the enemy. Many of our strongest churches to-day were founded by faithfulness of the few who through evil report and good report toiled on with resistless perseverance until permanent victory was achieved. It was the work of such heroes that made possible the advent of men like Earl, Gore, Surber and others, who, building upon the foundation so well and truly laid, were thus enabled to at once bring into public prominence the distinctive plea of the disciples of Christ. And what was true of our larger cities was true of scores of our country districts, where brethren meeting in twos and threes to break the memorial loaf, and as occasion offered proclaiming the ancient gospel to their neighbours, thus planted causes that are flourishing to-day. All honour to those grand old men and women who now rest from their labours, but whose works do follow them.

      It is a question whether the old spirit of missionary zeal is as much in evidence among the rank and file of our membership as it was forty or fifty years ago. The few scores of those days have grown to tens of thousands; the humble meetings held in cottages or unpretentious halls, and conducted oftentimes with but faltering orator, and worse music, have given place to crowded congregations in elegant church buildings, with college trained preachers and well conducted choirs. But it will not be urged that there has been a corresponding growth in zeal and sacrifice for the work of the Lord. It would rather appear that with growth in numbers, popularity and educational efficiency, there has been a shrinkage of general individual effort and personal self-sacrifice. There are still many noble souls willing to work without pecuniary remuneration, and at considerable inconvenience, but we doubt whether such cases are not much more exceptional than in the earlier days. Is there not often a difficulty experienced in inducing brethren with the requisite ability to lose time and comfort to attend a preaching service when the congregation is small and the cause weak? On the other hand, are the small churches as appreciative as of old? We are not sure that the general desire to have an evangelist is wholly a healthy sign. We need more evangelists, certainly, but we need also more general workers, and a more general appreciation of their work.--(10/10/12.)

      The question of Christian union has been in the air for some time, and appears likely to remain there for the present. To some it appears impracticable and therefore undesirable, while to others it seems undesirable and therefore becomes impracticable. The majority of our readers, doubtless, regard organic union on a Scriptural basis to be within the reach of practical realisation provided there

be first a willing mind. As has been frequently pointed out, a couple who earnestly desire to marry can generally overcome the obstacles in the road. "Where there's a will there's a way." But if on either side there exists an unwillingness to enter the bonds of matrimony, difficulties that could otherwise be removed immediately become insurmountable. It must be frankly admitted that many of the negotiations to promote union are about as profitable, to use a homely illustration, as an attempt to shear a pig, and result in "much cry and little wool." When the Scriptural basis of union, as presented in Eph. 4:3-5, is proposed, insuperable difficulties at once arise. The fact is the majority of denominational leaders have no real desire for union unless it can be accomplished on the lion and lamb system, and they can do the swallowing. They are prepared to unite on the give and take principle, provided they do the taking and the other party the giving. Our contention is that the matter of union must be settled by an appeal to the Word of God. It is not a question of giving and taking, but of an investigation of the teachings of the Holy Spirit in His Word, and with mind open to receive them wherever they may lead. This is the position that has been adopted by those known as Christians or Churches of Christ, who for the sake of union have abandoned denominational names, creeds and usages, and who are pleading for a union of all upon the clearly revealed and generally admitted teaching of the New Testament. They believe that disunion is caused by the introduction of unscriptural doctrines and practices, and that people differ, not about what the Scripture clearly says, but about what it does not say. Their suggestion is not that any one denomination should be absorbed by another, nor that denominations should make concessions to each other in order to union, but that all parties should agree to unite upon what the New Testament most plainly teaches, and anything not expressly taught there should not be regarded as a test of fellowship or condition of union. To us, with our experience as an organic movement largely composed of people who have come out of the

various denominations, this appears a simple and practicable solution of a union problem. The one great difficulty is the lack of a desire for union sufficiently strong to lead denominationalists to be willing to sacrifice denominationalism.

      If the suggestion in the preceding note were generally adopted, what would the united church believe and teach? It would certainly believe that there is "one God and Father of all," and "one Lord," the Saviour of the world. It would then accept him as "the Son of the living God," who "went about doing good," and who "died for our sins according to the, Scriptures." It would believe that "He rose from the dead the third day," that He commissioned His disciples to "go into all the world and preach the gospel to every creature," and afterwards "ascended into heaven." It would affirm that there is "one Spirit," who was sent to the apostles to "guide them into all truth," and that He is "given unto all them that obey God." It would accept the statement that there is "one body," the Church, which is "the body of Christ." Its preachers, when preaching the gospel, would state that "he that believeth and is baptised shall be saved; but he that disbelieveth shall be condemned," and would instruct inquirers to "believe on the Lord Jesus Christ and thou shah be saved"; and also to "repent and be baptised in the name of Jesus Christ unto the remission of sins." Its converts would "go down into the water" and be "buried in baptism" and "rise to walk in newness of life." Its members would "come together on the first day of the week to break bread" and "continue steadfastly in the apostles' teaching and fellowship, in the breaking of bread and prayers." They would be animated by the "one hope" of a returning Saviour and "a crown of life," and "having this hope in Him" would "purify themselves

even as He is pure." All these and other things expressly and beyond all doubt, clearly taught would be unreservedly accepted, and, such churches would be "churches of Christ" or "churches of God," being entirely composed of "disciples of Christ called Christians." On the other hand they would have no controversies or divisions over such matters as the baptism of infants, monthly or quarterly communion, the appointment of popes, archbishops, archdeacons, right reverends or any other reverends, prayer books, Athanasian creeds or any human creeds or confessions of faith, unbaptised membership, open or close communion, Ecumenical Councils, or any legislative ecclesiastical assemblies, denominational nomenclature and many other existing points of difference, for the simple reason that they would not be so much as named among them, not being even mentioned among the teachings or practices presented in the Word of God. Is it unreasonable to suppose that such a proposition should commend itself to all who earnestly desire the union of the people of God? If, as Chillingworth said, "the Bible and the Bible alone is the religion of Protestants," and if Protestants really believe this, surely union on the Bible to the exclusion of everything else should be within reach.--(27/2/13.)

      All Australasia has been alarmed over the outbreak of smallpox in New South Wales and New Zealand. In the Dominion there have been a few deaths, but so far none in the Commonwealth. No expense is being spared to have the disease stamped out, and in addition to the Government precaution, tens of thousands have submitted to the expense and inconvenience of vaccination. And yet, at its worst, smallpox is not one tithe as dangerous to the community as intoxicating drink, which we are assured on high authority does more harm than war, famine and pestilence combined. But we quarantine the

one and license the other! Thousands of our brawniest and brainiest men have gone down under the curse of drink, but we continue to provide facilities for the untrammelled extension of its death-dealing power. When we are sane enough to treat drink as we treat the lesser evil, smallpox, no expense will be spared to stamp it out, and when the country is once clean the strictest vigilance will be exercised to prevent its reintroduction, The strange thing is that while the public are well-nigh panic-stricken over the arrival of a disease, which so far has not claimed a single victim in the whole Commonwealth, they accept as a matter of course the existence of an evil which is striking down its thousands. But the smallpox has no friends, while the greater evil is entrenched behind the vested interests of an army of brewers, wine and spirit merchants, publicans and Christians (?), shareholders in the pecuniary profits of the diabolical business, who are all fighting for its perpetuation and extension.--(7/8/13.)

      An exchange tells the story of a man in a telephone box who could not hear his friend at the other end until he closed the door and thus shut out the noise of the street. The moral, of course, is that the noise of the world often hinders our communion with God and prevents our listening to His message. And this is true. The real difficulty of the man who does not understand the will of the Lord is not that the Master's word is indistinct, but that the listeners' ears are so occupied with other sounds that they do not grasp the full import of His message. If we would shut ourselves in with God there would be no difficulty in learning His will. An anxiety to know in order to obey will lead us to close the door and shut out the confusing cries of the world. "If any man willeth to do His will he shall know of the doctrine."--(14/8/13.)

      The unique position of the people who are pleading for a union of all Christians by a restoration of New Testament Christianity is well put by the Christian Standard in the extract we published last week. While other communions are considering the propriety of uniting upon a basis of compromise, each giving up some distinctive peculiarity for the sake of the union, we, perhaps unfortunately, are not in a position to meet them halfway. The simple fact is that we have already given up our distinctive peculiarities, and the only peculiarity that remains is that we are practicing and pleading for the very things which all admit to be right. All Protestants agree that the Word of God is a sufficient rule of faith and practice, and the have thrown aside all human creeds and confessions to accept that and that alone which all declare to be sufficient. The immersion of an earnest believer is admitted by all to be 'baptism, while there is controversy about the practice of sprinkling or the Scripturalness of baptising infants. We have already given up the disputable for the indisputable. Denominational names are hindrances to union, and we have given them up also. All unite in their admiration of the name which is above every name; they love to be called Christians, and contend their churches are churches of Christ, churches of God. So we simply adopt the names which all love, and have given up all the appellations about which there is dispute and upon which union can never take place. It is admitted on all sides that the primitive churches consisted of a baptised membership, and here, again, we merely put into practice what is accepted in theory by all. The early Christians, beyond the shadow of a doubt, "came together on the first day of the week to break bread," and while some may prefer a monthly, quarterly or annual communion, there is no controversy about the Scripturalness of a weekly observance. Here, once more, is common ground, and we have already given up the controvertible for the admittedly

Scriptural. In all these and other matters those who are criticised as being "so uncompromising as to abate nothing of their claims with a view to securing the desired end" have already abated everything. It is their misfortune to have been the pioneers in the matter of giving up until they have nothing left to give up. At least, so it seems to them. But their very plea for union on the New Testament basis involves their readiness to receive fresh light, and any suggestions professedly along New 'Testament lines must ever meet with their sympathetic consideration. In the meantime they ask what more they can give up while remaining loyal to the Protestant principle of being guided by the Word of God. If all bodies are prepared to eliminate from their platforms as a basis of fellowship the practices and doctrines upon which the New Testament is silent, and to practice and teach the things which all admit to be right, the union of churches will soon be within measurable distance.--(26/2/14.)

      The principal object of our Conference meetings is the extension of missionary enterprise. We collect statistics, publish reports, and discuss co-operative work in connection with our College and other interests, but these are all subservient and contributory to the one absorbing purpose of gaining souls for Christ in the home lands and the regions beyond. This is the great object in view, and while we avoid interference with the independence of the individual churches and their internal affairs on the one hand and the mere enjoyment of social and spiritual fellowship to the neglect of practical issues on the other, the intellectual abilities of our ablest thinkers and earnest workers are devoted to the solution of the greatest and grandest of all problems, how to reach the people with the gospel of Christ. There are important political questions pressing for attention and solution, but greater than all these is the need of vital

Christianity, and the principles of the religion of Christ received and applied will overcome the world's difficulties.

      While others are discussing knotty theological and social questions, our Conferences devote their energies to the work of evangelisation. This has been the secret of our success in the past few years, a success that is challenging the attention of our religious neighbours, and which if continued will within the comparatively near future constitute us one of the great religious forces beneath the Southern Cross. There are many large towns and new fields in our great country as yet unoccupied by those pleading for the complete restoration of primitive Christianity, and until the New Testament banner is unfurled in every city and settlement of Australasia, our work in the home lands remains undone. Then, there are the immense heathen fields with their teeming millions, whose tremendous need appeals to us with an ever-growing intensity. As our home work grows, our foreign must also extend. Let us ever keep in view that the one exclusive purpose of every Conference is evangelisation.--(26/3/1914.)

      It is deeply interesting to notice how the news of the war is being received. There are those who actually rejoice in the fact of this colossal conflict. To them it is the cause of pleasurable excitement, largely arising from the conviction that the combined forces of Britain, France and Russia must be victorious, and their enemies be humiliated. These find an outlet for their enthusiasm in the waving of flags and shouts of loyalty. Then there are the people whose hearts are filled with fear, who dread the worst, and who at the best see nothing but hardship and privation, especially for our own population. Others think they discern the fulfilment of prophecy and are led to closer examination, and in some

cases to more dogmatic interpretation of apocalyptic symbology, feeling convinced, as many in all ages have done, that the principal prophetic utterances were made with special reference to their own time. There are not even wanting those whose worst passions are intensified by the news of national strife, and who in their bitterness and lust for blood can only "see red." But we rejoice to know that many will be led into closer dependence on God, and, in the realisation of their helplessness to avert the consequences of this fratricidal struggle, will find comfort in the thought that "The Lord God omnipotent reigneth." These are not the times for frothy bombast on the one hand or craven fear on the other. The man who believes in God can afford to be calm and confident. The nations may be convulsed and the whole world shrouded in gloom, but still

      Whatever views we may take of prophecy, the justification of war, the duration of the conflict, or its direct or indirect material results, we have the assurance that this is included among the "all things" which are working together for good. It is as certain as the shining of the sun that out of this awful carnage and wholesale murder, out of this inhuman strife and bloodthirsty bitterness, out of this unholy ambition and ungodly greed, there shall be born a brighter era; and it may even be that the fact of this war shall mean the impossibility of tear in the future. At all events, God lives, and as in His laboratory of nature the poisonous vapour of the filthy cesspool is transmuted into the pure and fleecy cloud, so in the working of His providence the wrath of man shall be made to praise Him, and the blood of conflict shall fertilise the soil from which shall spring the flowers of human happiness and spiritual prosperity. The sincere Christian, then, may well possess his soul in patience and remember the words spoken

when Judah was alarmed at the prospect of annihilation by the Assyrians: "In quietness and in confidence shall be your strength."--(13/8/14.)

      There are those who object to the attendance of children at church on the ground that they disturb the quiet and order of the service. It is not easy for a child to learn "the difficult art of sitting still." But, after all, this is a selfish argument. Better to have a child a little restless in church under the parent's eye that possibly in mischief at home or in the street. We plead for the good old custom of family attendance in the family seat, the children sitting with the parents. Of course, the services should be rendered attractive to children, who pay more attention than is often supposed. The writer remembers to-day several of the texts and impressions made by sermons in his mischievous childhood days. And why should not children, members of the church, boys of 14 or even less, be called upon sometimes to announce a hymn or read a chapter in the morning service and the whole church be led to realise that the church programme is for lambs as well as sheep? It is said that a deacon once complained to Dr. Dixon that he neglected the sheep to feed the lambs. The doctor looked at him, and said: "Why, deacon, God bless your soul, you don't need food, you are such a fat old sheep you can hardly walk. What you want is exercise." We must not expect too much from our children. "Christ taught that men should be converted and become as little children; we teach that children should be converted and become as grown men." While we rejoice at the decided advance in Sunday School methods, we venture to plead for increased interest on the part of church officers and preachers in the attendance of children at the regular church services, and in provision being made for their interest. No church can be regarded as in a healthy state in which there is not a large attendance of children. (1915.)

      It is not unusual, especially among our Baptist brethren, to speak or write of "baptism by immersion," which they advocate as the "right mode of baptism," while "baptism by sprinkling or pouring" is a wrong "mode." Of course, a little reflection will show that if baptism is immersion, it is incorrect to speak of "baptism by immersion." We might as well speak of "immersion by immersion." We do not regard immersion as "the right mode of baptism," but as baptism itself, and we do not object to sprinkling because it is a wrong "mode of baptism," but because it is not baptism at all. There are different modes of baptism; in Russia, we understand, the mode is for the candidate to kneel in the water, and the baptist presses his head forward beneath it. In Australia the candidate stands, and is gently lowered backward until the body is baptised, but in each case the act of immersion or baptism is performed. There is a sophistry in the general use of the term "mode of baptism." If immersion, sprinkling and pouring are modes of baptism, whether right or wrong, what is the thing itself of which these are the modes? To speak of immersion as a mode of baptism when it is baptism itself is a concession to those who do not accept it as such. Clearness of thought should be manifest in clearness of speech. It is as sensible to speak of "baptism by sprinkling" as to speak of "immersion by sprinkling." By the universal consensus of lexicographers and Greek authorities, immersion is baptism, and--this being so, it is manifestly absurd to call it a "mode of baptism," and equally incorrect to call sprinkling or pouring wrong "modes of baptism." They are not and have nothing to do with baptism, which is immersion, if we are to accept the scholarship of the world. This may seem a trifling matter to some, but as the sentiment for union grows, and as the matter of Christian baptism is one of the subjects which will have to be discussed in order to Scriptural union, it is as well to take the Scriptural position and to have it clearly understood.--(19/2/15.)

      Our workers in the past have met with considerable encouragement in evangelistic efforts, and are admittedly behind no people in Australasia in this recruiting success. This is doubtless largely owing to the distinctive note that has ever characterised their preaching. "They are persuaded that as a people we have a distinctive mission, and in this profound conviction they have pleaded for a return to the New Testament plan of salvation. The public like a definite outspoken message, and are got readily influenced by timid and pious platitudes. Without Christ men are sinners, and must be lost. The way to become Christians is to accept Jesus as the Son of God who died for our sins, and with unfeigned repentance to confess our faith and be baptised. The faithful proclamation of the facts, commands, and promises of the gospel, together with the solemn warnings of the inevitable punishment of those who reject or neglect the great salvation, has not failed to win men and women in the past, nor will it fail in the future. Any toning down of the gospel message is simply suicidal. Even as a matter of policy; apart from the question of faithfulness, nothing is to be gained by trimming our sails to catch the breezes of popularity. A loving, earnest, uncompromising presentation of the old Jerusalem gospel is the surest and shortest road to success. As a matter of simple fact people are more readily won by a message, the acceptance of which means sacrifice to them, and are worth more when they are won. This has been the secret of our success. We have called upon sinners to openly confess and be baptised, and we have urged sectarians to come out of denominationalism and unite with us in our plea for an unreserved return to the spirit, ordinance and polity of New Testament Christianity. It were too much to affirm that our methods of work or modes of expression have always been the wisest, but that our position is unassailable and our plea irresistible the record of the past hundred years abundant

manifests. Now that our position has been gained among the strong religious forces of the land, and we can therefore no longer be ignored, we meet with much more cordiality from our denominational neighbours. This is well, and should be appreciated, but if we are to continue to maintain our progress it can only be by the continued faithful proclamation of the distinctive principles, the unambiguous advocacy of which has been so blessed. It is quite conceivable that the fellowship of those who at one time withheld their sympathy may be less helpful to the cause we are pleading than their lack of co-operation. It will certainly be so if it should lead to any compromise of principle on our part. We are not likely, nor can we afford, to kick away the ladder by which we have reached our present position, as it is still required for other. It is by "speaking the truth in love" that we shall "grow up in all things into Him who is the Head." Truth without love on the one hand, or love at the expense of truth on the other, must necessarily dwarf our spiritual life and arrest our progress.--(3/6/15.)

      I have no sympathy with the idea that Foreign Mission giving injuriously affects either local church work or Home Mission funds. In fact, I honestly believe it has exactly the opposite result. It is a matter of history that on the inception of Foreign Mission work among the American Baptists the denomination divided on the subject. There were those who believed the money sent to India should be spent in America, and would not co-operate with their brethren. What has the result been? The missionary Baptists who sent their money away have grown into a mighty host numbering their millions. The anti-mission Baptists who kept their money at home have dwindled away into an insignificant and steadily diminishing body of a few thousands. "There is that scattereth and increaseth yet more; and there is

that withholdeth more than is meet, but it tendeth only to want. The liberal soul shall be made fat: and he that watereth shall be watered also himself." One of the most distinctly marked reflex influences of Foreign Mission work is the stimulus given to Home Missions. Is it not a fact that since the Australian brethren took up the foreign work a wave of evangelism has spread over our churches, and our progress has been greater than ever before? And is it not also true that in the States where Foreign Missions have 'been most heartily supported Home Missions have flourished molt luxuriantly and numerical progress has been most marked? (8/6/15.)

      At an inquest in Port Pirie last week, on the body of a sailor who fell into the water while crossing a gangway to his vessel at night, the coroner described the gangway as "a death trap." And that set us thinking. If an insecure path is a death trap, what a number of death traps there are scattered around. Moderate drinking, gambling, impurity, are all death traps, for they lead mainly to bodily destruction. Of course, the great majority of sailors could and did safely negotiate that gangway, but if the failure of one made it a death trap, what about the public houses? A witness stated that the deceased and another man were half-way along the gangway, clinging on to each other, and evidently under the influence of drink, when they fell into the water. Yet not a word was said in condemnation of the saloon; the real death trap in this case. Of course, the gangway should be protected with secure side ropes and netting as described, but it may safely be said that the drunkard factories are responsible for a thousand deaths for every one occasioned by insecure ship gangways. When we get a true perspective, the real forces that make for destruction will appear in their ugly hugeness, and the

sight will result in their removal. It is something gained to close the death traps at 6 or even 9.30, but the time will surely come when common sense will rule, and the worst death trappers in Australasia will have to go out of business. God speed the day. (22/6/15.)

      The American "Christian Standard" is conducting a campaign for the revival of doctrinal sermons. The idea is for our preachers generally to present a series of doctrinal discourses. In many cases current topics have been allowed to monopolise attention to such an extent that what is usually known as doctrinal preaching has been virtually excluded. As a matter of fact, most of our large churches owe their existence to the outspoken proclamation of distinctive truth, and doctrinal preaching is requisite to the building up of any strong congregation. The time will never come when we can afford to neglect the proclamation of what are generally known as "First Principles." In the course of events what were at one time regarded as "distinguishing peculiarities" have ceased to be so. There is, for example, now a general understanding that the Church of Christ was established at Pentecost, and it is not long since the International Sunday School Committee entitled the Pentecost lesson, "The First Christian Church." Fifty years ago this would have been regarded as rank heresy. The plea for the union of Christians is, perhaps, now the most popular one in religious circles, but when presented in the earlier part of last century, its advocate was as the voice of one crying in the wilderness. While we rejoice at such manifest evidence of progress, there is much land yet to be possessed. It is not sufficient that Christian union should be considered desirable; we have to show how it is practicable. The conditions of

salvation, the place of the Christian ordinances, the sin of sectarianism, the proper division of the Word of God, etc., need to be kept constantly before the people, that those who unite with us may do so from conviction, and that our influence may become an ever increasing force making for the restoration of original Christianity.--(Nov. 19, 1915.)

      "'Nothing succeeds like success,' and we have now won a position that commands the respect of other religious bodies. It is a question whether there is not as much danger in popularity as m opposition and misrepresentation. Brought into direct and friendly contact with the leaders of people, who once looked upon us with unfriendly suspicion, there may be a possibility of presenting for the sake of harmony a less distinctive note in our plea. While it is necessary that we should at all times proclaim the truth in love, yet it is the truth that must be presented without curtailment or reservation."

      "Referring to statistics: I wonder how it is that no less than 13 of the churches neglected to send in returns! I really think the names of those 13 church secretaries ought to be published. Why on earth a secretary, after repeated requests, cannot find ten minutes in which to fill up his return form is a puzzle to me. He certainly should be relieved from office and a live man or woman put in his place. I suppose this will hurt some one's feelings; I hope so."

One of the greatest pleasures experienced by D. A. Ewers was his trip to the Centennial Convention in America in 1909. Of the 20 or more letters written while on the way to Pittsburg, only two can find place in this chapter. The other articles are also connected with his visit to America.

Taken in Adelaide, about 1876.

      In my boyhood days my father used to talk to me about the homeland until I could almost see the village in which he was born, and in my dreams played upon the parish common. He was not an educated man, as we generally count education, but he was intensely patriotic, and loved to talk to me of England and her greatness. I remember that I was fully persuaded that an average Englishman was superior in honesty, intellect, education, and above all, in bravery and fighting ability, to any two Frenchmen, Germans, or Russians. And there was no country like dear old England. Its climate, its resources, its government, were infinitely superior to those of any other land. Even Australia, which came second, was a long way behind. It is true we had some advantages here; for example, meat was cheaper, but it could not compare in flavour with the roast beef at home, and the same with everything else. And so it was that I grew up with the firm determination to visit England when I was a man.

      But, alas for my dreams and purposes! before they could to realised I fell in love, and all my castles in the air came tumbling down. What a deal woman has to answer for! A preacher with a family must, perforce, give up all ideas of that kind, and my dreams grew fainter until they ceased, and my desires became dormant, so that I almost thought they were dead. And now in my old age they have suddenly revived with all the intensity of my childhood experience. Vague longings have rapidly taken concrete form, and here I am sitting in my cabin in the "Moldavia" on my way to England and America. I can scarcely realise yet that it is true.

      But am I old after all? I remember when I regarded fifty years as old age, abut this was surely one of the mistakes that young people are so apt to make. It must have been a mistake, for as I write I am quite unconscious of feeling old. I will not admit that I am fifty-six years old; I am fifty-six years young, and I am determined to remain young for many years yet. It is true that the parting in my hair is rather wide, and that my forehead bids fair to soon reach my back collar, but many young people grow bald in these days. And what if the fringe remaining is bleaching at such a rate that it is only a question whether the last hair will be a grey one or a bald one? Are not many young men grey as well as bald? (By the way, why are there no bald-headed ladies?) And if I do wear glasses, what has that to do with age? Many professional young men affect spectacles, and why should not I? 'Some who know me may perceive that I am at least beginning to look old, but then looks are proverbially deceptive. No, I am a young man, young in heart at all events, and I mean to enjoy myself as such all the trip.

      I think I have never felt more lonely than when I stood on the deck as the vessel was leaving the Outer Harbour of Adelaide. My dear ones had come to see me off, and with them several brethren and friends. The train left conveying them back to the city just as the boat was putting off from the wharf. Handkerchiefs were waving out of the carriage windows, and I could hear the voices led by J. E. Thomas, singing the refrain of Alexander's hymn, "He will hold me fast." I'm afraid there was one voice silent among them. And when they were gone I felt inexpressibly lonely and sad, but the words kept repeating themselves, "He will hold me fast." Everyone else seemed to have friends, but I was all alone, and while they laughed and talked--I got away dismally by myself. After tea (we left at 6 p.m.) I retired to bed, and the chorus, "He will hold me fast," kept going through my brain to the accompaniment of the propeller screw. I could not get rid

of the words. They took possession of me. "He will hold me fast." Surely it is true. I have a long voyage before me. It will probably be six months before I return.

      I have never been parted for so long from my loved ones, but "He will hold them fast." The words mingled with the sound of the waves and the noise of the wind.

      And so I fell asleep.

      It was not a pleasant trip from Adelaide to Fremantle. We left on Thursday, and on Friday it grew rough. As a result my breakfast and I quarrelled and parted company. Saturday and Saturday night were worse. We struck a gale, and twice the boat hove to to repair damages to hatchways, etc. For several hours we had to go at reduced speed. Sunday was a slight improvement, but I had to keep my berth from Thursday night till Monday morning. It was a solemnly stirring time. I was not happy. In fact, I began to doubt whether the trip to England and America was not after all a great mistake. All the poetry and romance departed. I almost wished my father had never told me anything about the dear home-land. The home I felt interested in was Mile End, Adelaide, and I never loved it more. Why did I leave it? Great Britain and the United States and even the Pittsburg Convention lost all their attractiveness. I felt as never before the beauty of the hymn, "From pole to pole let others roam, And search in vain for bliss. My soul is satisfied at home; The Lord my portion is." I thought of aeroplanes, and dirigible balloons, and wondered whether if I got an extended leave of absence and remained in America for a year or two, the

science of aerial navigation might not be sufficiently advanced to allow me to return that way. I thought of many other things, some of them unlawful to be uttered.

      And yet I might have been worse. I did not miss many meals, though I lost several. My steward looked after me like a son. Whether he pitied my misery, or was won by my many personal attractions, who can say? It is just possible the half-crown I tipped him, or, more likely, the prospect of future half-crowns, may have conduced to his thoughtfulness. Anyway, he is not a bad fellow. He brought me tasty things and kept me posted up in news of our progress, etc. Then I have a large four-berth cabin all to myself. This is an advantage of travelling at this season. One disappointment is that the rough weather has delayed us so much that, according to a notice posted this (Monday) morning in the saloon, we shall not reach Fremantle till 1 a.m. to-morrow morning, and we ought to have been there about 8 this morning. It had keen arranged for me to meet as many brethren as wished in the Lake-street chapel, Perth, to-day, but as we expect to leave to-morrow morning at 7.30, I don't expect now to get up to Perth at all. I should so much have liked to renew old friendships. There are some fine brethren in W.A. The cause there has, like everything else in the State, been affected by the commercial depression. But that is only temporary, and as it passes away, I am confident that with the great future of that magnificent State, the cause of primitive Christianity will grow as rapidly as, if indeed it does not surpass, that in any other part of the Commonwealth.

      Generally, when travelling, I extract a good deal of interest from the company and study of fellow-passengers, but for reasons already given, I have not so far been able to do so this trip. I find, however, that of the sixty odd passengers in our second saloon, fully half disembark at Fremantle. One elderly gentleman who came on at Adelaide applied to the steward in the saloon for a seat at a table where there were no ladies. This amused

me, and I at once arranged to be seated near him, thinking he would turn out a character, but he leaves us at W.A. He is a Boulder resident, and seems of a very quiet, retiring sort. I have noticed to-day that a large proportion of the passengers are elderly men, so if they can enjoy voyaging and sight-seeing, a young middle-aged man like myself should be able to, though I confess so far the effort has not been an unqualified success. However, I am looking for better things after leaving W.A., as my steward, who seems to know all about it, assures me we shall have a fine trip to Colombo. But at the best, it is a lonely voyage. Half the enjoyment of travelling is in congenial companionship, and there are no comrades like our own brethren. How I wish I had one for a chum! However, I know there are those whose thoughts accompany me. One of my correspondents wrote me that I should "be wafted round the world by the prayers of brethren. "I like to think of this.

      It is astonishing how little the public know of the movement we are identified with. A gentleman from Mosman Bay, who had met some of our people, asked me, "How many members of the your church are there in Australia--500?" He was considerably surprised when I told him there were 23,006 members of Churches of Christ in Australasia. Another, a Baptist lady from Dulwich Hill, thought we only had one church in Sydney and one preacher--Mr. Walden. One man had not even heard of us. Considering that all three were intelligent and fairly well-informed persons, and that they came from Sydney, where we so recently held our great Centennial celebrations, this is rather depressing. We sometimes think we are making an impression on the public, but it is only when we come into close contact with people, as we necessarily do on a long voyage, that we realise to how large a proportion of them we are either utterly unknown, or else classed with some of the little faddist bodies such as Christadelphians, Latter Day Saints, or Seventh Day Adventists. I need not say that I have been disseminating a little information, and that a few at

least of my fellow-passengers know something more of our work and objects than they did a few weeks ago.

      "To lessen our present efforts for world-wide evangelism is to yield at the most vital point. The one supreme object of the Christ and the one supreme purpose of the church is the evangelisation of the world. Failure here is failure everywhere. Whatever else may suffer, loyalty to Christ and faithfulness to our plea demand that the work for which Christ died must not be allowed to languish. The munitions of war must be supplied at whatever cost if we are to advance along the wide-flung battle line at the front"

      "Let 'What saith the Scriptures?' take the place of 'What with the churches?' and 'How readest thou?' be substituted for 'How thinkest thou?' and the first great step towards union will have been taken."

(The opening paragraph of this address in some way, soon after its delivery, reached Australia, and appeared in the Sydney "Bulletin," and was copied therefrom by scores of papers in all parts of Australia, the A.N.A. organisation being particularly interested in its publication.)

      I represent Australia, the land of almost perpetual sunshine, the land of gold and silver, of wheat and wool, of flowers and fruit; the land where four and a half millions of people occupy a territory as large as that of the United States; the land from which coloured races and Asiatics are excluded, where eight hours is a legalised day's labour, where the stores close at six, and where every employee enjoys his weekly half-holiday; the land where men and women above sixty-five receive a pension of two and a half dollars for life, and where every woman has the political suffrage. This is the country where Tammany rings and combines and trusts are unknown, and where the railroads and telegraphs and telephones belong to the people and not to companies; the country where wealth is more equally distributed than in any other land, and where, consequently, there are proportionately fewer paupers and fewer millionaires. I represent what may be called "God's own country," because its soil has never been stained with the bloodshed of war; the land of peace and plenty, of progress and prosperity, of liberty and loyalty; the land that is proudly loyal to that grand old empire

      I stand as one of the representatives of the disciples of Christ in Australia, comprising nearly twenty thousand members, with over three thousand more in New Zealand. Time would fail me to tell you the history of the origin and progress of the movement we love in my native land. Planted sixty years ago by sturdy, faithful brethren from Great Britain, and watered by the eloquence and ability of American preachers, God has richly given the increase, and the tree of primitive Christianity flourishes.

      My confidence of the future growth of our plea in Australasia is based on the following considerations:--

      1. The unity of the brotherhood. We are united to-day as never before. All the churches co-operate in Home and Foreign Missions through our Conference executives. No burning questions, such as destructive criticism on the one land, or anti-mission co-operation on the other, disturb the peace of our Zion. At our Centennial gatherings in Sydney last April, all the churches of Australia were directly or indirectly represented, and the twenty-five hundred who sat down to the Lord's supper in the Sydney Town Hall represented a united brotherhood. As one of the speakers said, "If ever an affectionate husband and wife are one, the disciples in Australia are one to-day."

      2. Their loyalty to the old plea. With all their hearts they advocate the ancient gospel. They believe that Jesus is the Christ; that He died for our sins and rose again; that His own self in His own body bore our sins on the tree; that we have redemption through His blood, even the forgiveness of our sins; that he that believeth and is baptised shall be saved, and that in all matters pertaining to salvation and fellowship, where the Scriptures speak we should speak, and where they are silent we should be silent. They are loyal to the Word of God, and consequently to the plea of the Campbells and their coadjutors.

      3. Their sense of liberty. While loyal to the truths most clearly revealed, they stand fast in the liberty wherewith Christ has made them free, and refuse to be again entangled in the yoke of bondage. They realise that the unity of the Spirit does not involve unity of opinion,

nor necessitate uniformity of methods of work. For example, churches rejecting instrumental music cooperate most heartily in the spread of the gospel with those who adopt it, and so with other matters. We believe that where the Spirit of the Lord is, there is liberty.

      4. But, above all, the spirit of aggressive evangelism, which within the last few years has become so marked a feature of our Australian work, gives assurance of future success. But a few years ago we embarked in foreign mission work, and since then our home missions have taken on new life, and were never so vigorous, as now. The work has advanced with leaps and bounds, and although we have only about ten or twelve missionaries, exclusive of native helpers, in the heathen fields, and but about ninety men engaged in gospel work at home, this is an immense advance on the positions occupied by the brethren eight or ten years ago. And as the prosecution of our propaganda is accompanied by a spirit of healthy optimism we cannot doubt the continued and increasing prosperity of the cause we plead.

      As secretary of the Federal Conference of Australian Churches, I convey to this magnificent Convention the fraternal greetings of the brotherhood beneath the Southern Cross, and trust the coming years may draw closer together the mighty hosts of all lands who are working for the union of Christians, the salvation of sinners, and the glory of our Christ, "that in all things He may have the pre-eminence."

(This article caused much comment at the time of its appearance, some Australian brethren thinking it to be too hard on Americans, and failing to see its application to our Australian churches.)

      Since my return from America, I have often been interrogated about American churches and their customs and methods of work. I was only in the United States seven or eight weeks, and of course was not able to visit every one of the 11,663 churches, and there were quite a number of the 1,487,217 members I did not meet. Still, if Foster Eraser could express an infallible judgment upon Australian politics, customs and physique, after a few weeks' sojourn in the country, I may be permitted to humbly express my convictions, subject to correction, upon the points of difference between American and Australian churches. It is well known that in some points they differ. To be candid, there are many things about our American brethren which do not commend themselves to my judgment and some of which I will particularise. It may appear out of place for me to expose their failures and departures from the Scriptural standard, especially as they received me so hospitably, but I must not allow my eyes to be blinded or my mind to be warped by their exceeding kindness. I am free to admit that they have many excellent points, but in this article I am not concerned with these. I feel in a critical mood, and I write with an object. It is just as well to have a little plain speaking. I dare say some brethren with a leaning toward America will condemn my outspokenness, but I care not. The intercourse between America and Australia is growing. Our students are returning from

American colleges, where they have probably imbibed American ideas, which they may desire to disseminate. F. M. Rains is coming, and we have been talking of inviting prominent evangelists to visit us. Now, I am deeply anxious that these good brethren shall not be encouraged to introduce any objectionable Yankee notions or failings such as I describe. "To be forewarned is to be forearmed," and we must simply put our foot down emphatically on all such Americanisms. Those who know me, at least, will acquit me of malicious censoriousness, and give me credit for being impelled by a high sense of duty in the performance of this uncongenial task. But to come to particulars:--

      1. I was credibly informed that the work in many of the American churches is left to the few--that so far from there being "an effectual working in the measure of every part," the majority do little except attend the services, and not always even that. However incredible this may appear to Australians, it is undoubtedly true. In America the preacher and officers, with a mere handful of others, often bear the !burdens and do the work for the entire congregation. This, however, though objectionable, is not entirely unscriptural. As far back as the time of job we read, as I remember pointing out once before, that "The oxen were ploughing, and the asses feeding beside them."

      2. I noticed a majority of women in most of the congregations and heard it publicly stated in the Pittsburg Convention that only about 40 per cent. of the members were men. Just imagine such a proportion in an Australian church! I heard a preacher from America say recently that in his country the majority of criminals were men, and the majority of Christians women. In fact, it seemed that the women went to church and the men to gaol. As a general statement this may be, as Mark Twain once described a notice of his own death, "somewhat exaggerated," but it is certainly true that men do not attend church as freely as women. We do not want such a state of affairs in Australia.

      3. Many Americans, I am sorry to say, only go to service once on the Lord's Day. If they attend the morning worship and spend a whole hour there, the effort is so exhausting that it takes all the rest of the day to recuperate for Monday's work. And many of the members never attend the prayer meeting! How would Australian preachers like to have members of that kind?

      4. In America there are disciples who will persist in making long prayers in public. They appear to think they will be heard for their much speaking. I am told they do not realise how wearisome their prayers are, and the injury they do the church and prayer meeting. Instead of their words being "few and well chosen," they pray about well-nigh everything in the heaven above, the earth beneath, and the waters under the earth. Yes, some of the good brethren are very long winded-in America.

      5. And others, when called upon to give thanks at the Lord's table, instead of doing so, offer up petitions about a multiplicity of things, and sometimes close without giving thanks for the memorials at all. Is not this strange? Many of our American brethren require educating up to the idea that they are expected to return thanks for one thing, and that only.

      6. A few of the brethren there neglect to live up to their privilege in sharing the church expenses. They are willing to enjoy the full use of the building, the lights, and the ministrations of the preacher, but draw the line at paying, even when able to do so. Just how ahoy reconcile their practice with their consciences it is difficult for an Australian to understand. But there's the fact.

      7. Another lamentable failing of some American Christians is their unpunctuality. I know whereof I speak, for I preached in Broadway, Lexington, to a congregation of perhaps five or six hundred, and I distinctly noticed over a dozen enter after the service commenced. Now, we in Australia know that late coming, as a rule, is simply inexcusable. It worries the preacher, disturbs the congregation, and altogether affects the devotional spirit. I don't understand those Americans. As a rule they are smart

men, and would not dream of being ten minutes late to work on Monday. If they did that often they would be discharged. Why they should treat their divine Master with so much less respect than their earthly employer is a problem I will not attempt to solve.

      8. Then there are some--in America, I mean--who exhibit a lack of reverence in the house of God. They appear to have no sense of the fitness of things. Hardly has the benediction been pronounced than they are talking, and sometimes even laughing. Americans are a lively, sociable people, like the Australians, and allowance must be made for their temperament, but surely it is out of place to make silly jokes in the porch just after rising from the table of the Lord. How would our elders in Australian churches feel if this were done here?

      9. It is also said, and I depend to some extent on hearsay, that some Christians in the United States have a custom of closing their eyes during the sermon. They plead they can enjoy it better when meditating thus. Occasionally in their rapt contemplation they indicate their approval by frequently nodding their heads; or by emitting peculiar sounds through their nasal organs, which are generally appreciated by the small boy more than by the preacher. If those good brethren would but open their eyes sometimes and notice how they are attracting the attention of others, they would surely defer their sweet meditations until nearer midnight,

      10. Another American failing which I took particular notice of, being a preacher myself, is the poor salary sometimes paid. Hard though it may be for my readers to realise this, I really heard of preachers who receive less than £200 a year, and some even as low as £3 a week. If it is thinkable, just try to imagine an Australian congregation expecting a preacher to dress well, preach well, give well, keep his wife and family (or save up enough to marry), entertain visitors, buy books, and thus keep himself abreast of the thought of the time, to say nothing of laying aside for old age-and all on less than the wages of a mechanic who has scarcely

more than half his expenses. What a conscience such a church would have, and yet there are just such churches over there!

      11. In America, also they sometimes expect the preacher's wife to be the servant of the church as well as her husband; to visit, to conduct sisters' meetings, to set an example in dress and deportment, do her own housework, as she cannot afford a help, and be prepared to do the work of others who are sick, and at the same time train up her children as models of propriety, while she is at the call of everyone at all hours. In short, they expect to obtain the full services of two for less than the pay of one! How would an Australian preacher's wife like her husband to take an engagement with such a church ?

      12. And the preachers themselves? Well, I must confess they are not all perfect in America. Some, like the old Scotchman's minister, are "inveesible all the week and incomprehensible on the Sabbath." There are a few whose sermons "are deficient in terminal facilities." We in Australia know that no ordinary sermon should exceed twenty-five minutes, or thirty at the very most, with a leaning to the side of mercy; but some of the preachers--in the United States--with abundance of common sense, yet lack "quitting sense." A few of them have other failings, such as anxiety to exchange a difficult field for an easier one, listening for a "louder" call, not keeping faith with the churches, etc. But I don't care to dwell on their imperfections. "A fellow feeling makes us wondrous kind."

      13. American elders are fairly good, though, of course, we must not expect them to be up to our Australian standard. I have heard of those who, while claiming to be pastors of the flock, perform little or no pastoral labour. They appropriate the name, but evade the duties, while they expect their preachers to do the work but refuse them the name. In large churches there are actually elders who do not know all the members personally. What should we think of an elder here who was unacquainted

with any of the members of his flock? The bishops I refer to appear to consider that the duties of the office are exhausted in the act of presiding at the table. That passage "He that desireth the office of a bishop desireth a good work," must surely be looked upon by them as a mistranslation. Some American elders have a great deal to learn.

      I might specify other failings, such as the bad habit some American Christians have of pointing out the faults of other people, but I am treading on thin ice here, and lest some might accuse me of having picked up this failing myself, I will go no further. But I ought in common fairness to state before closing that my observations were confined to the States of Pennsylvania, Ohio, Kentucky, and Indiana. It is quite possible that in other parts of America the brethren may be as free from the faults mentioned as we in Australia.--(Sept., 1910.)

These articles were all written in the last few years of his life, and although many of them are in a somewhat humorous strain, they contain some information about the life of the writer and the pioneering work in which he was engaged.

Taken in Warwick, Queensland, 1885. Age 32.

      I sometimes wonder how I came to be a preacher. From the time that I was 15 I lived in the home of a disciple for five years, and we used to meet on Sunday mornings in the house to break bread. As our numbers increased we held Sunday evening meetings, more in the form of Bible classes, and I was persuaded to take my turn in conducting these meetings. The subject would be introduced by the leader in a short, informal address, and then be open for discussion. My earliest address, I remember, was on the Lord's Second Coming. This had been a familiar topic in our family from my earliest childhood, and I had often heard father, mother, and others discuss the details of prophecy, and many an evening had sat down by the fire drinking in their conversation, when they little thought I was paying any attention. And so it seemed natural for me, now far from home, when called upon to lead the meeting, to choose the topic I felt most at home with. I am a little older now, and wonder how it was I thought I knew so much then.

      I was about seventeen, and of course somewhat nervous. Everyone else in the room was older than myself, and some of them thought the coming of the Lord would not take place until after the gospel had brought about the millennium. With all the assurance of youth, I knew they were wrong, and felt on that occasion I must set them right. I spent weeks in the preparation of that address, but it did not last more than ten minutes, and consisted chiefly in Scriptural quotations designed to prove the coming would be pre-millennial. One of my best passages I reserved to the last, and triumphantly quoting Luke 17:26, I affirmed that "as it was in the days of Noah, so shall it be also in the days of the Son of Man." I pointed out that it would be at the

second coming, as it was at the flood, "when they ate and drank and were married and given in marriage, and all other sorts of wicked things." I think some of my friends never forgot that unfortunate slip, and I was often twitted with it.

--From "A Preacher's Reminiscences," 1906.      

      Four of us in Mt. Gambier took it in turn to preach, and then met on a week night, when the three mercilessly criticised the sermon of the other on the preceding Lord's Day. I recollect one of my poor sermons was described by Bro. C. as a "daddy longlegs" spider, "all arms and legs, with no body," and I fancy he was about correct. I suppose their criticisms did some good, but they finally depressed me, and I made up my mind to leave off attempting to preach. I was profoundly impressed with the conviction that I was a rank failure. I said nothing to anyone, but one night preached what I was resolved should be my last sermon. As soon as it was over, I stole away, feeling miserable, and as I hurried home, overtook a quiet, thoughtful brother, of some education, and much piety, who in a kindly way congratulated me on the progress I had made in speaking, told me of an address from which he had received good, and gently pointed out how he thought I might still further improve. His words had a great influence, and it is probable that had we not met that night the Churches of Christ would have been spared the infliction of one more evangelist. I believe that many a man, and especially many a youth, has been so discouraged by harsh criticism as to give up work, who might have become a great influence for good. A word of appreciation is sometimes very sweet.

--From "A Preacher's Reminiscences," 1906.      

      Those who read my letters for the sake of the W. A. news can skip this one, as it contains none. I have no news of particular interest to send, and I can't manufacture any. But I've been thinking to-day of people I have met in my evangelistic experience, and pen a few of my reflections. The characters described are not peculiar to W.A., but are to be found all over Australia; in fact, there are probably less of them in proportion to the church membership here than in the other States. As my observations have been confined to Australia, it will be understood that New Zealand and Tasmania are not included in what I have to say. Perhaps none of the classes referred to can be found in those countries.

      I have, strange to say, met with people who will always sit as near the back of the chapel as possible. Were it a concert or entertainment, these very people would often pay double price to get a front seat, but being only a religious meeting they get as far from the preacher as they can. A visitor might be pardoned for imagining the preacher had some infectious disease. The result is that late comers who are strangers have to be marched up to the front in gospel meetings before the gaze of all. No wonder they often prefer to go away. I would myself. It is deeply interesting to notice the first comers at a week-night prayer meeting seating themselves less than half-way along the building. Of course, all who come in later sit behind them, and when the meeting opens the leader has to talk across a dreary waste of empty seats to the select audience scattered all over the far end. It is very enjoyable. All show their love by keeping as far apart as possible, and when they go home they probably sing--

      No pen can describe "the pure delight of a single hour" experienced in such a meeting and especially by the leader.

      Then I have just occasionally met with people who will persist in occupying the ends of the seats nearest the aisle, compelling all others to march past them up the aisle or crush past them into the same seat. The speaker on the platform can often see vacancies in the centres of the seats, while late comers cannot find sitting room. This arises out of gross selfishness or equally culpable carelessness of the folk I am describing. If it were not so sickening, it would be amusing to watch the look of resentful surprise some of them put on when the usher quietly asks them to move along and make room. Why should they move? What right has he to ask them? They would like it to be distinctly understood that, having occupied the end seat first, they have the best right to it. If other people are inconvenienced, or cannot listen to the gospel, that is their look out. Every man for himself.

      There are the people whose dogs come to the meetings. Now I don't want to condemn all dogs. There are dogs and dogs. When I was a boy we had a dog who knew how to behave himself in church. Turk would lie under his owner's seat perfectly quiet all the time, and sleep as soundly as a church member. But it must be admitted that the majority of dogs are deficient in piety. The attendance of dogs is not so common in city as in country churches, shut whenever or wherever, it is almost sure to be an unmitigated nuisance. No preacher can successfully compete with a dog in securing people's attention. The dog may not say a word, only just shake himself or leisurely move along the aisle, but that is quite enough to neutralise the most impassioned appeal of the most earnest evangelist. But what are we to think of those who, knowing all this, allow their curs to accompany them to the meetings? Brethren, we plead for apostolic Christianity, and the New Testament distinctly informs that "without are dogs." Let us be Scriptural.

      Talking about the dogs puts me in mind of the babies. Dear little things! we were all babies once! I know I am treading on thin ice here, and must move gently. I am fond of babies, and I like to see and even

hear them at the right time and place. But I don't like to hear them during a religious service. No preacher should attempt to talk against a baby. The latter scores every time, and why not? The mother may well be pleased to find more attention paid to her darling infant's impromptu pleadings than to the carefully thought out arguments or warm exhortations of the preacher, but it is just a little rough on the preacher. Still, if he is wise, he will say little, however much he may think. It will never do to offend the parents. Some preachers ask even the mother not to go out when the baby cries. "Don't go out; the baby is not disturbing me," said one speaker. "No, sir," said the mother, resentfully, "but you're disturbing the baby."

      From traditions handed down, I believe I was anything but a model baby myself. I was about 12 months old when my mother was baptised in the Onkaparinga River, S.A., and I'm told that the way I kicked and screamed on that occasion was simply scandalous. So I have sympathy with the refractory cherubs. I don't believe mothers should stay at home. Let them come and bring their babies, and let the ushers reserve one or two seats at the back so that the moment baby is troublesome it may be taken out and submitted to judicious discipline. I might add a word here about infants just old enough to run about. I have known these little toddlers to run up and down the aisles undisturbed, and the proud mother's face beaming with honest pride as she beheld her innocent tot the observed of all observers. Of the two I'd prefer a dog running round, for if the worst came to the worst he could at least be turned out. There are other characters I want to write about, but must let them stand over till next letter.

      At the request of the N.S.W. Missionary Committee, left Sydney on the evening of February 1st for Lismore on the Richmond River, near the borders of Queensland, and some 500 miles north of Sydney. Bro. Benson, the Conference Treasurer, having business there, we managed to travel together, leaving in the steamship City of Gratton at 9 p.m.

      Under the influence of former experience, I turned in before we got out of the harbour, and did not dress again till Thursday afternoon, when we had entered Clarence River. I was never so sick in my life before. "Every heart knoweth its own bitterness," but every stomach does not until it has had an experience similar to mine at sea. I suppose it is true in such cases that "Sweet are the uses of adversity," but the bile is very bitter. Realising, as so many travellers do, the influence of the malady, it is surprising that more efforts have not been made to describe the sensations experienced in poetical form.

      I simply throw out the suggestion for the benefit of my numerous poet readers. How would something of this sort do as a commencement:--

      But to come down from the poetical and sublime to the commonplace, I can truthfully say that the prophetic statement, "there was no more sea" is more precious to me since this trip than ever before.

      "The child is the most valuable asset the church possesses, and to neglect his cultivation is the most rapid road To spiritual bankruptcy. It is not to our credit that our church membership is so much larger than our school membership, and until we increase the attendance and efficiency of our schools we shall be at a serious disadvantage as compared with the religious bodies who have a larger and clearer vision of the value of children."

      There can be no true primitive Christianity apart from missionary zeal and missionary sacrifice. A full return to New Testament principles and practice involves far more in this direction than some of us have yet even dimly perceived. The book of Acts is simply a missionary record, and in the light of the heroic examples therein contained, most of us must admit that our primitive Christianity is thin, and our practical expression of it but light weight."

[These articles, which are given only in part, were written by D. A. Ewers for the "Christian" in 1906, and are mainly an account of some of his experiences in the early pioneering days in Queensland in 1883-4 and 5.]

      Smith is not really my name, but it is as good a name as mine and is easy to spell and to remember, and so, as I am not anxious to see my own name in print, I will borrow it for a while. I will also give fictitious names to the characters I introduce in this brief series of papers, but the characters themselves are drawn from real life, and the incidents have actually occurred pretty nearly as narrated.

      It was in an out-of-the-way mountainous district in one of the States of the Commonwealth that I met my somewhat eccentric but honest-hearted friend, Tom Senior. Everybody in the district knew Tom. He had a selection, but in order to make ends meet in those early days he used to work at the sawmills. The selectors had rough times of it, and especially those who could not get work at the mills or elsewhere to enable them to buy rations for the first year or two. The scrub had to be cut down and burnt off, and the cleared land enclosed with a paling wallaby-proof fence before a crop of maize could be raised. The rich land grew pumpkins as large as logs, and these with wallaby in many cases formed the chief food. They had pumpkin and wallaby for breakfast,

wallaby and pumpkin for dinner, and, by way of a change, would have both together for tea. After a crop of maize was grown, some of it would be ground into meal by a hand machine, the one machine being loaned around, and doing service for several selectors. But to come back to Tom. He was a man of poor education, but with a good share of native shrewdness, and withal was oddly simple in many respects. His father had originally belonged to a Baptist family, and although not himself immersed, he had never had any of his children sprinkled. Hearing a sermon which impressed him with the importance of baptism, and learning from his father that he had not been baptised as an infant, Tom started off to hunt up the Episcopalian clergyman who held monthly meetings in the settlement, the result being that he was duly christened, and for a few weeks felt happy. But it was not long before he heard another discourse from which he learned that the early Christians "went down into the water" and were "buried in baptism." Off he went to see his clergyman again, and applied this time for immersion. The reverend gentleman sought to persuade him that the substitute of sprinkling was just as good as the original article, and refused to immerse him. It was at this time that I made his acquaintance, and he was baptised with several others in a beautiful creek, under the shady trees, in the presence of a large crowd of selectors. From this time up to the date of my leaving the district, Tom was one of the most energetic, if not always the most discreet, of workers. At every baptism he was on hand, going quietly among the crowd of onlookers, and pointing out the Scripturalness and importance of the ordinance. "But Tom," said one of his mill-mates, giving a quiet wink at another, as he spoke; "but Tom, I'd be baptised willingly, only I couldn't stand the water." "My friend," said Tom, slowly and solemnly, laying his hand on his shoulder and looking him in the face, "if you can't stand the water, how are you going to stand the fire?" On another occasion, one of his mates said: "What you say, Tom, about

the necessity of conversion and forgiveness is all right, but does not apply to me; I was christened in the Church of England, and have never been confirmed, so I have not taken the vows on myself; my godfather and godmother will have to answer for my sins." "Yes," said Tom, "and you'll look nice, won't you, on the day of judgment, running about in the crowd and hunting for your godfather and godmother to answer for you when you're called upon?" This turned the laugh against the would-be wit, and his mates soon learned to respect Tom's ready repartee.

      Tom had a good wife, who took a quiet rise out of me on one occasion. One day when I rode up to the selection I found her worried about the cockatoos which were settling down on the young crop and destroying it. I offered to go and scare them off if she'd let me have a gun. "Can you shoot, Bro. Smith?" she asked, and even when I replied in the affirmative, she evidently had her doubts. Before handing me the gun she made a chalk mark on the stock, and explained that she did this so that I would know which end to put to my shoulder.

      Tom had a weakness for the pipe, and was rather a heavy smoker. His wife strongly opposed the habit, and one day he told me he had nearly made up his mind to knock it off. I offered to take his pipe, a valuable one, if I remember rightly, and when he handed it to me I threw it as far as I could into the scrub. Poor Tom. He looked at me very solemnly, and said nothing. Two or three weeks later, when I paid my next visit, he had a new pipe in full operation, and his wife explained that after the first day or two, he got so irritable she was glad to go off and buy him one to soothe him down. She was wiser than some women I have known.

      It is many years ago since I heard of my friend Tom, but I have no reason to doubt that both he and his wife have remained faithful to the Lord. How I'd like to have a chat with some of the old friends of that particular settlement

      One of my mast exciting experiences was at a small town in a country district, a few miles from where I was at that time labouring. I had been preaching out there on week nights, and had baptised a few converts. We had never had the least disturbance at any of our meetings, and I had no reason to suppose that any sectarian feeling had been aroused. As the prospects appeared fair, it was decided to organise a Church, and on a certain Sunday morning, over 20 years ago, I gave the right hand of fellowship to the few brethren in the little town hall, where I also preached in the evening. I remember I had advertised a rather lurid subject, "The Easiest Way to Hell," thinking it would possibly attract a larger audience. Of course, the topic was the danger of neglecting the great salvation. As the hour for the evening service approached, I noticed quite a number of men near the hall, and rejoiced at the prospect of having a large congregation. A fair number soon gathered inside, but there were more standing about outside. Just as I commenced the service, two or three rough-looking fellows walked out. It was easy to see that the majority of those about the door were Irishmen, and that they meant mischief. Hardly had we begun before a stone came on the iron roof, and after a few minutes several more. Things began to look serious, and the audience, especially the female portion, was getting alarmed. As the service proceeded affairs outside became fast and furious, and when I commenced my sermon the uproar was simply indescribable. When a stone of larger dimensions than any preceding crashed on the roof, one gentleman on the front seat sprang to his feet, and, stick in hand, marched rapidly to the front door, where, suddenly turning round, he stood at "attention" awaiting my orders. I can see him now. However, I did not order him to use his stout walking stick, or there would have been bloodshed. As the stones fell on the walls and roof, and while the rabble outside were shouting out blasphemy, and telling

me to retire to a warm place, I fully expected that stones through the windows would strike me. I am a bit obstinate, and so calmly kept on till I finished my sermon, though I sometimes could not be heard, and I fear it had not much effect on the congregation. Just as I was finishing my discourse, some roughs, with a great stone, smashed in the back door near which I was standing, and possibly the reflection of what they had done made them quieter. At all events,, we were allowed to leave the premises in peace, and so the incident closed for a time.

      I could never understand the reason for the attack. I had not preached about Roman Catholicism, nor do I think I had even referred to it in any of my sermons. There was not the shadow of a shade of a reason for the unprovoked and cowardly ruffianism.

      Another remarkable thing was that, although for more than a mile around that calm evening the hideous din could be heard, the local policeman knew nothing of it. The local paper came out with a trenchant leading article, and a full account of the riotous conduct, which was commented on by the leading daily in the capital, when the superintendent of police wrote to the local constable, and he was obliged to summon six of the ringleaders. These engaged a clever Irish lawyer to defend them, and the Courthouse was packed. I reluctantly had to be a witness, and the lawyer sharply cross-examined me. Wanting to know "by what authority" I preached, I quoted Rev. 22:17--"Let him that heareth say Come," and pointed out that I had the authority in common with every Christian to say Come. His insulting inquiry as to when "this wretched sect, calling itself 'Church of Christ'" came into existence, elicited the information that it was in the year 33, on the day of Pentecost, and in the city of Jerusalem; and his daring me to identify the Church for which I was preaching with the Church formed at Pentecost gave me an opportunity to present some primitive truths. The outcome was that four of the ruffians, each of whom had a decidedly Hibernian

name, were heavily fined, and the other two escaped with a caution. After that we never had the slightest interference.

      One Monday Sister Jones rode in 20 miles on horseback in a state of great anxiety. The day previous two of the prominent brethren of the little Church in her neighbourhood after the morning service, and before they left the place of worship, had had a serious quarrel. They had so allowed their tempers to overcome them as to use insulting language, which was overheard by strangers passing, and they had finally parted in anger, threatening to recognise each other as brethren no more. Mrs. Jones was much distressed, as this in all probability meant the collapse of the Church, and the undoing of years of work. I had made all arrangements for going away by rail for a week or two, visiting Churches, and could not go out to see the contending brethren, nor was Sister Jones able to make it clear to me which was the more to be blamed; so I sat down and wrote to each of them. After telling Bro. Dabb what I had heard, and pointing out to him his unchristian conduct and the effect it must have on the world, I told him he ought to go and see Bro. Corey at once; that it was his duty as the one trespassed against to take the initiative toward reconciliation, and that the responsibility must rest upon him if the cause in the district was wrecked, as it probably would be unless he took action at once. I then wrote in similar terms to Bro. Corey, and made it clear that, even admitting Dabb was in the wrong, it was his privilege and also his bounden duty to take the first step by going to the offender in the spirit of Christ and seeking to be reconciled.

      I marked each letter "strictly confidential," and to Bro. Corey I spoke of the good work Dabb had done, and the necessity of winning such a useful brother, while I told Bro. Dabb that if through his conduct such a helpful

man as Corey was lost to the Church, he would have much to answer for. I had but little time to catch my train, and in my hurry put the letters in the wrong envelopes, and knew nothing of my blunder until one of them sent back the letter. The other sent his on to the man for whom it was intended, and taking my advice went soon after to see him, and a reconciliation was effected. Looking back on it afterwards, I was inclined to think the mistake was almost providential. At all events, each could see that I had as much sympathy with the one as with the other, and regarded both as seriously in fault.

      An experience of peculiar interest was that of a summer night in one of our towns. Another preacher and myself had selected this as a good place in which to plant the standard of the primitive gospel. Having previously secured a hall and distributed handbills, we arrived by train one afternoon, and made arrangements for tea and bed in a neat-looking private boarding house in one of the quiet streets. It was a blazing hot day, and a sultry stifling night. We had a fair attendance, and after the meeting, stopped talking with enquirers and others till nearly 11 o'clock, when we went home to our lodgings thoroughly tired out. Two single beds in a small room were soon occupied by two weary bodies, and it was pleasant to lie inside the mosquito curtains and to listen to the hungry insects buzzing outside. My comrade was soon fast asleep, but I was too tired to at once follow his example. I had been trying perhaps half an hour or less when I felt something run over my face. Examination with my hand revealed one of those bloodthirsty vermin known as b-flats. I hastily lighted my candle, and will never forget the sight. My pillow presented the appearance of a rich plum pudding with currants of all sizes. The counterpane was literally

alive. I have never before or since seen anything like it. Jumping out, I at once tried to rouse my room mate; but, though I shook him, he was too sleepy to care. In vain I urged, in the language of Micah, "Arise ye, and depart, for this is not your rest, because it is polluted." He was so tired that in mercy I finally left him alone. But sleep was banished from my eyes. I had hung my clothes over the foot of the bed, and after shaking and brushing off most of the livestock I dressed and went downstairs. Everyone was now gone to bed, and as I had heard the landlady was sick, I did not like to disturb anybody. So I went out for a walk. It was past midnight, and the town was quiet. In a newspaper office the men were at work, and having an acquaintance there, I went in for a while. Water had been thrown over the floor to cool the room, but the glass stood then at nearly 90. Here I got a candle and some paper, and, going back to my house, spent some hours in writing. But before doing so, I felt so uncomfortable that I stripped and examined every article of clothing carefully, and found about thirty of the repulsive insects. And all the while the mosquitoes were enjoying a rich repast. Towards daylight I felt sleepy, and went for a walk. It was now cooler; and after quite a ramble round, I sat down to rest on the steps of the Courthouse, where I fell asleep, and must have slept fully an hour. When I awoke the sun was up, and people about. I don't know how many saw the preacher of the night before fast asleep on the stone steps, or what conclusion they came to as to his condition. I realised that pioneer preaching, like poverty, sometimes makes us acquainted with strange bed-fellows.

      One of the most pleasant experiences I had in pioneer work was in a good-sized mining town. An aged and retired Baptist minister had been reading one of our papers, and opened up a correspondence with me. There was no Baptist Church in the town, and he had never been to one of our meetings. However, he talked with a Baptist sister and a "Plymouth" brother, and the result was the three started a meeting for the breaking of bread, and invited me to pay them a visit, which, after a few months, I was able to do. We took the Oddfellows' Hall, and held meetings on Sundays and two or three nights a week. From the first the meetings were well attended, and on the second Sunday night, when I invited all who wished to confess Christ to rise in the audience, about a dozen stood up, and I took their confession from the platform. Two or three of these did not see their way to be baptised, but others took their places, and at the first baptism of believers in that town twelve were immersed. The baptism took place in a creek, and there were probably 500 present. Among the candidates there was a young man named Martin, suffering from hip disease, and unable to walk. He came on horseback, and as a brother carried his suffering form from the horse down into the water to me, there was a profound silence. His mother was weeping, and there were many moist eyes in the audience. As I received him I whispered the question whether he could bear his weight upon his feet while I pronounced the baptismal formula, and while saying this I distinctly heard someone on the opposite side of the creek, and not belonging to our party, say, "There's faith." What the speaker saw was baptism, but to her it represented faith. This is what baptism really is--faith made visible. Singular to say, Bro. Martin immediately began to improve in body, and was soon able to walk about. He afterwards learned a trade, married, and lived in comparative health for many years. His recovery was so remarkable that some went so far as to

attribute it to the direct act of God in response to his obedience, an obedience rendered in antagonism to his father's command. This I could not for a moment endorse.

      Sixty-two years old to-day! I can scarcely realise it. I suppose I am really an old man; indeed, as a youth I well remember how old I considered a certain neighbour who was said to be sixty. And young people regard me as an old man now, one who has had his day, whose work is nearly done, and who must shortly make room for ethers. Well, the sentiment is natural, and I must endeavour not to feel hurt, even though it be sometimes expressed with more candour than consideration. But it is not always easy to "grow old gracefully," nor is the task made easier by those deficient in "the milk of human kindness," who are ever ready to remind the old of their declining usefulness. By the way, I wonder whether we are always right in concluding that an elderly preacher is merely fit for the scrap-heap. In other professions the wisdom of years is counted an asset. Judges, physicians, politicians, even army officers, are valued according to their years of experience, and their counsels and services are more highly appreciated than those of younger men. But in the pulpit it is not so. Why? It appears strange to me; but then it may be urged that I am an interested party, and therefore too biased to form a correct judgment, and perhaps this is true; so I will not press the subject.

      It is natural as we grow older to live in the past, which means so much to us and often so little to the rising generation. The church problems of forty or fifty, or even of twenty or thirty years ago, are nothing to them. Discussions about the "open" or "close platform," the use

of the organ, and other once heart-burning questions, are dead issues now. But some of us remember when to advocate innovations along these lines almost seemed like laying presumptuous hands on the ark of God. Perhaps in a few years problems now confronting us as matters of vital importance will sink into similar insignificance.

      It is impossible, as I look back upon the past, to avoid a feeling of sadness at times. So many hopes have been unfulfilled, so many ambitions unrealised. Youth is the time of bright prospects and rose-tinted dreams, when scarcely anything seems impossible. The young man's face is toward the east, and his sky is ever growing brighter. But when we come to face the setting sun, and the night approaches "in which no man can work," we feel disappointed. "So much to do; so little done." The mistakes that have been made, the many failures, the little accomplished compared with what was purposed, the continual fight with a physical infirmity, and the shipwrecks of hopes and plans with which the past is strewn, all conduce to make one feel with old Jacob: "Few and evil have the days of the years of my life been."

      But they have not all been evil. Clouds and sunshine have alternated, and there have been many "seasons of refreshing." Sometimes, when depressed, I have wondered whether, after all, I had not made a mistake in abandoning secular employment to become an evangelist. But in times of prosperity, when churches have been successfully planted, when men and women have confessed Christ, when letters of thankfulness for spiritual help have been received when I have been used to win back some erring one, to comfort some mourner, and to sympathise with and advise some one in perplexity, I have had no doubt. From the financial standpoint, indeed, life has been a failure. Judging from my experience before I became an evangelist, I feel sure I could at least have gained a competency for old age in my former employment. But success is not necessarily spelled that way. While I have kept no complete account of those brought to Christ under

my ministry, I know that I have led considerably over one thousand down into the waters of baptism. This is little compared with the work of many others, but it is more than I could have done had I remained in business. So much for "visible results." Some tell us we should work on contentedly even if we cannot see the results of our labour. That may do for them, but would never satisfy me. I think that, maybe, I have achieved more for the Lord with my pen than with my tongue, but I cannot tell. "England's great bard tells us that a "divinity doth shape our ends, rough hew them how we may," and a higher Authority assures us that our steps are ordered of the Lord. And so I am content. The patriarch, Jacob, said, indeed, that his days were "few and evil," but later he had a clearer vision, and ere departing testified of "the God who fed me all my life long until this day, the Angel who redeemed me from all evil." And he was right.

      As I sit here, pen in hand, my mind goes back to the companions of former years. Where are they? There was one intelligent lad of my boyhood companions, whose future was especially bright with promise. A while ago I met poor Will in one of our city streets, ragged, unshorn, disreputable. His broken-hearted wife had long since passed away. With bleary eyes, bloated face, and offensive breath, he begged me for old time's sake to give him sixpence for a drink. And there was another who sat by my side in school and won a prize for which we both competed, who also fell a victim to drink, and filled a drunkard's grave. As I think of these and others, I remember the words of the immortal tinker, who said, as he saw a criminal on his way to execution, "But for the grace of God there goes John Bunyan." And there were those of my manhood life, my companions in the work of the gospel. One, I hear, became an infidel; two or three joined other communions, but the great majority remained true to the plea for simple New Testament Christianity. Some of my choice friends among them have been called home to higher service, while others are "only

waiting till the shadows are a little longer grown." D. Macalister, C. L. Thurgood, J. Colbourne, R. C. Gilmour, W. J. Williams, T. B. Fischer, M. W. Green, and F. G. Dunn, are among the former, while of the latter, H. D. Smith, T. J. Gore, and J. Pittman lead the veterans with whom it has been an honour as well as a delight to be familiar.

      And as I muse upon the past, I wonder whether it is only my fancy--the natural pessimism of age, which makes elderly people love to dwell upon "the good old days"--only this, or were the brethren of say thirty years ago really more intimate with the Word and as a whole more loyal to its teaching than the younger ones of to-day? Of course, the world is moving, and methods of work and moulds of thought are changing, but, after making all allowance for this, are the great eternal verities grasped as firmly as of old? I hope so, but I am not sure. I am sure, however, that it is still needful that we should "contend earnestly for the faith which was once for all delivered to the saints," and I am confident that as the older preachers drop out of the ranks their places will be filled by loyal successors.

      One of the accompaniments of approaching age is the inclination to be verbose. I find I have to watch the clock when I am preaching, lest I go beyond the thirty minutes which even an indulgent audience usually considers full measure, and I am reminded by the length of this article that an editor's patience may also be exhausted, so I conclude my reverie ere I have scarcely begun.

--"Eta," Written on his last birthday, April 28th, 1915.      

Taken in Perth, W.A., 1905.

      Quite a number of our preachers are approaching the end of their work, and what shall we do with them then? Unfortunately, the law will not allow us to shoot them, as we could an old horse if we were not inclined to turn him out to grass, and they will probably take "an unconscionable long time in dying." For the last twenty years brethren have been talking about a fund for aged preachers, from which they might obtain aid without the publicity of an appeal to the charity of the brotherhood, from which every sensitive soul must shrink. But nothing has been done, and nothing will be. To every plan proposed objections have been and will be raised, and as we are far more interested in objecting than in doing anything, every scheme is rejected. Other religious bodies provide for their faithful old servants, but we must not "imitate the sects." Our American brethren do something in this way, but that only shows how far they have departed from the old paths. We shall not do so. For local church work and Home and Foreign Missions our preachers take the floor, and their appeals are responded to. They can scarcely be expected to present the claims of this question, and so it is neglected. Of course, our preachers ought to save up while in health for old age, but the most of them have little more than will meet current expenses, and they have the ridiculous idea that they should be an example to the flock in giving as well as in other graces, and so they neglect to lay by for infirmity. I have in my mind one man who was an exception, but he was generally talked about, if not actually despised, for his so-called parsimony. However, if our preachers spend their old age in want we'll make it up to them by splendid obituary notices and funeral services, and perhaps occasionally erect a monument stating how we loved them. They ask for bread, and we'll give them a stone. Now, I don't suppose these remarks

will have any practical effect. Some will resent my way of dealing with the subject. Two or three will probably say: "Well, Bro. Ewers is right, and something ought to be done," and that will be the end of it. At all events, I've relieved my conscience, and feel easier now.

--From W. A. Letter, Sept., 1903.      

      There was a flood on one of our Northern rivers two or three weeks ago. The water rose 29 ft. above the usual level, and the low portions of a town on its banks were submerged. The current brought down a quantity of driftwood, much of which caught on the bridge, and men were employed to remove it, lest the safety of the structure should be endangered. Among the timber was a crooked old log, decayed on the outside, and anything but attractive to the writer's eye. But while straighter and cleaner timber was sent drifting down the stream the ugly log was carefully drawn aside to be floated to the sawmill later on. The explanation in response to enquiry was that the log was cedar, and although rough on the outside was sound beneath the surface. It had been felled in the mountains some time before, and lay unnoticed and forgotten for years until the extraordinary flood brought it under the eyes of those capable of appreciating it.

      There are a good many cedar logs lying around unknown and unnoticed. A young man grows up on a farm with but an ordinary education. He wears a pair of moleskins, a coloured shirt and shapeless hat; his hands are rough and his gait is not remarkable for grace. He feels awkward in company, especially female company, and at the table he eats fish with a knife or takes mustard with mutton, and in many ways exhibits his ignorance of social etiquette. He is pious and upright, a

man of strong religious feeling and transparent honesty. His word is his bond, and if he wants to sell you his horse you can rely upon his statements, and to the writer's mind that's a pretty reliable test of righteousness. But he is not a favourite with the young ladies as a rule. He is not good at lawn tennis, and picks up a companion's handkerchief awkwardly, or, worse still, does not notice that it has fallen. He is not gifted with a supply of soft nothings to use in private conversation, and so for all these and other reasons he is voted slow. They prefer young Spruce, who always looks as if he had just come out of a bandbox. He is so refined and so courteous and altogether such a nice young man, you know. He never violates society rules and has an endless flow of small talk, and can even exhibit his learning by conversing about molecules and protoplasm and nebular hypothesis. But for all that, if his female admirers only knew it, he is an empty-headed piece of perfumery, a useless, though to some eyes, an attractive length of floating debris, and when he has been cast adrift down the current the despised cedar log will be utilised in furnishing the house of many mansions.

      They have a new preacher at Blanktown. Such a delightful speaker. He can discourse so eloquently about everything in the heavens above, the earth beneath, and the waters under the earth. You would be enchanted to hear his beautiful word-painting as he thrills his hearers with descriptions of rock-ribbed mountain sides, rushing cataracts, pellucid rivulets or the beauties of floral nature. It is no wonder that the building is crowded. It is true that a few old moss-backs shake their heads doubtfully and long for the good old times when men were converted by the preaching of the gospel. These old fogies always live in the past, and some people are never satisfied. I'm sure Mr. Sweetly could not describe things more beautifully that he does, and his glowing picture of an autumn sunset is enough to touch the heart of any sinner and bring him to Christ. Down at the little township of Nemo they have a new preacher, too. Poor

fellow, both he and the church are to be pitied. Everyone was disappointed when he preached his first sermon; there was nothing original in it. No doubt he meant well, but it was such a plain, simple discourse. It is true they like him a little better as the time goes on, for he has a way of talking about the love of God and the sacrifice of Christ that makes one's eyes dewy at times, and quite a number of people, mostly of the poorer class, have been baptised. But to many it is questionable whether it is desirable or wise to bring drunkards and low characters into the Church. They naturally feel that the reputation of the Church is in danger, and who can blame them? The banker and the doctor and the leading storekeeper came to hear him at first, but they soon stopped coming, and poor Mr. Earnest seems powerless to reach them. If they could only get Mr. Sweetly down at Nemo, what a grand work might be done there. I suppose, however, that Mr. Earnest will have to remain where he is, unless a flood comes and removes him. He's only a cedar log.

      Baptists and disciples of Christ have much in common. They hold the general evangelical truths accepted by most Protestants, such as the divinity and atoning work of Christ, the personality of the Holy Spirit, the inspiration of the Scriptures, the perpetuity of the ordinances and the priesthood of all believers. They are one in church polity, recognising with the Congregationalists the independent and supreme authority, under Christ, of the local church in all local matters. Moreover, as advocates of the New Testament as the only rule of faith and practice, and consequently rejecting humanly compiled creeds and confessions, they occupy identical ground; while in their plea for a regenerated church membership, the practice of immersion alone as baptism, and their acceptance of penitent believers as the only subjects of the ordinance, they stand together and apart from others. With so many points of agreement, it is not surprising that many outside and some within their membership, find a difficulty in understanding why they are not one body; and that others, who have a clearer knowledge of the questions at issue and their importance, are optimistic regarding the prospects of their ultimate union.

      My subject is, "Obstacles in the way of organic union," and while I should have preferred to deal with matters of agreement, yet it is necessary to look the difficulties in the face, discuss them in a fraternal spirit, and seek to find means by which they may be removed or so minimised as to prevent no insuperable obstacle to hearty union and co-operation.

      I assume that all present are agreed that union is desirable. Indeed, this is implied by the very fact of our conference; the only question is that of its practicability. But I am persuaded that if there be first a willing mind the way will yet be opened up. The matters on which we agree are so numerous and weighty, while those on which we differ are comparatively so few and unimportant that, given an earnest spirit of unity, that spirit must eventually assume practical form. I am persuaded that organic union is both desirable and practicable, and,, satisfied that it is only a question of time when it will be consummated. And I am not without hope that these fraternal conferences may in some measure help to bring about that "consummation so devoutly to be wished."

      At the same time there must be on neither side any compromise of principle. Peace may he bought at too high a price, and the sacrifice of any vital truth in order to visible union would be incompatible with our plea for loyalty to conviction and liberty of expression. Union to be real and permanent must be based on the conviction that it is in harmony with the revealed will of God. "The wisdom from above is first pure, thin peaceable." "No question is ever settled until it is settled rightly." Fortunately we can approach this question unfettered by human creeds or the decrees of ecclesiastical tribunals, and while union cannot be unduly forced, we may reasonably expect that, animated by a strong desire to find a scriptural !basis of union, respecting each other's conscientious convictions, and meanwhile co-operating as far as possible, the object will be attained.

      The more important points of difference, in my judgment, are those respecting the significance of baptism, an unbaptised membership, the observance of the Lord's Supper, and the question of names. There are other debatable matters, but if we can settle these, I have no doubt but that all other differences may be arranged.

1. The importance of baptism.

      As I understand it, the great majority of Baptists regard baptism as symbolic and declarative of pardon already enjoyed, while most of those in churches of Christ view it as a conditional command upon compliance with which, when accompanied by faith and repentance, the assurance of pardon is bestowed. That there is some scriptural relation between baptism and salvation we all agree, but differ as to the nature of that relation. Such passages as "He that believeth and is baptised shall be saved" (Mark 16:16); "Repent and be baptised every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:38); "Arise and be baptised and wash away thy sins" (Acts 22:16 ); "All we who were baptised into Christ were baptised into His death" (Rom. 6:3); "As many of you as were baptised into Christ, did put on Christ" (Gal. 3:27); "Eight souls were saved by water; which also after a true likeness doth now save you, even baptism," etc. (1 Pet. 3:21), and other similar statements, convey to us the impression that baptism is a condition the compliance with which gives the assurance of forgiveness. In this connection I quote the words of Principal Main in the recent conference in Victoria

      "We do not use the word 'essential' in our statement of the connection between baptism and forgiveness. The term is mischievous. No one present believes that either faith or baptism is 'essential,' since that would mean that nobody could by any possibility be saved without it. We never apply 'He that disbelieveth shall be condemned' to the person who has not had opportunity to believe. So we regard the New Testament references to baptism as applicable to those to whom baptism as a duty and privilege has been adequately presented. When this has been done, we may strongly urge the duty of baptism, for as the Scriptures say that a person believes 'into Christ,' so they affirm that the penitent believer is 'baptised into Christ,' and into the 'one body'--which is the church of Jesus Christ."

      Many eminent Baptist ministers and theologians have taken the words translated "unto the remission of sins" in Acts 2:38 to mean, "in order to" or "with a view to secure" the remission of sins. Among these are Dr. T. J. Dill, Dr. H. B. Hackett, Prof. A. H. Hovey, Prof. A. B. Harkness, Pres. W. R. Harper (Chicago University), Prof. A. J. Huntington, and Prof. J. M. Stiffler, all professors or principals of Baptist Universities and Theological Colleges. Many other not able Baptists, such as J. W. Wilmarth, A. McLean, John Gale, Robt. Hall, and others, have taught that baptism is a condition of salvation. Indeed, the last-named goes further than most disciples of Christ to-day, for he says, "I assert that in the apostolic age baptism was necessary to salvation."

      Of course, I do not quote these men to prove that we are right, but simply as an argument that if Baptists find difference of conviction on this subject no barrier to hearty union among themselves, it should not be considered an insuperable obstacle to union with us. I would also point out that in neither body is this matter a test of fellowship. We receive members from each other without regard to differences on this point.

      Possibly the difference may be regarded as to some extent a question of emphasis, and if on both sides the preachers would simply give the mind of the Holy Spirit in the very words which the Holy Spirit teaches, and urge upon all who desire to be true disciples of Jesus the duty of a prompt submission to His command, the difficulty might soon vanish. In any case it is rather a doctrinal than a practical difference, and if we all preach and practice the commands of Christ, we can allow liberty of opinion as to their precise significance.

2. The conditions of membership.

      Closely associated with the foregoing, but of more importance as a practical matter, is the question of an unbaptised membership. I understand that, with but one or two exceptions, all the Baptist churches in South Australia

are "open membership." In this respect they have departed from the position occupied by the great majority of their own brethren. Personally, I regard this as a far greater obstacle in the way of union than that concerning the relation of baptism to the remission of sins. In pleading as we do, for a return to New Testament practice, the admission of the unbaptised appears to us a distinct departure from the primitive ground. If we all admit, as I think we do, that in apostolic times all those in the body or church of Christ were baptised into it, I fail to see how we can consistently plead for union on any other basis. In presenting the platform of "the unity of the Spirit" in Eph. 4:3-5, Paul's seven planks are "One body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all." How can we occupy the platform of unity if we dispense with the one baptism? This constitutes a very serious difficulty. The only suggestion I can make is the reconsideration of the subject in the light of the New Testament, with a resolution to walk along the lines of the divinely commissioned legislators.

3. The Lord's Supper.

      The frequency of the observance of the Lord's Supper is another practical issue. I need not in this assembly cite the names of scholars of all communions who have advocated its weekly celebration. It is well known that the churches of Christ all the world over observe it every Lord's day, and I am glad to know that many Baptist churches do the same. I think it is generally conceded that this was the primitive custom, and that, as in Troas, so in other regular assemblies of the saints, "On the first day of the week the disciples came together to break bread." Ecclesiastical historians agree that this was the regular practice for the first three centuries. It should surely be possible for us to unite without any compromise of principle around the table of the Lord on the Lord's day.

4. The question of names.

      This is by no means the least important of the matters under discussion. Still there should be no insurmountable difficulty here. Our Baptist brethren in common with ourselves, glory in the name of Christ, and rejoice to be considered individually as Christians, disciples of Christ, and collectively as churches of Christ, churches of God. On our, side, we make no claim to be "The Church of Christ," which includes all Christians, but simply to be a movement within the church pleading for a return to primitive Christianity. Each of the churches in this movement is a church of Christ, as its members have all been baptised into his name. Some congregations may prefer to be called Christian churches, and on the principle that a stack of hay is a haystack, a church of Christ is certainly a Christian church. "The disciples were called Christians first in Antioch." It is sometimes urged that this was a nickname given by enemies, and the implication is that it is therefore not specially suitable. But there is nothing in the scriptural statement to indicate that it was given in derision, and I am inclined to think with Adam Clarke, Dr. Doddridge and others that it was divinely bestowed. However that may be, it was readily accepted by the early disciples, Peter says, "If any man suffer as a Christian, let him not be ashamed, but let him glorify God in this name." It should not be impossible for us to agree to accept New Testament names for the children of God, as individuals and churches. I might point out that while Baptists could readily accept scriptural names without conscientious scruples, those who wear only scriptural designations could not conscientiously consent to be called Baptists.

      In dealing with the topic of union there is one consideration I desire to impress upon our Baptist brethren. Those known as churches of Christ are themselves a union movement. The desire for union was the very genesis of their existence; they were born out of a protest against sectarianism, and for over one hundred years

the union of God's people has been a prominent feature of their plea. It is sometimes objected that we are unwilling to meet others half way, and to give up as much as others for the sake of union. To such objectors we point out that we have already made great sacrifices. In the interests of scriptural union we have had to give up many things dear to us. We have given up infant baptism, human creeds, party names, monthly communion, etc., and we are honestly trying to be simply Christians, to honour Christ, wearing no name but His, accepting no guidance but that of His Word, "that in all things He may have the pre-eminence." But although we have given up so much, we are still willing and anxious to give up more if by so doing we can scripturally advance the union for which Christ prayed beneath the Shadow of the Cross, "that they all may be one."

      To Nelson, New Zealand, belongs the honour of being the birthplace of the first church in Australasia on New Testament lines, and Thos. Jackson, a Scotch brother, had the honour of first presenting in apostolic simplicity and fulness the conditions of the ancient gospel. This was on the 2nd of March, 1844. His first converts consisted of the household of Thos. Butler, and the next were James Barton and Thos. Magarey. The first church consisted of thirteen members. In 1845 Bro. Jackson established a church in Auckland. We have no record of the "initial difficulties" with which this good brother had to contend, nor have we any knowledge of him beyond that stated.

      Shortly after his baptism Bro. Magarey removed to Adelaide, South Australia, where for a brief period he worshipped with the Scotch Baptists, the first and at that time the only congregation of immersed believers in the State. Bro. Magarey's abilities led him to take a prominent part as a speaker, and his exposition of the truth he had received in New Zealand soon led first to discussion, then to dissension, and finally to disruption. The list of dissenters included the honoured names of P. Santo and J. C. Verco, who with others withdrew and erected a small chapel, 25 x 18, which was opened in the first week in January, 1846, the church moving ten years later into Grote-street. The "initial difficulties" these pioneers had to overcome may be in a measure understood from the fact that Thos. Magarey's teachings were regarded by the Scotch Baptist brethren as "blasphemous," and involving the teaching of "baptismal regeneration" and the "denial of the work of the Holy Spirit."

      In New South Wales Albert Griffin and Henry Mitchell commenced meetings in Nov., 1852, and in September they were joined by Dr. Joseph Kingsbury, J. Standin and Edward and David Lewis. Initial difficulties here had their rise chiefly in the opposition of religious opponents outside, but a little later the introduction of Christadelphian teaching into the church in Sydney, the second congregation to be formed, resulted in the temporary disbanding of that assembly.

      The first pioneers in Victoria appear to have been J. W. Ingram and H. G. Picton in 1853. A brief visit was paid to Victoria by T. H. Milner, evangelist from Scotland, in 1862, and H. S. Earl, the pioneer of our American evangelists, arrived in 1864. Among the early pioneers were Bren Lyle, Dickens, Warren, Rossell and Service. Opposition came from Catholics and Protestants alike, but these "initial difficulties" were overcome by the zeal and faithfulness of those worthy brethren.

      In 1865 R. C. Fairlam began preaching at Latrobe, Tasmania, but it was not until 1872 that O. A. Carr, evangelist, opened up the work in Hobart. As elsewhere, so here, the "initial difficulties" arose from the misunderstandings of religious neighbours.

      T. H. Johnson, in Queensland, led F. W. Troy into clearer New Testament light, and at his solicitation Stephen Cheek commenced preaching in that State in 1882. Opposition here was so bitter that on one occasion an Anglican clergyman in a country town threatened to horsewhip that devoted servant of Christ. Bro. Cheek died in 1883, and was succeeded by myself the same year. During my four and a half years' stay in Queensland, I had more or less to do with the founding of eleven churches, including Brisbane, and it is probably owing to my pioneer work there that I have been asked to deliver this address.

      West Australia was opened up by T. H. Bates, the first church being formed on Oct. 26, 1891, but little more than seventeen years ago. Scarcely had the cause been fairly launched when serious internal dissensions well-nigh

caused its shipwreck. This was their most important "initial difficulty," and it was not until after some time that it was overcome by the spirit of love and mutual concession. Looking back over the past history of our pioneer work it appears that the "initial difficulties" may be classed as those external and those internal. Most of the former were based upon misunderstanding, which in turn led to misrepresentation and sometimes to open opposition. The misrepresentations were chiefly on three points.

      1. The question of nomenclature was a fruitful source of difficulty. That we should as individual believers call ourselves simply Christians or disciples of Christ, and our congregations churches of Christ or churches of God, was regarded as an implication that no others were Christians. It appeared exceedingly difficult for our friends to grasp the idea that we claim no exclusive proprietorship in those designations. And even yet we occasionally meet with those who will persist in labelling as with some offensive and sectarian appellation, or who designate our religious movement as "the Church of Christ" as a denominational term. Of course, we recognise that the expression church of Christ or church of God can only be used Scripturally in one of two senses; either to designate a local congregation, as the church of Christ, Campbell-st., or as descriptive of all Christians who constitute the entire body or church of Christ in the world. Within this body universal there are a number of local churches of Christ, pleading for a return to primitive Christianity, but to apply the term "Church of Christ" to distinguish them as a body of religious people from other Christians is to use a Scriptural appellation in an unscriptural and unwarranted sense. It is well to emphasise this not only for the purpose of disarming prejudice, but because some young members are likely to think that the aggregate of the churches associated in these Centennial celebrations constitute "The Church of Christ." Each assembly represented

here is a church of Christ, abut the whole of them combined do not constitute "the Church of Christ." They are simply a portion of the great church of God which includes all true Christians. When we can induce our friends to recognise that we claim no exclusive right to be called Christians or churches of Christ, but that these are names which may, and should, be adopted without compromise of principle by all disciples of the Lord, one "initial difficulty" will vanish.

      2. Another charge not infrequently brought against us was that of "denying the work of the Holy Spirit," and it was sometimes even asserted that we denied His personality. These charges were, of course, absolutely false, and yet they are still occasionally made, even in districts in which churches have been long established. Lies are proverbially hard to destroy, but it is difficult to understand how calumnies so baseless and so oft repeated have survived so long. It is true we emphasise the truth that the Holy Spirit is not poured out directly upon sinners in order to their conversion, and teach that he is a holy guest "whom the world cannot receive," but "whom God hath given to all them that obey Him." We consequently exhort the unsaved not to look or pray for any direct mystical spiritual influence in order to conversion, but to at once accept Christ and obey Him. We believe and teach, however, that in so doing they are influenced by the word of God, which is "the sword of the Spirit," and hence their conversion is truly the work of the Holy Spirit which we are said to deny. We further teach in the words of Peter that upon compliance with the conditions of salvation they "shall receive the gift of the Holy Spirit" to dwell within them. Where we are listened to and understood, this prejudice vanishes, but these false charges so often repeated have in many instances constituted an "initial difficulty" hard to overcome.

      3. But perhaps the charge of teaching "baptismal regeneration" was even harder to combat than those already mentioned. Because our pioneers taught in the very

words of Scripture that "he that believeth and is baptised shall be saved," that "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," that enquirers should "repent and be baptised every one of you in the name of Jesus Christ for the remission of sins"; because they taught these and many similar Scriptures, they were falsely accused of teaching "baptismal regeneration." Had they advocated the baptism of unconscious babes in order to their acceptance with God, a baptism unaccompanied by faith and love, there would have been good ground for this indictment; but seeing we contend that baptism must be preceded by a sincere change of heart and will, and that those alone who have truly believed in Christ and unfeignedly repented of sin are the proper and Scriptural subjects for this ordinance, the charge of promulgating the doctrine falls to the ground. As life precedes birth, as love antedates marriage, and as death must come before burial, so we emphatically teach that life produced by faith must precede the birth of water, that hearty love for the Saviour must also date our open union with Him in the wedding ceremony, and that men must "die unto sin" before they can be "buried in baptism" and rise from the grave of water "to walk in newness of life." What then becomes of the charge of "baptismal regeneration"? And yet this was, and to some extent still is, by no means a small difficulty to face.

      In addition to the prejudice aroused in the minds of those interested, by such misrepresentations as I have mentioned, our pioneers have had to face the open opposition of infidelity and unbelief, and the still more paralysing influence of religious indifference, but time will not permit me to dwell upon these.

      Among the internal "initial difficulties" I would place first the inadequate equipment of many of our noble pioneers for the great work which they were called upon to perform. In some instances their education was decidedly imperfect, while others lacked preaching ability or were deficient

in tact. That they succeeded so well while hampered by such limitations speaks volumes, not only for the power of the truth they advocated, but also for the zeal and perseverance with which they so steadfastly presented its claims. It is not surprising if the success has to some extent been modified by indiscretions and mistakes. The wonder is that these have not been more manifest and influential for harm.

      Another hindrance, in some cases, has been the imperfect conception on the part of the workers of the distinctive plea they had to present. Questions concerning the use or disuse of instrumental music, the "open" or "close platform" in meetings for worship, to what extent fellowship with the unbaptised is permissible, the validity of such organisations as Bands of Hone and Christian Endeavour Societies, the exact nature of the punishment of the lost, etc., etc., have occasionally received attention to the neglect of weightier matters. Whatever may be said in favour of the proper ventilation of such topics, it must be conceded that they may easily assume an undue prominence in the hands of earnest men but imperfectly acquainted with the salient points of our great plea, and that the effect of the contention for the union of Christians and the salvation of sinners may thus be weakened.

      Not the least of the "initial difficulties" experienced by our pioneers in the work of the gospel was the need of money. While the importance of this desirable commodity may be overestimated, yet its close relationship to progress in divine work will be readily admitted. All who have had any experience will unhesitatingly agree that the lack of financial means has been responsible in a marked degree for the fact that the advance of the primitive truth has not been greater. Large and inviting fields would have been entered much sooner had the means and men been available. It is pleasing to note that our brethren as a whole are beginning; to have a larger vision of the splendid possibilities in our great home fields, and a keener sense of the responsibilities

resting upon them as stewards of the Lord's wealth.

      Before closing I would point out that there is much pioneer work yet to be accomplished, many initial difficulties yet to be overcome. In each of our States there are many populous towns and immense country districts where the plea for a return to the Christianity of the New Testament has not been heard. The capital city about to be founded will demand our immediate attention, and the large Commonwealth territories of

      Papua and Northern Australia are as yet untouched. The grand old pioneers who have passed within the veil, together with those who with whitened locks and tottering feet are awaiting the call to their eternal reward, have done magnificent work in the past. Be it ours to take up the tools their weary hands have dropped, and in this highly favoured land, which in the providence of God is destined to dominate the Southern Hemisphere, continue to lay broad and deep the foundations of a mighty structure of primitive and apostolic Christianity in honour of the King of kings and Lord of lords, "that in all things he may have the pre-eminence."

      His neighbours were not well pleased to lose Ned Jackson from their questionable amusements, and one of them undertook to show him that it was impossible for him to live up to the Christian profession, and that he might, therefore, as well abandon the attempt at once.

      Now, he was exceedingly conscientious, and at the same time comparatively uneducated, and, of course, at first knew but little of Scripture. Hearing, one day, that I was to be at a place several miles away, he came to see me, and we met on horseback. "Bro. Smith," said he, "I'm going to give it up." "Give what up?" I said. "I'm going to give up trying to be a Christian," he answered: "I've tried my best, and I can't do what

the Lord wants me to; and so I'll give it up." Further enquiry elicited that his neighbour had drawn his attention to Luke 14:26:--"If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and 'his own life also, he cannot be My disciple." He felt the requirement to hate his parents to be an insuperable difficulty. "I've tried my hardest. Bro. Smith," said the simple, earnest man, "but I can't do it. I might be able in time to hate the old man, but I can't hate the old woman, that's a fact, so I can't be His disciple." It seemed so strange to hear that tall, broad-shouldered, sun-tanned, bearded man, as he sat on his horse, mournfully confessing his utter inability to "hate the old woman," although he had tried so hard, and had nearly succeeded in hating "the old man." A little quiet talk, and he went back home happier, and with fresh resolves, which I doubt not he still has, if yet alive, to remain true to his Saviour. From a Preacher's Reminiscences, 1906 (written under the name of John Smith).

      Struggles and conflicts appear to be the common experience of humanity. A great conflict is now raging in Europe, and in all ages and among all races there have been wars and struggles. Apart from national warfare, there is the keen competition of trade and commerce. The perpetual struggle between rivals in business is so well recognised that it has crystallised into the proverb, "Two of a trade never agree." And there is the conflict between capital and labour, between employers and employed, often resulting in sweating and oppression. Politicians arc perpetually at war, or preserving at best an armed neutrality, and there is an everlasting struggle between the ins and the outs who want to get in. Battles are waged in our stock exchanges, where many a victim is trampled in the dust. The wrangling and jangling of conflicting creeds and sects has in past ages dyed civilisation in blood, and even yet the sectarian war drum is beaten, though more faintly than in the past. What is true of humanity is true of the whole world animate and inanimate. Wild beasts and birds prey upon the more helpless of their kind, and "All Nature's red in beak and claw." The roar of the thunder, the rage of the tempest, the shock of the earthquake, and the fury of the ocean, are but the evidences of this universality of contention and strife. Just why these things are so our finite minds fail to understand, though we may dimly conceive that all these discords may be but part of the grand harmony in the oratorio of God, and the means by which the Almighty Ruler of the universe is working out his wondrous plans for the world's final uplift.

      But in the meantime we must accept things as they are, and since we have to face the conflicts of life, fit ourselves as best we may to worthily act the part allotted to us.

      Among and in importance far above all other conflicts is that between the forces of good and evil. Even the gigantic struggle in Europe falls behind in comparison. That is confined to one part of the world, is temporary, and we may expect that in a few months or a few years at most it will be a fact of the past. But this struggle between right and wrong is world-wide and permanent, while its effects reach beyond the grave into eternity. Among the factors in this warfare, our cooperative work as churches takes its place with the forces which make for righteousness. In the past we have had our struggles, but also our ever advancing victories. It is only by looking back over several years that we can realise how much has been done, what progress has been made, and the ground that has been occupied.

      Among the pioneers of our movement in South Australia were Thomas Magarey, Philip Santo, Joseph Crab Verco, Amos Armour, and later, Philip Messent, George Pearce, John Lawrie, W. H. Burford and Richard Verco, with their wives and others, all of whom have passed away with the exception of P. Messent, who at the age of 92, and Mrs. R. Verco, at the age of 90, are still lingering awaiting the call home. These brave men and women had their struggles. Their position was misunderstood and misrepresented. They were men of profound

conviction, and they laid broad and deep the foundation of the present strong cause.

      It was not until 1865, nearly twenty years from the inception of the work, that H. S. Earl, of America visited Adelaide, where he attracted crowds by his eloquent presentation of the plea for the simple Christianity of the New Testament. In 1867 our well-beloved T. J. Gore arrived. There were then six churches, with 481 members. Our brother has been spared to live and labour here for 47 years, and to see the little movement of 481 members increase to nearly 7000, and during that period he has done much to mould the sentiment and direct the energies of this ever advancing brotherhood.

      Twenty years ago the membership stood at 2507, and has since increased to 6772, an increase of 170 per cent. From 1894 to 1904 the rate of increase was 54 per cent., but the last ten years it has been 74 per cent. I can speak with greater intimacy of the work of the past four years, during which I have been more actively connected with Conference. In that time there has been a net increase of 12 churches and 1721 members. Gratifying as this is the Sunday School figures are even more encouraging. There has been a net increase of 16 schools, 389 teachers, and 2180 scholars. We are gravely assured that Christianity is on the decline, but these figures surely give no support to such a statement. It will be seen that, while the church membership has grown 34 per cent., the Sunday School increase for the last four years has been 64 per cent. As an indication of the value of the Home Mission work, I may state that during the four years 1138 have been baptised in Home Mission fields and 1100 children added to Home Mission schools.

      So far we have had much to encourage us, and if we have had great difficulties, we have also had great victories. And now we have come to a critical stage in our work. In addition to the forces of evil, we have to face the prospect of financial weakness. Drought and war threaten to cut off our supplies of ammunition.

      Can we possibly hold our own, or shall we sound a retreat? Shall we continue to hold the sixteen fields along the firing line, where our forces have done such splendid service, or are we to be beaten back? The situation gives us cause for anxiety, I admit, but

      From which of the fields can we honourably retire? Ours rather to face the foe with redoubled energy.

      As the representatives of the Churches of Christ in Conference assembled, you have appointed a committee to act as a council of war to carry on the battle, but they are helpless unless you also supply them with the means to prosecute the campaign. If you are determined that the war shall be maintained, there is no power in earth or hell that can withstand the forces of the Lord of hosts. The fact that some will be unable to contribute so freely this year must lead those who can to increase their offerings for Home Missions. There is no evading the fact that unless we are prepared to make substantial sacrifices we cannot hold our own. But, brethren, I am persuaded that we shall not sound a retreat, but go forth to conquer. If we are only faithful, victory is assured, and though advance may not be so rapid as we could wish, it will be certain.

      Preaching one night in a hall, I had but a small audience. A tropical rain was steadily falling, but the night was warm, as well as wet. I never was in such a place for frogs, and that evening a huge green fellow with a magnificent bass voice had taken up his abode on the top of the press or cupboard, in which the lodge regalia was kept, on the platform, just behind where I was standing. I remember I was on "The 'Conversion of Lydia," and throwing my whole soul into the sermon, when that frog, evidently much impressed by the discourse, climbed out on top of the moulding above the press, and emitted a most prodigious croak. I stopped, the audience tittered, and the frog, encouraged, croaked again. A man from the congregation came up to catch the disturber of the sermon, but the frog had retired and could not be found. Composing my features, I started afresh, and had just got fairly underway, and was earnestly appealing to my hearers to follow Lydia's example, when suddenly another basso profundo note fairly filled the room, and the congregation was in convulsions. Two men at once came up, and this time the intruder was caught, and unceremoniously expelled from the back door. But the mischief was done, and the audience and preacher were in the position of Humpty Dumpty after his great fall; so I soon closed the meeting. I could not compete with that frog. It was nearly as bad as a musical baby.

--From a Preacher's Reminiscences, 1906.      

      In my early days I often spent a night with a family in the country. The father, in conducting family worship, used to pray rather long and in a monotonous tone, and the tired children were apt to grow sleepy. My devotional feelings were considerably disturbed one

night, by the head of the family stopping in the midst of his prayer, and with a sudden and remarkable change of tone, calling to his eldest girl: "Mary Jane, Mary Jane?" "Yes, father?" "Are you asleep?" "No, father." "Well, keep awake, then," and then the good man resumed his proper prayer tone, and continued the family devotions.

--From "A Preacher's Reminiscences," 1906.      

      "Whatever has been done in the past, it is abundantly evident that in the near future the prosperity of the cause of primitive Christianity must chiefly depend upon the labors of advocates fully equipped by secular and Biblical training to stand in the forefront of intellectual and spiritual progress."

      "The support of the College of the Bible has become an actual necessity if we are to advance. We have no option unless we are prepared to sound the bugle call for retreat.

      But our watchword is Forward! Our faith in God, in the plea we present, and in the great future of this rich and immense country, is too great for us to falter!

      It was with a shock of surprise and of grief that we received on Saturday last the following telegram from Adelaide: "David Ewers passed away suddenly last night, eleven thirty.--Manning." There was surprise, for, although we had learnt with sorrow that our beloved brother had been ill for the last two months, so that he had to be relieved of his labours for a little time, yet he had taken up again most of his usual work. The grief we have will be shared by thousands of the brethren in Australasia; for, in the Commonwealth at least, there was probably no brother more widely known, more highly esteemed, or more deeply loved than was Bro. D. A. Ewers.

      Our brother died, as he would have wished, in harness. He was in active service to the last. At the South Australian Conference in September, his was one of the most notable figures. His cheery voice was often heard in the discussions. The brethren assembled expressed their great appreciation of his successful services as Conference Secretary. In all the States our brother has exercised an influence beyond the local churches with which he laboured. Every good work found in him a ready helper. The brethren realised his gifts as organiser, and his value as a counsellor. Thus he gave his closing days to the planning of State enterprises, and to the furthering of the cause of Home Missions, which hail been the means of introducing him to the wider service of the church of Jesus Christ.

      While thousands have been helped in them Christian life by the spoken word of our departed brother, many more have been influenced by him through the medium of his literary work. For considerably over thirty years he used his pen in the interests of the cause of Christ.

      He had great gifts as a writer. He wielded a ready pen. His style was never laboured or dull, but delightfully simple, racy, and readable. He had an inexhaustible fund of quiet humour, which added greatly to his charm--whether of speech or of writing. His words were of grace, but ever seasoned with the salt which preserved from insipidity.

      Bro. Ewers was a pioneer of our literary history. He first of our Australian brotherhood ventured to publish a religious weekly. This was a courageous thing to do at a time when our numbers were small. For years the editor had the anxiety of financing the paper as well as of securing suitable matter for it.

      In his editorial contributions our brother ever sought to advance the cause of Christ. He loved the church of God, and earnestly pleaded in her interests. Bro. Ewers had beautiful trust in Christ, a heartfelt belief in the Bible as our only rule of faith, and a profound conviction as to the scripturalness of our position. In the first number of the weekly "Pioneer" were the following words

      "Recognising the Word of God to be a sufficient rule of faith and practice, and with unbounded confidence in the distinctive positions taken by those known simply as 'Christian,' or 'Disciples of Christ,' we shall steadfastly advocate a return to 'the old paths.' Our constant watchword will be 'beginning at Jerusalem,' and, while exhibiting kindly feelings towards those who differ from us, we shall with no uncertain sound 'contend earnestly for the faith once for all delivered to the saints.' What are termed 'first principles' will continue to occupy a prominent position in our pages."

      Similar thoughts are expressed in his opening Editorial Notes in the first number of "The Australian Christian," into which the "Pioneer" and the "Standard" were fused:

      "To restore and maintain the doctrine and practice of the early church in all its pristine purity and strength, is the work to which this paper stands committed . . . It is our purpose to supply our readers with articles

calculated to build them up in their holy faith, and to stimulate them with reports of the progress of our plea for the restoration of primitive Christianity. The fully developed disciple of Christ is always a Standard for others in doctrine and practice, being himself modelled after the Divine pattern; and he is at the same time a Pioneer preparing the way of the Lord in the hearts of his acquaintances. The two combined make the perfect Christian, and this is the ideal we have sot before us."

      A genial friend, a loved brother, a faithful follower of Him who "loved the church and gave Himself for it," has gone from us, Of him we are assured that to be absent from the body is to be present with the Lord. He rests from his labours; but his works do follow him.

      We have lost a brave and valiant soldier of the Cross by the death of Bro. D. A. Ewers.

      To my knowledge he had worked ceaselessly by night and day, with voice and pen, to further the interests of the Redeemer's kingdom for over thirty years. Liberal in his views, and progressive in his ideals, he nevertheless remained stalwart and true to the principles of the Restoration movement.

      He was an outspoken and caustic critic of some of our methods, and wrought diligently to make our plea attractive to the religious world. I have always received profit from his writings.

      His optimism was contagious, and few could resist his wit and humour. His appeals for Home Mission funds were always effective.

      I admired him for his fixity of purpose and for his brave fight against a physical infirmity that would have depressed the majority of evangelists.

      His contribution to the success and welfare of the brotherhood has been a good one. We thank God for his zealous labours and rejoice in his fidelity "even until death."

--A. E. Illingworth.      

      Our genial, conscientious, hardworking Organising Secretary has been called home to higher service. As President of the conference I can testify to his worth and his whole-hearted devotion to the cause of the Lord. Truly he could say with the apostle of old, "This one thing I do," for in his relation to the cause of Christ he evidenced the spirit of concentration. We shall miss him, and his place will be a hard one to fill; yet nothing is too hard for Him whose servants we are, so let us pray earnestly that someone will be found who will prove a worthy successor to our dear friend, and fellow-worker, Bro. D. A. Ewers.

--E. W. Pittman.      

      To the churches in New South Wales the news of the home-going of D. A. Ewers came as a great shock. He had held high office in all of the States, and we were looking forward to his elevation to the position of President at the next Federal Conference. But it has pleased the Lord to more highly exalt him, and his is now the joy of the eternal scenes. As President of our State Conference, and as Secretary of our Federal work, I pay my tribute of respect to his memory. He was universally loved by his brethren. He crowded his life with busy service. In writing and speech he did more than most men for the brotherhood he loved and the truth he had espoused. His place will be hard to fill, because it was the place of one who through much physical suffering was in labours more abundant, and in spirit full of the joy of the Lord. The memory of his life and work remains as a precious inheritance.

--H. G. Harvard.      

      Who did not know Bro. Ewers? I knew him well. I can only ask for room to refer to him particularly as a useful man, but must first say that I knew him as a Christian. His religion was Christian only. Our Lord's description of His messengers as "labourers in His harvest" was truly applicable to him. He had a clear understanding of those Bible truths which called into existence the Restoration movement, closely adhered to what is termed the aim of the churches of Christ, and had an intimate acquaintance with the history and progress of the brotherhood. His preaching was distinctly for the purpose of turning men to God. His work was of an aggressive and progressive nature, hence his success as a pioneer preacher, and his writings were particularly plain, terse, and interesting reading. He was a master of details, and nothing was too insignificant for him to do if it would help the cause. One never felt afraid that he would make a mess of anything he undertook, or say or do anything which would be much better if not said or done. His latter years were specially devoted to Home Mission work, and I think in this he rose to the highest peak of his life work. His devoted and useful life is ended. He has gone from his family, from the Church, and from the world. Where has he gone? Gone to be with Christ, which is far better.

Jas. Manning.      

      The unexpected and sudden death of our late Bro. David Amos Ewers is a serious blow to our brotherhood. Although afflicted with asthma from early life, our brother possessed great energy. He was a most successful evangelist and expositor. He had a wonderful knowledge of the Bible. His expositions on our plea were unique; he was a workman who needed not to be ashamed, rightly dividing the word of truth. I want

especially to express our appreciation of the work and worth of our late brother as Secretary and Organiser to the South Australian Home Mission Committee. He was a most valued servant, and was blessed with exceptional gifts. He was optimistic, which is the keynote to a successful career as an organiser. His appeals for financial assistance were always readily responded to. He was systematic, and always had a clear conception of his work. He was an adviser of no mean order on matters relating to evangelists, fields of labour, and finance. However much the Committee has realised his worth, it is probable that it has been underestimated. To no one man in our brotherhood has it ever been given to wield such an influence in this State as Bro. Ewers. To him in a very real sense is due so much of the success of our cause, particularly during recent years. A man loyal to the cause with which he was identified, who spared not himself, who bravely remained in harness to the last, and who in the hands of God was permitted to do a great work.

Walter J. Manning, Assistant Secretary,      
S. A. Home Mission Committee.      

      His happy way of expressing himself, the wealth of information, together with the wisdom displayed in tactfully delivering it, made one feel glad to have so wise a counsellor in the camp. His writings had no need to be signed. We understood and recognised the master-hand of one who, though in a peculiar way all his own, was able to carry his article or point to a successful issue.

      To know him was to love him. To know him better was to love honour and almost obey him. He had such a splendid way of securing assistance for and organising the cause of primitive Christianity. He has left behind him no enmity, nothing but a gracious memory for a manly and winning personality. He served his country, and with an unstinted measure of devotion his God, and our Father.

--W. C. Brooker.      

      The brotherhood in Australia will always be indebted to D. A. Ewers for his great work for God in the long years of his earthly ministry. There has been no more energetic or faithful preacher in this Commonwealth. He had remarkable natural gifts as an organiser, and as a writer. He was as well a clear, convincing and consecrated preacher of the Word. Few men among us had such a grip of the Word of God and of the distinctive plea of the Churches of Christ. He has been such a sane thinker, such a kindly-spoken defender of the principles for which we stand, and such a brotherly adviser to all, that we feel that a father in Israel has gone. He always had wise counsel concerning possible dangers ahead, but went forward fearlessly, and with the optimism of faith and hope. He was a most striking example of a self-made, yet God-made, man. He did whatever he could with all his might, and did his best to encourage others to do the same. His life is deserving of our highest tribute, and we younger men are the richer for our choice fellowship with him.

--J. E. Thomas.      

      As editor and publisher of the "A.C. Pioneer," he was an indefatigable worker. His name can be honorably linked with J. J. Haley, F. G. Dunn, and A. B. Maston, as laying the foundation of the present efficient journalism in connection with the brotherhood of Australasia. He was humble and unassuming, yet very persistent in anything he put his hand to. It was this characteristic that enabled him to carry on his press work to a successful issue. I am pleased to have this opportunity of expressing my appreciation of his great work. The history of the Churches of Christ in Australia cannot be written without the name of D. A. Ewers being honourably associated.

--Malcolm McLellan.      

      The news received by telegraphic despatch, announcing the decease of Bro. D. A. Ewers, saddened our hearts very much. The church in Brisbane heard the message on Lord's Day morning, and a number of those who personally knew Bro. Ewers, and whom he had led to Christ, were deeply affected. The Queensland brethren regarded Bro. Ewers with deep affection, and never will forget the splendid work for God and His kingdom accomplished by such a staunch and able defender of the faith.

      It was here where Bro. Ewers did some of his finest work in the pioneering days of our cause in Queensland.

--A. C. Rankine.      

      Brethren, what a life! What a death! For years he has been living and working for the extension of the kingdom. Now he has gone to view with greater satisfaction "the labors of his hands." How we loved him! Some of us knew better than others his capacity for work.

      He was a big man. With a love such as had his Saviour he saw the need of the whole world. Truly his work lay in the direction of Home Missions. But every advance made in this direction he knew was an advance in the work abroad. As a member of our State Foreign Mission Committee he was a great help. He knew the workers, and had studied the fields, so was able to speak intelligently of the things brought before us.

      He loved the plea of the Disciples of Christ. He was a Goliath amongst us, and did a work much needed. May his mantle fall on worthy shoulders. His Christ was very real, and the church very precious; surely because of this heaven has been enriched by his presence there.

--I. A. Paternoster.      

      D. A. Ewers was one of the grandest men it has been my privilege to know. When I think of his loyalty to God's Word, his indomitable spirit, his untiring energy, his success as a pioneer, his sweet charity and fine humour, I would place his name along side that of Grubbs, McGarvey, John Smith, and those other grand men of the formative period of the Restoration Movement in America. He has been to the movement in Australia just as much as any of these men have been to the movement in America.

--W. B. Blakemore, Perth.      

      His place in the church of God will be hard to fill, for his sympathies were large, and every department of work received his ungrudging support. But he will be missed most of all in Home Missionary circles, for he had a consuming passion for the evangelisation of our own people with the primitive gospel.

      One by one the men who in past years have been foremost in advocating the plea are passing from us, and younger men must fill their places. Will they be as faithful to the truth, and be able to "teach others also" so that the marvellous progress of the cause we love in these South lands may continue?

--Thos. Hagger.      

      Contact with one who was so steadfast in the faith, so true to the cause of Christ, and so considerate and kind to all, could not fail to enrich one's life. Our brother tried to share everybody's burdens, but was anxious not to divide his own with any saving his Lord. He was the hub of all the exercises of the churches of the State. By letter and telephone he was in constant communication with churches near and far, and with tender care sought to guard the spiritual interests of all.

--J. Wiltshire.      

      Bro. Ewers was very much loved and esteemed in this district. He not only worked hard, but he succeeded in getting others to work with him. I have always looked to Bro. Ewers as one of our noblest men--a Christian gentleman. Since the days he wrote "Chips from a Wheelwright's Block" up to last week's "Christian" he has been our most popular writer.

--John Tully.      

      With the word of his mouth, the message of his pen, and the influence of his life his constant aim was to exalt Christ by a restoration of New Testament Christianity in doctrine and life. Those whose privilege it was to be associated with Bro. Ewers in the ministry of the Word will cherish the memory of their association with one who was loyal to the Master, to the Book, and to his brethren. Having been found faithful in the "few things," Bro. Ewers has been promoted to the ranks of higher service.

--Arthur G. Day, Launceston, Tasmania.      

      He was a good man, whom to know was to respect and love and trust. Bright, happy, genial, D. A. Ewers was a disciple of the sunshine. Faithful in his teaching, wise in his counsel, spontaneous in his sympathy with the suffering and unfortunate, he displayed in a remarkable degree the spirit of his Master. When I went to Queensland in 1881, the pattern saint in all the churches was David Ewers. If any difficulty arose in any of the assemblies, the discussion almost invariably resolved itself into "Let us write and ask Bro. Ewers," and this was the final resort. Of him we can truly say, "He has done his life-work well."

--Chas. Watt.      

      Our brother was, by nature, a strongly intellectual man. As a brother said, he was a brainy man--a man with a large heart. There was nothing narrow about him, and yet there was nothing unduly broad about him. He believed the Bible, and he felt the thrill of the heart of Christ through the indwelling Word of God. He was unchanging and unchangeable in his devotion to the truth of God as spread out on the pages of the Bible.

      He was a friend to all the preachers. The brethren always felt when he came to them for money his manner of asking was so radiantly cheerful that it made giving easier. Hence he was a fine organiser and collector for Home Mission funds. He was a hard and indefatigable worker. He seemed to never tire, yet he did tire, but was loth to take a rest. Bro. Ewers was a Godfearing, faithful, earnest, strong, diligent and loving Christian.

--T. J. Gore.      

      David Ewers was a man of whom too much good could not be said. I have known him intimately for over 27 years, and never heard him say a word, nor saw him do an action that was not Christian. What was said of a famous Scotch saint could be said of him, "Who dwelt with him did live half-way to God."

      What a true friend he was to us all! He had a strangely low opinion of himself as a preacher, but a high opinion of others. He was so anxious for the success of the Chariot of Zion, that no "chip from his wheel-wright's block" ever fell to hinder the Chariot's progress.

      Bro. Ewers was a big man in heart and brain. He had imperialistic views. Though enthusiastic in advocating Home Missions, he was one of the first to espouse the cause of Foreign Missions. What a lovable man he was; everywhere he labored he left in his track men and women whose lives he had brightened by his own delightful, earnest, good-humoured

optimism. What a charm he had in our Conferences. He swayed us because we all knew he was so absolutely unselfish. I never knew him to seek anything for himself.

      We should like to have had him enjoy a long life's twilight, but though the sun of the workday set, we know he entered that "city where they need no sun."

--Captain Chaplain Geo. T. Walden (written from Egypt).      

      The long familiar "Australian Letter" will be no more. Before the publication of one of last week its author had gone to that land where no word of ours can reach him, and from which no winged message of wire or fast mail can come to us.

      It is with sadness that attends the passing of a brother and regret at the loss our cause must sustain, that we pen these lines. Bro. Ewers was known in this country chiefly through his always interesting letters to the "Standard." In his own country he was one of the chief counselors in all work of the Churches of Christ.

      We sympathise with his brethren, who will sadly miss his wise counsel and leadership. Our cause in all land is one, and not only should the tears of the sower any the songs of the reaper be mingled, but the rejoicing of all laborers, and the tears as well, when a common joy or sorrow comes. But we sorrow not as others who have no hope.

--Editor "Christian Standard," Cincinnati. Ohio, U.S.A., 8/1/16.      

      D. A. Ewers was a staunch advocate of the principle of the Restoration movement, to the promulgation of which he gave his life. He was of the type that is now unfortunately becoming too rare amongst our preachers. He had implicit faith in the Gospel and in the plea of the Churches of Christ, and he was always fresh and up-to-date, without tinkering with "untaught questions" or "flirting" with the incipient infidelity now making itself felt in so-called Christian pulpits.

--T. W. Smith (written for American "Standard").      

      "Oh, death, where is thy sting? O grave, where is thy victory?" On Sunday afternoon all that was mortal of David Amos Ewers was placed in the grave to await the resurrection morn. His spirit has gone to be with Jesus. A brief service was conducted at the house, H. J. Horsell reading the words of comfort which Jesus spoke to His disciples, and which John records in the 14th chapter, after which Ira A. Paternoster led in prayer. Many tears were mingled with those of the family bereaved, yet not the tears of those who have no hope.

      The casket was slowly borne from the house by Bren. H. J. Horsell, W. Morrow, H. R. Taylor, W. J. Manning, G. Perriam, G. Clarke, J. E. Thomas, and I. A, Paternoster, and the cortege proceeded to West Terrace Cemetery. In front were the children of the Mile End Bible School, where our brother spent so many years in loving service, and the officers of the church. Following were members of the Home Mission Committee, brother preachers, and many members of the churches and friends. Grote Street Bible School joined the procession along the route.

      Upon arrival at the cemetery there was seen immediately the esteem in which Bro. Ewers was held. A large gathering of church members and many friends had assembled out of sympathy. It would be impossible here to state the many expressions from loving hearts which were heard as we passed on our way to the grave. One said, "He buried my mother." Another, "I was baptised by him." Still another, "I have loved him for many years." There were hundreds present who felt their personal loss!

      Our father in Israel, T. J. Gore, officiated at the grave. How beautiful was the sound of those words so confidently spoken by our brother: "I am the resurrection and the life, saith the Lord . . . Whosoever liveth and believeth on me shall never die."

      J. Wiltshire, the preacher of the Mile End church, announced the favourite hymn of our late brother:

      After the hymn had been sung through, Bro. Wiltshire led the company in prayer. Bro. E. W. Pittman then spoke as President of the Conference. He said he had known Bro. Ewers in Victoria and in South Australia, and had often wondered how one man could possibly do so much work. He was always with his pen and voice ready to do all he could to extend Christ's kingdom.

      J. E. Thomas also spoke a few words. He said no man was more widely known in our brotherhood than Bro. Ewers. Telegrams had come from all over Australia. Men in every city in every State were joined with us in sorrow to-day. For over 38 years Bro. Ewers had been an active preacher of the Word. During the whole of this time his influence was felt for good. There were few men of more all-round ability than Bro. Ewers. He was a writer, a preacher, an organiser, and all he did was done well. We young men came to him for advice--we called him Father. Bro. Ewers was a busy man. He was so busy that he never had time for anything but his Father's work. His memory will linger in our hearts, and our comfort and joy is that we shall meet him again. The Jews have a saying: "Moses died by the kiss of God." Might not we say reverently that our brother received his welcome into that eternal day by the kiss of God? We who are left will pledge ourselves

to be true to the Christ to whom he was true.

      Among the visitors present was Pastor Fleming, of the Baptist Church, who said, "Friends and fellow-mourners, on behalf of myself and the churches I represent, I speak. We stand very near the churches of Christ, and to-day we are nearer still in sympathy. I knew our brother as a man of great strength of character and loyalty to his Master and the truth as he conceived it. He lives on in the influences which pass through other lives, but best of all he lives with God. We say not today, goodnight! We hope to say good-morning in some fairer clime."

      The casket was lowered into the ground, Bro. W. C. Brooker led in prayer and pronounced the Benediction, and quietly the people melted away, conscious of the fact that

      "I heard a voice from heaven, saying unto me, Write: from henceforth, blessed are the dead which die in the Lord: even so, with the Spirit; for they rest from their labours, and their works do follow them."

--I. A. Paternoster.