For much of the period, 1900-1917, Dawson Street was without a regular evangelist. This should not be taken to mean that there were no significant ministries during this era. There were, but they were separated by periods when the church was without a resident pastor/evangelist. These years were also notable for the number of successful evangelistic missions.

Mahon

The new era opened in January, 1900 with a mission conducted by H. Mahon. It was planned to run for about three weeks. Because it was so successful, however, it was extended a further six weeks.¹ On April 8th the church voted to retain Mahon "till the end of the month".²

Mahon was farewelled at a social on April 30th, when it was reported that, during his four month ministry, sixteen had been baptised, seven from the Sunday School. Only two of those who made decisions did not join the church.³

Mahon was invited back in August to speak at the Sunday School anniversary. On that occasion he "gave a powerful address on home influence and the need of supplementing the labours of the teachers in the homes of the children".⁴

McCallum

For the next year and a half the church carried on, using its own preaching talent. On February 19th, 1901 the board decided to invite Bro. McCallum, asking him, when he was able to do so, to pay the congregation a visit, as they would "be pleased to have an address from him occasionally".⁵

Harward

Three months later the church wrote to the Victorian Home Mission Committee to see if they could obtain H. G. Harward's services, and on what terms. They were keen to have him, with or without the mission tent.⁶

Harward was making a trip to Brim and suggested that some of the officers meet him at the station to talk the issue over.⁷ He later indicated that the basic cost of

the sort of mission they proposed would be in the vicinity of £35. If additional costs, such as publicity, were added to this figure, the eventual cost would more likely be in the vicinity of £40.⁸ Undeterred by this projected expense, the board decided, at its October meeting, to engage Harward from March 1903.⁹ March did not suit Harward, however.¹⁰ In January, 1903 the board again wrote to the Home Mission Committee, once again canvassing the possibility of a Harward tent mission.¹¹ The matter dragged on, and, in June, the church wrote to the Home Mission Committee to see if Harward would be available in November.¹² They were again unsuccessful. They were told that he was unavailable until after the Victorian Conference the following year. For his part, Harward explained "that he was not anxious to undertake missions where work was not followed up by an evangelist".¹³

C. L. Thurgood

In May, C. L. Thurgood visited Dawson Street. Because of the importance of the occasion, Peel Street, Mount Clear and Buninyong were invited. Thurgood preached morning and evening. In the evening there were three confessions. On Monday the church held a reception for the Thurgoods, which was "enlivened by singing and recitations".¹⁴

Moysey

Still hopeful of a November mission, the Board decided, in August, to write to G. B. Moysey to see whether he would be available for a mission at that time.¹⁵ Moysey explained "that he was prepared to conduct the mission, the terms being £3 per week salary with board and lodging, also railway fare second class". His offer was accepted.¹⁶

The mission started well. At the close of the opening meeting, a daughter of Chas. Morris confessed Christ. The following Sunday a daughter of Chapman of Millbrook followed suit, both of them being baptised that evening. Two further decisions were made the following Sunday evening. While week-night meetings were down, Sunday services were well attended. To ensure maximum benefit from Moysey's visit, it was decided to extend the mission until the end of the year.¹⁷ There is no record of the total gain.

H. M. Assistance

Dawson Street was keen to engage an evangelist permanently, but felt unable to carry the financial responsibility themselves. They wrote to the Home Missions Committee to seek their assistance, only to discover that the Committee was itself over-committed and in financial straights.¹⁸ In August, the church received a request for funds from the Committee and decided to put the matter to the

church.¹⁹ The Home Missions Committee was still in difficulties in October, 1905, when the officers received a letter from the Victorian Sisters' H. M. Committee, seeking the aid of the Dawson Street sisters in reducing the Home Mission debt.²⁰

Andrew Meldrum

In September, 1904, Andrew Meldrum, visiting the church, preached at both morning and evening services. His interesting and forceful addresses were appreciated by large and attentive audiences. The church was obviously missing a regular ministry and they were also impressed by Meldrum.²¹

Andrew Mackenzie Meldrum, M.A., D.D., who died on October 28th, 1943, was born in Ayrshire, Scotland. He went to the U.S.A at an early age, becoming an American citizen. Dr. Meldrum studied at Kentucky University and other institutions and was well known among the Disciples as an effective minister and educationalist. For a number of years he was President of Spokane University, Washington. Those who knew him spoke of his scholarly and versatile mind. He travelled a great deal and was involved in anthropological research. He was also celebrated as one of America's contemporary poets. As a young man, he visited Australia for a ministry with the Swanston Street Church, in Melbourne, between 1903 and 1906. His vigorous ministry included a deep concern for young people, whose minds, bodies and spirits he sought to develop. It was during this period that he visited Dawson Street. In several later visits to Australia, he ministered at Marrickville and Enmore, New South Wales. He retired from active ministry shortly after his return from the World Convention in Britain in 1935, but continued to be in demand, lecturing on his travels and on scientific subjects. Meldrum was described as a "scholarly and vigorous preacher, a fearless advocate of the truth, firm in faith, a champion for the rights of the poor, and a courageous Protestant."²²

A Circuit with Meredith

In July, 1904 the church at Meredith, making final payment on a loan from Dawson Street, suggested that the two churches co-operate in employing an evangelist. They were willing to pay £1 per week towards the salary. The officers at Dawson Street referred the matter to the half-yearly church meeting.²³ By October, the board received another letter from Meredith "asking co-operation in securing the services of Bro. M. W. Green". In responding to this initiative, Dawson Street officers, subject to the church's agreement, offered to pay £1 per week towards Green's salary, to pay his board while in Ballarat and also to cover rail fares. The term of engagement was to last until the end of the year.²⁴ Green was engaged, and, in November, Meredith suggested continuing the engagement into the following year.²⁵ At the December

meeting of the board it was agreed to retain Green's services until the end of January, if Meredith was agreeable.²⁶

Locals

During 1905, the year in which the Conference motto was "Each One Win One",²⁷ Dawson Street was without a resident evangelist. While local men did the bulk of the preaching, the church was occasionally favoured with visiting speakers. During July, which was a special month in this respect, visiting speakers included G. S. Bennett of South Australia, Alwyn Fischer of York, P. A. Davey from Japan and T. R. Morris, a son of Chas. Morris, from Brighton.²⁸

Offers

In that month the church also received a letter from O. A. Carr Green, a son of M. W. Green, "offering his services as missioner for a month", with the understanding that the church would pay his expenses. He was thanked for his offer, but told that the church was in no position to pay a decent salary.²⁹ In December, Mahon, who was in New Zealand, and about to leave for a trip to the old country, wrote, mentioning that he intended spending a few weeks in Victoria and "was ready to undertake a month's ministry at Dawson Street if the church would make him an offer". It was decided that as "very little good would result from so short a term" and that it would "be better to wait till he had more time on his hands". At the same meeting at which Mahon's letter considered, the church also received correspondence from Meredith, asking if Dawson Street would co-operate with them in engaging R. G. Cameron in the district. This time they decided to take no action.³⁰

1906

1906 was an even less eventful year. The only visit of note was that of A. E. Illingworth, who preached on December 23rd, when he was given £1 for his services, to cover travelling expenses.³¹

Harward

Early in 1907, the opportunity of securing the services of H. G. Harward presented itself and the Dawson Street officers lost no time in engaging him as evangelist, i.e., using him on weekends, particularly on Sunday evenings.³² Harward had just entered upon his duties as principal of the newly established College of the Bible, which was then meeting in a home in Rathdown Street, Carlton.³³

Harward was welcomed at a social on February 16th.³⁴ In March, the church decided to have Harward preach every second Sunday morning, in addition to Sunday evenings. The church was still keen to organise a tent mission.³⁵

Early results from Harward's evangelistic ministry were encouraging. On 10th March it was reported that two young people had made the confession and been baptised and that an open-air meeting in Sturt Street, at which Harward gave "a twenty-minutes earnest address", was listened to attentively by a large number.³⁶

In May, Harward commenced Sunday afternoon gospel services at Buninyong.³⁷

Attendances and interest maintained throughout May. In addition, a Sunday night Bible class, which he commenced, and Sunday evening open-air meetings, were all drawing numbers. There was also a continual stream of people coming forward to declare their faith in Christ.³⁸

In June the officers purchased a second-class half-yearly ticket for Harward and decided that his allowance should be £1/2/6 per week.³⁹ That month H. G. Harward addressed the church on the subject of foreign missions, urging a liberal response. The offering of £20 exceeded all expectations.⁴⁰

In August, the church agreed to a request from Swanston Street for Harward's services for a four week-period.⁴¹ On one of the Sundays Harward was away, T. R. Morris delivered "an able address" on "Paul at Athens," which resulted in two confessions.⁴²

Harward was back at Dawson Street, in September, to commence a series of addresses on "The Church".⁴³

The prospect of a tent mission continued to occupy the minds of the officers throughout these months. Early in October the decision was made to hold a mission, which would open with a Temperance rally the previous night, ie, the 17th November. Harward was to be assisted by H. Baker, a student at the College, who was to take charge of the singing.⁴⁴

To help finance the mission the Dorcas Society organised penny-aid-week collections from members, which netted £50. This was not an inconsiderable sum with which to launch the mission, in the light of the fact that it was suggested that the total cost could be £80.

Advanced publicity was also well organised. Ballarat was divided into blocks, which were canvassed by members, who distributed literature. Calico signs were erected in a number of prominent places, and posters, secured from the Austral Publishing Company in Melbourne, made large and attractive signs. The tent was erected on a prominent corner site in the centre of the city, some 300 yards from the chapel, on the corner of Dana and Lyons Streets. It was decorated with flags and lit by gas.

The tent mission attracted attention from the beginning. The Temperance rally drew a good crowd. It was presided over by the mayor and £3/1/0 was collected for the Victorian Alliance Fighting Fund. On Sunday afternoon Harward spoke to a meeting of men only. C. Morris Jnr. was organist and rendered a solo. In the evening Sisters Jolly and Franklin delighted the gathering with a duet. The missioners, who were accommodated by Bro. Morris for 30/- per week, settled into stride. A local paper gave considerable space to reporting the mission. A not altogether unfriendly letter was published, to which Harward replied.

Not wishing to see Harward slip through their fingers, the officers at a meeting on 25th November, decided to see if they could again secure his services following a projected tour of New Zealand, which was to commence on the 18th December.⁴⁵

By December 26 confessions were registered. By the time the tent mission closed, the Sunday before Harward left for New Zealand, there had been 66 additions by faith and baptism, and 8 baptised believers had joined the church. If the 25 who made decisions before the mission are added to these, it can be seen that in his brief period with the church Harward added 99 to the membership. Not a bad effort for a busy Principal, even if he took extra time out after exams for a full-scale campaign.

On the night the mission concluded Harward was presented with a purse of sovereigns.⁴⁶

Harward was away for three months. During this time Baker filled the pulpit on Sunday evenings. Locals helped with morning services. The chapel continued to be filled on Sunday evenings during January, when Baker was responsible for the preaching.⁴⁷

The officers, anticipating Harward's return, distributed a list of the evangelist's subjects for the forthcoming week.⁴⁸

Harward was welcomed back on March 1st. The A.N.A. Hall in Camp Street was taken for the gospel services. It held 500 and was fairly well filled. Following this service, Harward addressed a good-sized gathering in the open air.⁴⁹

The A.N.A. Hall continued to be used for gospel services through this period.⁵⁰

In late March Campbell Edwards, who was later to generously contribute to the work of the College, visited Dawson Street and preached acceptably to an am. congregation.⁵¹

Harward continued with evening meetings throughout April. The officers, keen to retain his services, raised the possibility of increasing his salary. It was listed for discussion at their May meeting. Never finding it easy to spend money, the Board

referred the matter to the half-yearly business meeting, which would take place early the following year.⁵²

As he intended being absent from Ballarat for a couple of Sundays in July, Harward suggested the church ask A. R. Main to substitute for him.⁵³

In June, a men's meeting, including the Dawson and Peel Street churches, was organised. Meetings were to be held every Sunday afternoon in the Peel Street chapel under Harward's leadership. An inaugural meeting was held on June 7th.⁵⁴

In July Harward indicated that he would be unable to continue with the church after the end of October.⁵⁵ At the August officers meeting, at which it was decided to return the gospel meetings to the chapel, the Board decided to advertise for a preacher through the Australian Christian.⁵⁶ The following notice duly appeared in the August 27th edition.

The Church of Christ, Ballarat, has an opening for an evangelist at the end of the year, and will be glad to receive applications from any suitable brother. Communications to be addressed to the Secretary, A. G. Chaffer, 408 Errard Street, Ballarat, before October 1st.⁵⁷

By the September meeting of the board, the secretary had received three replies, from "W. Uren, Inverell (NSW), W. Jinks, Baptist minister, Echuca, and W. Smedley, Clifton Hill". D. A. Ewers was written to for information on Jinks and Smedley. A special church meeting was called to review applications on the first Monday in October.⁵⁸

Harward, ranging wider than Ballarat, visited Meredith on Monday 5th October for an anniversary service⁵⁹ and visited Millbrook (Gordon) on the 11th.⁶⁰ concluded his ministry with the church on October 26th, when he was presented with "a few useful books".⁶¹

Financial Commitment

At a special officers meeting, on October 4th, it was estimated that the church would need to find £5 to £5/10/0 weekly to support a preacher, the salary itself being around £3. It was decided to ask individual members what they would be willing to contribute for 12 months. If sufficient could be raised, the Board intended recommending that the church engage Bro. Mortimer of New Zealand, whose reply had arrived after the August meeting.⁶² In November, when it was learned that the amount promised was £2/9/9, the Board, by a vote of four to three, agreed to invite Mortimer to work with the church for twelve months at £3 weekly. That this was a critical vote was evident from the fact that the names of those voting for and against were recorded.⁶³

Mortimer

While they had agreed to Mortimer's coming, the officers had not taken into account the cost of transporting him from New Zealand. At a special meeting on the 29th, a motion to offer Mortimer £10 to help defray his expenses was lost by four votes to two. Following this result, it was decided to call a special church meeting for 7th December "to consider the matter of paying Bro. Mortimer's expenses".⁶⁴

The Board was taken aback when Mortimer wrote in December, indicating that he would arrive in Ballarat by the end of January. "The secretary was instructed to send him a note and give him to understand that (they) did not expect him to exhibit undue haste".⁶⁵ Undeterred and over-anxious either to escape from his present employment or to begin in Ballarat, Mortimer took ship from Wellington on January 21st, arriving in Melbourne on January 30th.⁶⁶

In February, 1909 Mortimer's name was placed on the presiding and preaching plan for Sunday mornings. Chaffer, the secretary, voluntarily took his own name from the plan so that Mortimer could be included. On Sunday mornings Mortimer was also scheduled to speak one Sunday in three, an indication of the fact that the older practice of having the preacher responsible for the evening service, but not the morning, continued to have a tenacious hold at Dawson Street, as elsewhere. Others, sharing with him on Sunday mornings, and Wednesday evenings, were Morris, Benson, Reid, Pittock, Allen, Gist, Potter, Griggs and Chaffer.⁶⁷ That same month Mortimer established a teacher-training class.⁶⁸

Early in May, however, trouble developed between Mortimer and Chaffer, both of whom had used the pulpit to air opposed opinions on a disputed theological issue. Chaffer, who was present at the officers' meeting that dealt with the issue, promised to refrain from speaking on the issue himself. Morris and Pittock were asked to talk to Mortimer in order to gain the same assurance from him.⁶⁹

In an age when forceful laymen directed the affairs of the churches and were unafraid to speak out, and even to impose their views on others, Ambrose Chaffer stood out as an example of this genre. Chaffer had married Annie Price, a sister of E. H. Price, in 1897.⁷⁰

The first mention of Chaffer's name in the minutes was in November 1902, when the Board acknowledged a cheque for £1 from the church at Pittfield to help with a proposed Harward evangelistic mission. It had been included in a letter written by Chaffer.⁷¹

Chaffer preached at Meredith on October, 1904.⁷²

That same year he attacked G. B. Moysey's article on "Eldership" in the Christian, arguing that the eldership was never intended to be a permanent institution.⁷³ F. G. Dunn, in the Leader in the June 2nd, 1904 Australian Christian, took Chaffer to task.⁷⁴ In his contentiousness, and narrowness of spirit, Chaffer had earlier argued that the great Baptist preacher, C. H. Spurgeon, had not been a Christian.⁷⁵ In similar vein, in 1907, he criticised a NSW Conference report, which spoke about "our Baptist brethren." The fact that they were immersionists did not make them brethren. In his view, "Baptists are just as far removed from our conception of essential New Testament teaching as are these other bodies referred to (i.e., Methodists and Presbyterians)."⁷⁶

He was not merely content to preach, however. He was also in the habit of interrupting others while they were preaching. In December, 1905 Morris was asked to speak to him to ask him to refrain from interfering with any speaker at the morning meeting.⁷⁷ In May, 1906, still in fine form, Chaffer wrote to the Board complaining that his name had been omitted from the Conference report.⁷⁸ He followed this up in January, 1907 with the suggestion that the church commence open-air work, an idea the Board decided to take up. Chaffer had been elected to the Board earlier that year.⁷⁹ When Morrison resigned as secretary, in May 1908, Chaffer was appointed to take his place,⁸⁰ an appointment that was later confirmed by election. In the election of that year he polled more votes than any other Board member.⁸¹

However, while elected to one of the most important positions on the Board, Chaffer was still unsettled. In January, 1909 he resigned from all positions in the church.

He explained that it was not occasioned by any sense of personal grievance. He said that he had certain conceptions or ideals of gospel proclamation and church worship that were not possible of attainment under existing conditions of church procedure, and, consequently, he could not enter into the conduct or take a leading part in these things with a clean conscience.⁸²

Apparently he was at odds with Chas. Morris.

Mortimer, interviewed by Morris and Pittock, was not easily put in his place. At a meeting held on May 16th, he requested a copy of the resolution censoring him.⁸³ The fact that he was not, as evangelist, ex officio on the Board, is also worthy of note and an indication of the authority laymen exercised in the church.

Mortimer and Chaffer, despite the Board's caution, continued to contradict each other in morning services. Addressing themselves again to the issue, the officers issued another, stronger, directive:

That as we have had a considerable amount of unpleasantness in our Lord's Day morning meeting owing to Bros. Mortimer and Chaffer differing on the subject of the deity of Christ, and the undue prominence

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given to the subject, that the brethren be asked to kindly adhere to Scriptural expressions when necessary to refer to the question and that the subject be left in the background for the present as the continual reference to same is not conducive to harmony in the church.⁸⁴

This strong stand resolved the issue, at least for the present.

In June, Mortimer began involving himself in Ballarat East.⁸⁵

Mortimer's wife arrived from New Zealand on 26th June, and, despite Ballarat's "unpropitious weather", was welcomed by a group of 50 members at a social on July 1st. ⁸⁶

Mortimer reported, on August 18th, that 19 had been added to the church since his arrival, 10 by baptism, 5 by letter, 3 by restoration, and 1 baptised believer who had previously belonged to another communion. He mentioned that the officers were planning to hold an evangelistic mission following the Chapman/Alexander mission, which would culminate on August 2nd. Actually, Morris and Mortimer between them had decided upon the mission "without first consulting the committee appointed by the church". A motion to endorse their action was passed only by the casting vote of the chairman, i.e., Morris himself.⁸⁷

The mission, to which half of the officers were opposed, or about which they were lukewarm, was further jeopardised by the suspension of Chaffer as secretary.⁸⁸

In July, Ballarat was favoured by a visit from Chapman/Alexander mission team, world-renowned American evangelists, who were touring Australia. Dawson Street supported their efforts. It therefore came as a complete surprise and embarrassment when the following letter appeared in the Courier on the 30th.

To the Editor of 'The Courier".

Sir,

In your issue of Wednesday in reference to the reception accorded to Messrs Chapman and Alexander, it is stated that "the Rev. Mortimer spoke on behalf of the Disciples of Christ". The Disciples of Christ in Ballarat have no "Rev." Mortimer representing them; they do not believe in, nor do they accept such clerical titles or distinctions. Mr. Joshua Mortimer represents them on Sunday evenings by preaching the gospel in their chapel at Dawson St. If Mr. Mortimer spoke at the welcome gathering referred to, he did so merely as an individual member, and not in a representative capacity in any sense whatever. The Disciples of Christ in Ballarat would gladly participate in any missionary enterprise conducted in accordance with the teachings of the New Testament, but they are debarred from doing so on this and similar occasions on account of the Anti-Scriptural teaching imparted to the audiences by these missionaries in reference to the way of salvation.

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Yours etc., Ambrose G. Chaffer, Secretary, Disciples of Christ.⁸⁹

Chaffer, who had acted entirely on his own initiative, despite the fact that he had the impression that he was speaking on behalf of the church, was immediately suspended as secretary of the church by Charles Morris, who acted at that time in his capacity as elder. Chaffer was excluded from taking any part in the life of the church, pending a more extensive inquiry. The Board endorsed Morris' action. Chaffer was asked to write to the Courier to explain that he had written the letter on his own behalf and not on the behalf of the church. He asked for a week to think the matter over.⁹⁰

Chaffer remained unrepentant, however. Despite Chaffer's intractability, a letter was nevertheless, despatched to the Courier, explaining the church's official position. It read:

Church of Christ

Sir,--Relative to Ambrose G. Chaffer's letter in your issue of Friday on the attitude of the Disciples of Christ to the great mission now being conducted by Dr. Chapman and Mr. Alexander, I wish to point out that the Churches of Christ generally in Melbourne and elsewhere have heartedly co-operated in the work of the missions, and while they may not be in entire agreement with the missioners on some points of doctrine and methods, they are in sympathy with the main object in view, and fully recognise the importance of the work accomplished. Mr. Chaffer cannot be regarded as a representative Disciple in this matter. Yours etc.

Disciple.⁹¹

Later that year the Chaffers left Ballarat to set up in business in Box Hill. They were farewelled by a gathering of ninety members in the Manchester Unity Hall. Held in high esteem by Dawson Street, they were presented with a silver teapot and hot-water jug. The Sunday School presented Chaffer with an illuminated address. In responding, Chaffer said that he "was pleased to know both his and his wife's feeble efforts were so much appreciated and urged "all to make a deeper study of God's Word".⁹²

Chaffer later shifted to Healesville, where Eleanor Lucas had settled. Being absent from Ballarat, however, did not mean that his voice was stifled. Early in 1916, he wrote to the officers objecting to a circular issued in connection with a building appeal. He had been written to in the hope of soliciting a donation!⁹³

The mission was organised by the church, to begin shortly after the conclusion of the Chapman/Alexander visit. Designed to benefit from its momentum, it was originally suggested by Sister Pitts.⁹⁴ The mission was a success. Mortimer preached, and was assisted by Joseph Binny, a College student. The meetings were held in the chapel. At the end of the first week 22 had confessed Christ, 19 of whom

had been baptised and received into the church. Many were from the Sunday School.⁹⁵

The growing confidence of the church in Mortimer was reflected in the fact that he was elected elder, to work with Charles Morris. By August 23rd, there were 35 confessions. The mission had been given an added fillip by Harward's presence for five days, during the College vacation. Evangelistic missioning was the work Harward loved and for which he was best suited. By mid-September, 36 new members had been received into the church. These were heady days.

In October, the church was asked to vote on Mortimer's re-engagement, whether they were in favour or opposed to retaining his services, whether they wanted him for six or twelve months, and whether they would commit themselves to support his ministry financially. Mortimer objected to the way the questions were phrased and ordered. Furthermore, he wanted the matter left over till the church business meeting in January. He was overruled. While there is no record of voting percentages, it is clear that the suggestion that his services be retained encountered opposition.⁹⁶

On Sunday 19th October, Mortimer announced to the Sunday evening congregation that the address that evening would be his last at Dawson Street. He also "intimated that he would announce when he would preach in future as he did not intend leaving Ballarat".⁹⁷ The officers wrote immediately to Thomas Bagley, the new Home Mission Secretary in Victoria, to ask him to come to Ballarat "to see if a settlement could be arrived at".

The church at Dawson Street was quick off the mark and placed an advertisement for an evangelist in the December 23rd issue of the Australian Christian.⁹⁸ W. W. Mantell, a teacher at the College of the Bible, was invited to conduct the gospel services early in January.⁹⁹

By the 10th January the Board had received replies to their advertisements from W. J. Way (Tasmania), Uren (Qld) and Hayes (NSW). Other replies, received between the 10th and 23rd were from W. Moore (New Zealand), G. Gordon (Doncaster), R. Gilmore (NSW) and A. W. Jinks (Dunolly). Gifford Gordon and A. W. Jinks were both invited to preach for three consecutive weeks each.¹⁰⁰ The church wanted the chance of sampling them, and it needed to fill its pulpit. They had been caught out with a man they had not previously seen, and were determined to personally assess future prospects before making a decision.

Gordon replied that he was willing to fall in with the Dawson Street request. The church, however, was embarrassed that Mortimer declined to substitute for him at Doncaster during the three weeks that he would be away.¹⁰¹ That they should have anticipated that he would shows either that they were incredibly naive, or else they over-estimated their authority.

Mortimer became quite a problem, not only to Dawson Street, but also to Thomas Bagley and the Victorian Home Mission Committee.¹⁰² By the 13th December he had set himself up elsewhere in the town, taking a number of Dawson Street members with him. The Dawson Street officers took immediate action. They wrote to him on the following terms:

That in view of your action in starting another church in Ballarat and also that you are holding a position of elder and evangelist you influenced some members to withdraw their allegiance to the church and to assist yourself in forming another assembly the existence of which is inimical to the welfare of the church, contrary to the Scripture and degrading to the cause of Christ vide John 17:22-26, 1 Corinthians 1:10-13, 1 Corinthians 3:1-5, Philippians 2:2-4, Ephesians 4:1-6. You are thereby called upon to show, if you have any just reasons, why you should not be dealt with for such disorderly conduct in accordance with the Scriptures, Romans 16:17,18 and 2 Thessalonians 3:6.¹⁰³

On the 28th Mortimer's name was removed from the "Church of Christ roll".¹⁰⁴

The next stage in the drama occurred when Mortimer, who had set himself up in the Athenaeum Hall, applied to the Victorian Conference for recognition of his "Central Church", a move which the Dawson Street officers tried to counter by writing to the Victorian Conference Secretary, M. McLelland.¹⁰⁵

Further concern arose from the fact that one of those meeting with Mortimer, Jackson, was a trustee of Dawson Street. He was asked to resign as trustee. In reply Jackson indicated that he was returning soon to Dawson Street.¹⁰⁶

On the 11th of July, the church read a reply from McLelland, who indicated that the Conference Executive had postponed further consideration of the Central church's application until later in the year. It was their view, that "while there may have been some cause for dissatisfaction it was not sufficient cause to justify them in setting up another table".¹⁰⁷

In August, a circular for distribution to Dawson Street members, meeting in the Athenaeum, was prepared.¹⁰⁸ There is no indication of what transpired.

The Easter Conference of 1910 considered the application of the Central Church for affiliation with Conference. The issue was referred to the Executive and Home Mission Committees. These called a conference between representatives of Dawson Street and the Central Church. It met on April 8th and 10th, but did not resolve the matter.¹⁰⁹

Of the two contenders for the Dawson Street ministry, one, Gifford Gordon, indicated that he had accepted a call to Geelong.¹¹⁰ The other, Jinks, preached at Dawson Street on the 13th and 20th of February and conducted a four nights mission. He made a favourable impression. The officers, therefore, suggested to the church that he be engaged as evangelist for twelve months from March 27th.¹¹¹

A. W. Jinks

To secure his early release from Bet Bet and Dunolly, the secretary wrote to these churches, indicating the difficulties the church found itself in due to Mortimer's action, and suggested that they apply to the Home Mission Committee for supplies. Bet Bet graciously complied with the Dawson Street request. Morris and Benson offered to supply the pulpit at Bet Bet on April 3rd and 17th.¹¹²

Jinks appears to have been a handyman, if not a tradesman. Before leaving Bet Bet he helped paint the chapel.¹¹³ Scarcely a month after coming to Dawson Street he and Pittock repaired the notice board.¹¹⁴

Mortimer continued to embarrass Dawson Street for some time, not only by the presence of the Central Church, but by spreading rumours about the doctrine being preached at Dawson Street. Jinks, writing in the Australian Christian, said that he wished to state, after four weeks investigation, "that the rumour concerning the members at Dawson Street denying the divinity of Christ is untrue".¹¹⁵

In April, Jinks formed an adult male Bible class.¹¹⁶ In August, he preached at the anniversary services of the Berringar Church, including a brief mission, at which three confessed their faith. The Berringar Church congratulated the church at Dawson Street "for having such a diligent and fearless worker".¹¹⁷

Through June and July Jinks made a concerted effort to attract and hold young men by encouraging them to be part of his Bible class.¹¹⁸ In late September, he took over superintendency of the Sunday School.¹¹⁹

Harward Mission

The most significant event in the brief ministry of A. W. Jinks was a mission conducted by H. G. Harward, who had already endeared himself to the church. Harward may well have made himself available, at that time, to retrieve what had been lost by Mortimer's defection and to win back those who had gone over to him.

As early as August, 1910 Harward suggested the possibility of a mission.¹²⁰ The following month it was agreed that the mission would commence on November 20th and that Harward would be assisted by Joseph Binny, who had previously worked with Mortimer. Vacation, finance, prayer and advertising committees were set up. Music practices were organised and Jinks trained the workers. Morris offered a block of land in Doveton Street, on which to erect the mission tent. He also offered to accommodate Harward and Binny.¹²¹

As the mission approached evening services began increasing.¹²²

Despite the inclement weather, the mission opened with a Sunday evening attendance of 250. The Star and the Courier gave the meeting good coverage. By the following Sunday evening, attendance in the tent was up to 400. Harward's address, "By What are You Saved", was listened to with rapt attention. The next Sunday there were "fully 200 strangers present and the meetings were arousing the minds of thinking people".

However, while "the mission was helping to put the cause on a good footing", it was a little disappointing that only one confession had, by that stage, been recorded. By the following Sunday, the number of confessions had increased to seven. Numbers were up, but there were fewer confessions than previously.

The mission closed with 18 confessions, a striking contrast, despite the full services, with Harward's previous mission.¹²³ He may well have exhausted the reservoir of potential converts in the earlier mission, or, what is more likely, the division resulting from Mortimer's action could well have soured the spirit of the church and inhibited expression of too great an enthusiasm or so sullied the reputation of the church that outsiders were reluctant to make any commitment that would have associated them with the congregation. Despite these factors, and largely as a consequence of the mission, strangers continued attending services.

Jinks Debates Theosophists

During the course of the mission, and for a time after its conclusion, Jinks debated with the Theosophists of Ballarat.

A. W. Jinks delivered himself on Thursday evening, 1Ith November, at the York Street Mission Hall. Referring to "Theosophy", he argued that its teachings were false as they did not harmonise with the Word of God. Theosophists did not believe in the truth of the Scriptures. They considered that they contained many fanciful stories. He criticised the doctrine of reincarnation and advanced, in its place, the Christian belief in resurrection. He contended that death was real, and that there would be a time when the last enemy would be destroyed. Theosophists were Pantheists and practical atheists. They did not believe in a personal God, but rather

in an abstract principle. If God is everything in general, he is nothing in particular. Jinks reaffirmed the Christian conviction that Christ is divine, his argument being that if he wasn't, then he was an imposter, as he claimed to be the resurrection and the life. People are saved by Christ and not by the law of karma. In his view, and that of the majority of Christians, Theosophy was a confusing mixture, and one of the doctrines of the devil spoken of in the Bible. It was based on the false doctrine that everyone has an immortal ego. He concluded by arguing that the sooner the teachings of the Word were proclaimed the better.

In contrast to Jinks' denunciatory style, the Theosophist spokesman, a Mr. Hawthorne, in his approach to the conflict between the two belief systems, was rational and urbane. He spoke on the same evening on the same topic in the Society's rooms. He pointed out that there was a good deal of misconception as to what Theosophy was. Many believed that it was hostile to religion. He argued that this was not so. He also contended that it was not a proselytising faith. Individuals were invited to study the truths of Theosophy so that they could live their religion better. Theosophy was not a new religion, but rather underlay the truth of all religions. It was scientific and philosophical. Nor was Theosophy the exclusive possession of those belonging to the society. Its truths were common property. Theosophists were a band of students seeking the eternal wisdom. The union they sought was not based on dogma, but a common search for the truth. This search was conducted by study, purity of life and devotion to high ideals. The philosophical beliefs rested on individual study or tuition. It was the desire of Theosophists to remove religious antagonisms, by helping all to recognise in all religions, expressions of the same divine wisdom. It was their aim to serve humanity on spiritual lines, to check materialism and to revive the religious tendency in people. Theosophy offered a philosophy that rendered life intelligent, explaining death as a recurring incident in endless life, teaching man to know the spirit as himself and the mind and body as his servants. Theosophists were not atheistic, their chief assumption being that people could know God, and that by virtue of being part of Him could share His nature.¹²⁴

While Jinks was celebrated by the faithful, who heartily endorsed his invective, Hawthorne's approach, though not necessarily his philosophy, had more to recommend it.

In January, 1911 Jinks informed the Board that at the end of his year's engagement he would be leaving Ballarat to become State Evangelist for Queensland.¹²⁵

Jinks had come at a difficult time. He had taken on a church that had suffered a serious division. Though he did not add a great number to the roll, he did heal open wounds. He was farewelled in March. On his way to Queensland he called in at Sydney, preaching at Enmore and the City Temple.¹²⁶

C. L. Thurgood

In February, the officers wrote to the Home Mission Committee asking them to arrange for supplies to fulfil the pulpit when Jinks left.¹²⁷ One of those who helped out, on April 2nd, was C. L. Thurgood, who was returning from Adelaide to Melbourne.¹²⁸ Mrs. Thurgood was to give the annual address at the Victorian Sisters Conference. Thurgood himself was scheduled to speak at the Sunday School demonstration in the Adelaide Exhibition. He died, however, before he could discharge that responsibility. Dawson Street, like other churches in Australia and America, was deeply affected by his premature death. He was only 55.

Thurgood had enjoyed a spectacularly successful ministry of eighteen years at the Central Church Pittsburg, Pennsylvania. The church itself had been commenced in 1892. The couple faced major difficulties when they took up the challenge of this new venture.

Owing to the removal of the greater part of the population of English descent to the suburbs, and the introduction of tens of thousands of foreigners, the work in the vicinity of Central Church became very difficult, but Bro. Thurgood faced the situation and did splendid service among the Hebrews, Italians and various other nationalities that crowded the neighbourhood. He gained the affection and esteem of Jews, Catholics and Protestants of all denominations, and on their final removal to Australia, one of the leading papers, in a full-page illustrated article, described Mr. and Mrs. Thurgood as "angels of the poor".

Eight or nine years previously Charles and Antoinette had visited Australia, the church having granted them a holiday and provided them with return tickets. Returning to Pittsburg to prepare for the centenary services, Thurgood found that his strength was over-taxed. He was homesick for Australia and wanted to be near his father. When they returned to Australia in 1910, the sorrowing church gave the Thurgoods $125 and paid their expenses to Australia as a parting token of their esteem.

Hoping for a lighter workload to help him recoup his energies, Thurgood entered into an engagement with the South Australian Home Mission Committee, working first at Semaphore and then at Henley Beach. While at Henley Beach he was invited to become Sunday School organiser and Evangelist for New South Wales, an offer that he declined, mainly because of the disappointment it would cause at Henley Beach.

Thurgood had been suffering for two years with internal pain before the end came.

Thurgood was mourned by the Australian and American churches. The latter wrote of him:

Bro. Thurgood was known, honoured, loved, throughout the length and breadth of two continents. His preaching brethren held him in the

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highest esteem. Every organised movement for the betterment of our race looked to him as a friend and supporter. The widow and orphan trusted him and often came to ask advice and went from his presence with his blessing and the benediction of heaven resting on their heads. The young man would stop in the midst of his wild frolics and listen to his counsel and thus turn from his evil companions to seek the noble things of life. The wayward or fallen girl found in him the sympathetic friend she so much needed, which gave her hope and sufficient courage to make another trial for purity and victims of the sick room were hallowed by his presence, and the dying listened to the muffled sound of the boatman's oar with purpose and assurance when he was near. His wonderful faith in the promises of God, his intimate companionship with Christ, his devout knowledge of the Scriptures, his marvellous power in prayer, and his perfect understanding of human motives made it possible for him to comfort the sorrowing when in the presence of their own dead as but few could do.¹²⁹

Connor

A. W. Connor had written to the church in April/May 1901, while he was at Horsham, indicating that he would be visiting Ballarat to Matriculate, and offering to preach. The officers availed themselves of his offer, voted him 30 shillings and provided him with board and lodgings.¹³⁰

When the secretary wrote to the Home Mission Committee, after the 6th February, 1911, to request preaching supplies, he also wrote to A. W. Connor, who was then at Colac, to ask if he could come for the first month following Jinks' departure.¹³¹ Connor acceded to their request. He must either have asked that his family be transferred to Ballarat for the period or else that he be invited to take up a longer ministry, as it was agreed at a special officers meeting, on March 5th, "that negotiations be made direct with Bro. Connor and that the cost of removal from Colac be reimbursed.¹³² By the 16th April a firm offer was made to Connor to take up the Dawson Street ministry.¹³³ However, at the May 1st meeting of the Board, it was learned that Connor had declined the invitation. The reason was that Ballarat's cold winters would be detrimental to his daughter's health.¹³⁴

The Search Continues

On receiving Connor's refusal, the Board immediately wrote to Thomas Hagger to sound out the possibility of his coming as minister.¹³⁵ Hagger replied that he was settled.¹³⁶ The following year he was to succeed Bagley as organising secretary of the Victorian Home Missions Committee.¹³⁷

The Home Missions Committee's reply to a Dawson Street letter, which invited them to suggest possible successors to Jinks, was received shortly afterwards. The Committee put forward the name of G. B. Moysey. The Board, however, rejected this

recommendation. The work was too onerous for the ageing Moysey.¹³⁸

They wrote instead to J. J. Franklin, then ministering at the City Temple in Sydney. Franklin replied within the month with a weak negative. The Board decided to write to A. E. Illingworth, a former ironmonger turned preacher and son of Fred Illingworth, to try to discover "the best means of influencing him to accept the invitation."¹³⁹

Stanley Tape

In the meantime, the board was also investigating E. Stanley Tape, who had been referred to them by Hagger. They wrote to George Burns for information on this ex-Presbyterian preacher, who was ministering to the Church of Christ at Charters lowers in Queensland. His reply must have been positive.¹⁴⁰ Tape's name was put to the church and he was unanimously invited for a period of three months.¹⁴¹

Franklin, who was still playing with the possibility of coming, was informed of the negotiations with Tape and of the latter's acceptance of the church's invitation.¹⁴²

Tape commenced with the church in July.¹⁴³ He so impressed the members that a special meeting was held on September 4th to consider inviting him for a further two years, "with continuance for an indefinite period thereafter subject to three months notice on either side".¹⁴⁴ Tape's concentration on Jesus and his emphasis on the love of God, as well as his humour, appealed to Dawson Street.¹⁴⁵ The Sunday School anniversary, in July, at which he spoke on "The Crisis of Youth", was voted one of the best anniversaries in memory.¹⁴⁶ Tape, it was noted, drew the men.¹⁴⁷ It was little wonder that the Board's recommendation was endorsed by the church and that they refused a request from Meredith to use their minister at the anniversary services that year.¹⁴⁸

Throughout the latter part of 1911 positive reports continued to be published of Tape's ministry.

Tape continued the tradition of previous evangelists with strong Temperance advocacy.¹⁴⁹

At the half-yearly meeting on January 22nd, 1912, the officers reported "that they felt that in Bro. Tape they had a fearless and powerful preacher, and one in whom they had every confidence, and was not afraid to present and defend the plea we so dearly love and are contending for".¹⁵⁰ His addresses continued to be described as "splendid and impressive".¹⁵¹

During May Tape gave a series of four addresses on "Worldliness". On June 2nd he spoke on "The Fight of Purity".¹⁵²

Later that month, the atmosphere abruptly changed. At the officers meeting held on the 10th, Tape indicated that he intended resigning at the half-yearly meeting.¹⁵³ His desire to pull out while in full flight was related to the subject on which he had spoken the previous Sunday. According to the father of two young women in the church, Tape had taken too close an interest in his daughters.¹⁵⁴ The matter was not long in coming to a head.

On August 12th, the officers, at their monthly meeting, at which Tape was present by invitation, received a letter from him, "requesting his transfer letter and in addition a note of commendation with reference to his abilities as a preacher". A number of questions were put to him regarding his association with the two young women, including the charge that he had been under the influence at the time, and a further allegation that his wife had been under the influence while in the chapel. He denied the latter, but admitted that he himself had been under the influence when he had visited the two young ladies. His explanation was that he had "taken some spirits on account of a severe toothache". The Board retired to consider his request. After discussion they agreed to recommend to the church that they reinstate him as evangelist, provided he conveyed his regret to the church.¹⁵⁵

A church meeting discussed the issue of Tape's reinstatement on 26th August, when the vote was almost evenly divided. However, as a two-thirds majority was needed to re-engage him, Tape was not reinstated. The officers did, however, agree to his request for a letter of commendation. It ran:

This is to certify that the bearer, Bro. E. Stanley Tape, was baptised and received into the church at Charters Towers, Queensland on June 25th, 1910 and was admitted into fellowship with us by letter on June 9th, 1911. He is an exceptionally good speaker and platform man and has formerly held the position of preacher for several large churches (Congregational) in England. For the past year he has held the position of evangelist for the church here.¹⁵⁶

Tape removed with his family to North Carlton and joined the church there, while continuing to look for an appointment.¹⁵⁷ In May of the following year, the officers received a letter from Dean MacCullagh, asking whether the church would "recommend Mr. E. Stanley Tape as assistant to him". They replied in the negative, as they did to numerous other requests for similar information.¹⁵⁸ Their caution increased with the years.

Scoville

Early in 1912, Churches of Christ in Australia invited Dr. Chas Reign Scoville, an American Disciple evangelist, who was taking a mission party round the world, to

include Australia in his itinerary. Missions were planned for Sydney in May, Brisbane in June, Melbourne in July, Adelaide in August and Perth in September.¹⁵⁹

Scoville's reputation as an evangelist roused unprecedented enthusiasm among the Australian churches.

As early as May 23rd, it was reported that 390 had already been added to the Sydney churches. The Melbourne campaign, following fast on the heels of a Chapman/Alexander mission, was a similar success. On the first night, the hippodrome was filled to capacity with 3,500 present. In early July, after five weeks, it was confidently expected that the number of confessions in Australia would top the 1,000 mark.¹⁶⁰

In May, the Dawson Street officers wrote to the Victorian Home Mission Committee to see if there was any chance of Scoville visiting Ballarat.¹⁶¹ It was suggested that the church organise a mission with one of the assistant evangelists with the American team. This alternative offer, however, with the worrying situation over Tape's indiscretion, led to the Board replying that "It was inadvisable to conduct a mission at the present juncture."¹⁶²

Phillipi

E. H. Price, early in July, while in Melbourne, again approached the Committee about one of the party visiting Ballarat. He was told that Harry Phillipi, one of the assistant evangelists, would be available from the 11th to the 28th July at a salary of £3 per week. The officers jumped at this opportunity. Morris again offered accommodation.¹⁶³

Phillipi's visit was greatly appreciated. On the first Sunday he spoke to the church and Sunday School. During his stay "splendid attendances" were reported. He preached at the Sunday School anniversary on July 28th, and on Monday evening, welcomed two into fellowship, one of whom had made his confession at the Melbourne meetings.¹⁶⁴

Leng

In September, 1912 the officers invited H. Leng from Maryborough, who had spoken at Dawson Street the previous year, and was obviously appreciated,¹⁶⁵ to preach in the chapel on Lord's Day. The date arranged was December 15th, when Charles Morris supplied for him at Maryborough and Bet Bet.¹⁶⁶ The following day Leng was asked whether he would consider taking up the work at Dawson Street. He made no promise, but stated that "if an offer was made by the officers he would give it his prayerful consideration".¹⁶⁷ On the 25th the officers decided to issue him with an invitation, subject to confirmation by the church, to take up the position of evangelist at Dawson Street at a salary of £1 per week.¹⁶⁸ The matter dragged on

until March of the following year, when Leng wrote asking whether "the church had decided to engage him as evangelist in October," as he needed time to make arrangements. The officers replied that they were happy to engage him in October, if not before, and put the matter to a special church meeting on March 31st.¹⁶⁹

F. E. Thomas

To fill in before the arrival of the Lengs the church invited F. E. Thomas, who was on the staff of the College of the Bible,¹⁷⁰ to preach for two months at a salary of £1 per week. He preached to large evening congregations and there were a number of decisions.¹⁷¹

A. R. Main

They then called A. R. Main, at that time principal at the College of the Bible, to a six-month week-end ministry. He was also to preside each fourth Sunday.¹⁷²

Main brought a scholarly quality to the pulpit that was new to Dawson Street. The nearest the Ballarat congregation had come to his style of ministry was the cultured oratory of H. G. Harward. Though his stay was only six months, the dour young scholarly Scot left his mark.

The impact of Main's ministry was felt from the beginning. The meetings were described as "splendid" and his addresses "instructive and helpful". Increased attendance and interest were noted.¹⁷³

On May 18th the Bible school anniversary lived up to its usual reputation. Main, speaking on Sunday School work, said that he hoped on June 1st to see a Bible class of at least 50. The anniversary was described as "one of the most successful anniversaries the School has had".¹⁷⁴

Superlatives continued to be used in describing Main's preaching throughout June and July. When he visited Buninyong, on July 6th, the reporter spoke of his address as "the finest exhortation on the Lord's Supper it had been our lot to listen to". At Ballarat his "stirring appeal for foreign missions" resulted in a record sum of £36.¹⁷⁵

The Dawson Street congregation, along with other Churches of Christ, was saddened by the death of the Foreign Missions secretary, T. B. Fischer, in July of that year. He died following an operation for appendicitis. Theo Fischer was well-known, not only in Churches of Christ, but beyond its bounds. He was affectionately remembered in the "quiet village of Cheltenham" where:

for an hour all trade was suspended and places of business closed, while the local school children were dismissed early that they might pay their tribute of respect to the one whom they had found to be a real friend.

At a brief service in the Fischer home, A. R. Main, in a few well-chosen words, spoke of the beautiful character and excellent work of this man. At the Dawson Street half-yearly meeting Main "made feeling reference to the death of Bro. Fischer". The church conveyed its "Christian love and sympathy to Sister Fischer and family".¹⁷⁶

While in Ballarat, Main visited Gordon and Maryborough, speaking at the Sunday School anniversary of the latter. Leng, who had exchanged with him, was at Ballarat.¹⁷⁷ Writing on September 28th, the church reporter indicated that Main would be at Dawson Street for only two more weeks, after which Leng would take up the ministry.¹⁷⁸

In his final Sunday with the church Main gave an address in the evening from the text, "What Will You Do with Jesus?' It was described as "the best address the church has had the privilege of listening to for some considerable time".¹⁷⁹ Main was farewelled at a social at the home of E. H. Price on the 11th October, when he was presented with a gold mounted fountain pen as a token of the congregation's esteem. The church had been "greatly helped by Bro. Main's able and very instructive discourses".¹⁸⁰

When an incisive, polemical work on baptism, written by Main and serialised in the Christian, was published as a book, under the title Baptism. Our Lord's Command, in 1913, the Dawson Street officers advertised it and encouraged members to purchase copies.¹⁸¹ They continued to maintain an interest in the College and its Principal, and, after F. G. Dunn's death in 1914, in Main's editorship of the Australian Christian.

At the service held at the opening of the new chapel, in March 1914, Main was invited to give the address. Speaking to a congregation of 350, he likened David's preparation of the materials for the temple and Solomon's execution of the work to the foresight of the Dawson Street pioneers and the concentrated effort of the present generation. "The meeting was a spiritual uplift to all who were privileged to be present".¹⁸²

In July, 1915 the church warmly commended Main for an editorial article in the Australian Christian, which commented on a proposed basis of union drawn up by a joint committee of Churches of Christ and Baptist churches in Bendigo.¹⁸³ A friendship between the church and the young principal had been forged during his six months with the church, which was maintained over the years.

Leng Again

The Dawson Street officers welcomed Leng at a meeting in the home of E. H. Price, expressing the hope that under his ministry the "church would make a stir in Ballarat". It was felt that they were on "the eve of a great forward move". Leng, for his part, said that he was looking forward to winning souls for Christ in Ballarat.¹⁸⁴

A social get-together was organised in the Gardens on the 15th November, which afterwards adjourned to the Price residence for the evening meal. This was designed to help the membership get-to-know the Lengs.¹⁸⁵

Not a great deal of personal detail is known of Henry Patrick Leng.

Leng became a member of Churches of Christ in Dunmumkle in 1886. He was secretary of the church at Laen in 1892 and preached at Brim in 1896. In 1897 he was evangelist in the East Wimmera circuit, being stationed at Rwarmur West. He was secretary of the Mallee Conference in 1897. He was evangelist at Kaniva from 1899 to 1907, at Castlemaine/Kyneton from 1907 to 1910 and Maryborough/Bet Bet from 1910 to 1913.

Leng's wife was one of twelve children of Ephraim Smith. The family had come from Nottingham, in 1852, and settled at Warrnambool. In the 1870's they moved to Dunmumkle. Keen Bible students, their first contact with Churches of Christ was when one of the daughters was employed by a member of the Horsham Church. Through Bible study and the reading of tracts written by A. B. Maston, they became associated with churches in the district, Murtoa, Mynyip and Dunmumkle. Several of the daughters, when they were married, moved to Queensland and settled in the Chinchilla district. Descendants of the family are active in churches in Queensland and New South Wales. They include several ministers, Ron Sansom, Bruce Armstrong, Norman and William Flett, Edwin and Robert Holt and Arthur Taylor-Davies. Other members of the family were active in the church at Mynyip.¹⁸⁶

Leng commenced preaching at the Athenaeum, where the church had moved to allow for the reconstruction of the chapel, on the 19th October. He spoke to a full house on "Christianity Misapplied". "Sister Jessy Jolly and Bro. Buckley", who were from Melbourne and had been successful in the South Street competitions, added to the delight of the evening with several solos and a duet.¹⁸⁷

Leng settled down immediately to the "solid work of visiting", which resulted in increased attendances at services. With the series of week-end appointments, which preceded Leng's engagement, this aspect of ministry had been neglected, except for the work of those, who, like Sister Pidgeon, "did valuable work (in) visiting the sick and needy".¹⁸⁸ Unfortunately for Leng, the latter was farewelled shortly after he arrived.¹⁸⁹

Leng was not long in Ballarat before Ted Price arranged to take him to Buninyong for a service. He gave a splendid address on Mark 5:8.¹⁹⁰

Dawson Street, at the time, was finding the Athenaeum cramped. Despite this, however, early in 1914, everything pointed "to a bright and prosperous time for the church". A Young People's Senior Christian Endeavour had been started with a membership of 46 and the Sunday School picnicked at the Gong Gong on Foundation Day, when four vans were used to transport picnickers. By mid-February the Y.P.S.C.E. numbered 56. On February 22nd, three adults confessed Christ and were baptised.¹⁹¹

The most significant event early in the ministry of H. P. Leng was the mission organised in conjunction with the new chapel, in March 1911.¹⁹²

Kingsbury Mission

Horace Kingsbury, who was secured for the opening services on the 15th and 16th, was also to conduct the two week mission that followed. Kingsbury, who was the son of one of the pioneers and the patriarch of the churches in New South Wales, had trained for the ministry at Lexington, Kentucky. In this mission, Kingsbury was assisted by Joseph Binny.

To advertise the mission, placards were printed and placed on Darling and Company's wagons. Three thousand handbills were distributed and special advertisements inserted in the Courier, five dozen chairs were hired from Tunbridges and the missioners were accommodated by the Prices.

The mission was considered a great success. Kingsbury delivered the gospel message "with great power and earnestness," and, "the sweet singing of Bro. Binny" was appreciated by all. Mid-week attendances were close to 200, while on the weekends the building was packed to capacity. The concluding service drew 450, and many had to be turned away. While the visible result of the mission was 15 confessions, it was argued that many had been convicted. Furthermore, Kingsbury's presentation of the gospel and his advocacy of the position of Churches of Christ resulted in Dawson Street being viewed "in a different (more positive) light by their neighbours". The church was particularly grateful to the Preston Church, which was itself in the midst of anniversary celebrations, for releasing Binny for the mission.¹⁹³

Joseph Binny

Before the year was out Binny was dead, having suffered intense agony, following an operation in the Adelaide hospital.

Joseph Binny was born at Langhorne's Creek, South Australia, on March 11th, 1884. He was influenced to accept Christ by H. J. Horsell, the evangelist at Strathalbyn. Baptised by L. H. Crosby, he joined the church at Strathalbyn on May 12th, 1903.

Joe determined to spend his life preaching the gospel, set out for America to enrol at Bethany College. He returned home after 16 months. His father had died and he wanted to be near his mother, who was blind. He subsequently spent two and a half years at the College of the Bible in Melbourne, which had recently been established. He had student churches at Colac and Pakenham and worked with H. G. Harward in mission work in Victoria and New Zealand. Binny assisted with other missions in Victoria and Brisbane and with two in New Zealand, which were organised by the C.W.B.M. He organised and preached at the latter. For nine months he served the church at Kaitangata, as evangelist. He was at Preston when invited to take part in the Dawson Street mission with Kingsbury.

Binney was cheerful, happy, unselfish and deeply spiritual young man, whose Christlike character made him loved by all. With his sweet voice, he reached out, lovingly, yearningly towards the unsaved. Few of the younger generation of preachers had endeared themselves to others as had Binny. Of him, H. G. Harward wrote:

There was nothing he was unwilling to do towards furthering the gospel. He preached--always to the pleasure and profit of his hearers. He visited--the sick and the sinning; the aged and the young; folks in the church and out of it; and none was more welcome than he. He sang--on street corners; in private dwellings; in large halls and in church buildings his voice was used to comfort, cheer, and to impel men to the service of Jesus. . . . He was a loyal co-labourer. Never did he desire the chief position. The lowliest service he gladly rendered. In our last mission together at Kaitangata, with Bro. Noble, he spent one whole day wheeling a barrow filled with ashes, to improve the floor of the tent. He never thought of the dignity of his position, but of the glory of any work that would help the success of the mission.¹⁹⁴

This very special young man was sadly missed.

Back to Leng

In May Leng was given permission by the church to help with the Wedderburn jubilee celebrations, which ran from the 8th to the 10th.¹⁹⁵ At the half-yearly business meeting on the 13th, with his present term running out in October, Leng was invited to labour with the church for an indefinite period.¹⁹⁶ Dawson Street had confidence in him and wanted to retain his services. Their confidence was justified. Attendances remained high.

At the half-yearly meeting of the church in January, 1915 it was decided to commence open-air meetings on Sunday evenings in Sturt Street. These were underway by February, Leng taking charge of the first meeting. This venture, for

which permission was sought from the mayor, drew good attendances.¹⁹⁷

Leng also threw himself vigorously into Temperance work, becoming president of the local No-Licence League.¹⁹⁸

On the first Sunday in March, F. E. Thomas, who had shifted to Ballarat to live, for the time being at least, took the pulpit at Dawson Street. Thomas, who gave a "helpful talk", was able to renew old acquaintances.¹⁹⁹

Later in March, the church enjoyed celebrating the first anniversary of the opening of the new chapel. Short addresses, given by Pittock, Leng, Morris and Wilkie on "Church Efficiency--Praise, Prayer, Preaching, Practice," were interspersed with musical and elocutionary items.²⁰⁰

A. G. Saunders Mission

As early as April, 1915 the officers decided to celebrate the jubilee of the church with a mission. They hoped to secure A. G. Saunders, of Adelaide, as missioner. H. P. Leng suggested that they ask Will Clay to look after the singing.²⁰¹ Both men replied in the affirmative and Leng offered to take Clay's place at South Melbourne. A basket supper, to which all former members were invited, was also planned for Monday night, 28th June. As before, the mission was to be advertised on calico posters draped over Darling and Company's delivery wagons.

The mission commenced on the 13th on a high note, with Saunders giving a "splendid address at the morning service". There were 92 at Wilkie's Bible class in the afternoon. Every seat in the building was occupied at the gospel service, when the missioner spoke on "Who Are We, and What Are We?" He also addressed a Temperance demonstration in the city on the Monday.

Despite inclement weather, a regular Ballarat hazard, the mission moved along nicely, with confessions most nights. Saunders and Clay were in great form. On June 27th, when there was still one week of the mission to run, 30 confessions and one reconsecration had been registered. The final tally was 15 additions, the youngest of whom was 10 and the oldest over 70. At a reunion, on the 28th, which drew a crowd of 200, the history of the church was reviewed and addresses given by A. G. Saunders, W. H. Clay, J. B. Fischer, Gullock, Leng, Davey and J. A. Wilkie.

The jubilee celebrations, of which the mission was the focal point, gave an impetus to the church, which augured well for the future.²⁰²

Leng Continues

In July, the Dawson Street Board recommended to the half-yearly meeting, "that a committee be appointed to consider the advisability of arranging preaching stations or otherwise in various other parts of Ballarat".²⁰³ There is no indication of what came of this suggestion.

Early in September, Leng held a two-week mission at South Melbourne. Wilkie supplied his place in Ballarat.²⁰⁴ This was at a time when the local congregation was increased by soldiers camped in Ballarat.²⁰⁵

Clay had helped with the Ballarat mission, and now it was Leng's turn to assist him. The church at North Melbourne was, under Clay, "in a much more prosperous position than it had been for a great number of years".²⁰⁶

On October 10th, Leng completed two years with the church. During that time there had been 91 additions, 86 of these by faith and baptism. It was also in October that F. E. Thomas, commandeered by the Defence Department, was moved to Warrnambool.²⁰⁷

Six days before, on the 4th October, Leng raised the question of his appointment. He must have either been concerned that, with his term being indefinite, the church had no opportunity of showing its satisfaction or displeasure with him, or else he was aware of opposition to his ministry. For their part, the officers said they were not considering any changes as regards an evangelist" and suggested, if he wished to test the feeling of the church, that he "send a similar letter in time for the half-yearly meeting". The comment on the minutes, that "the officers had no power to make any alteration regarding his appointment", suggested that he may have wanted them to limit the length of his appointment for both his and the church's sake.²⁰⁸

Leng sent a further letter to the officers, which was considered by them on the 10th. A special meeting was called to talk with him about it on the 16th, where he explained "his reasons for wishing the opinion of the church to his appointment as evangelist for a definite term". It was eventually agreed to call a special meeting of the church for October 23rd to discuss the matter.

The result of this meeting was that the church decided to renew his appointment for a further term from October 16th. Leng accepted "the offer of re-engagement made by the church and expressed the wish that the spirit of love and unity would prevail in the church".²⁰⁹ The latter comment gives weight to the suggestion that he was having difficulty coping with minority dissatisfaction or discord. The majority, however, were very happy with him. As the year drew to a close, Leng was still "speaking to good attendances at gospel meetings".²¹⁰

Leng was away from Dawson Street on a number of occasions, early in 1916. In January, he missed the half-yearly meeting, as he was visiting his aged mother, who was undergoing an operation.²¹¹ He was given permission by the Board to speak at a special meeting at Gordon on February 20th.²¹² Leng also mentioned to the officers, on February 7th, that he wished "to take the holiday, granted some months ago, to attend the West Wimmera Conference at Kaniva", if this was convenient. The Board agreed to the request.²¹³ He was away for three or four weeks from March 12th.²¹⁴

Following up an earlier suggestion of arranging supplies for churches on the outskirts of the Ballarat district, a conference of district churches was held, on April 8th, to inaugurate "a plan of work which would extend our own borders and aid Buninyong, Gordon and Meredith".²¹⁵

A suggestion, discussed by the Board at its March meeting, to hold a month's tent mission, which would cost £15 to £18, seems to have fallen through.²¹⁶ The church, at this time, was experiencing money problems, due to the difficulty of repaying the loan on the new church.²¹⁷

It appears to have been a question of finance that resulted in Leng's decision to resign. The problem was that, by mid 1916, there was still £800 owing on the building loan. While the church had hoped, at its half-yearly meeting in January, to reduce this by $300 within the year, by the middle of the year this appeared a forlorn hope.²¹⁸ The matter of Leng's re-engagement was discussed at length by the officers in July, 1916.²¹⁹

It was eventually resolved that the officers recommend to the church, in view of the present state of the finance, that the motion adopted at the last half-yearly meeting, the question of re-engagement of an evangelist, be adjourned until the last Monday in October and that the special business meeting adjourn until that date.²²⁰

Leng was still with the church in September, when the officers gave him permission, if he wished, to accept an invitation to preach at Brim on October 8th.²²¹

Early in November, Dawson Street announced in the Australian Christian that Leng, whose ministry they described as successful, had resigned, though he did not expect to leave before January.²²² The fact that he had been at Ballarat for three years was something to celebrate. It equalled the record of C. L. Thurgood in the 1880's.

Leng eventually accepted an engagement with the church at Omaru in New Zealand.²²³

On the 13th January Leng preached in the morning on 'Steadfast Continuance". In the evening, his farewell address, "Jesus Always", was delivered to a full audience. On the Monday, he was farewelled at a members' tea, presided over by Charles Morris. Thomas Hagger was present to represent the H. M. Committee. Buninyong and Gordon were also represented. Leng was given a purse of sovereigns, in appreciation of his valued contribution to the life of Dawson Street. On January 17th, he sailed for New Zealand aboard the "Paloona".²²⁴

After leaving Dawson Street in 1917, the Lengs went to New Zealand, where they spent the rest of their days. Leng took up the ministry at Oamaru in 1918. In 1922 he became minister of the Nelson Church and president of the New Zealand Conference. He was secretary of the New Zealand Conference in 1925 and 1926. Ministries followed at Auckland (1927-1928), North Auckland (1933-1935) and Whangarei (1936-1937). In retirement he took up residence at Te Hana (1939-1940).²²⁵

Searching Again

During 1917 Dawson Street was without an evangelist. While this helped financially, the year without a permanent preacher was not the result of lack of effort to secure someone.

In November, 1916 the church had written to the Advisory Board, established in 1913,²²⁶ to see "if they had the names of any evangelists available for engagement".²²⁷ A letter was also sent to H. G. Harward, then in Sydney, to see what possibilities there were there.²²⁸ In January the Board "decided to notify the church of the possibility of Harward or Kingsbury being available," and to "ask their advice as to what action be taken".²²⁹ Harward, when written to, was quick to reply "regretting that he could not consider the position of evangelist".²³⁰ The difficulty in securing an evangelist was not unrelated to the fact that a number of preachers were serving as chaplains in the war.

Throughout the year, in the absence of an evangelist, local men, like Wilkie, Benson, Morris, Allan and Pittock, did the bulk of the preaching. Others invited from further afield were Thomas Hagger, A, P, A, Burdeu (an employee of the railways, then situated in Maryborough, who was keenly involved in helping the cause of the Aborigines), W. A. Kemp, A. E. Illingworth, Chaplain J. C. F. Pittman, G. P. Pittman, A. R. Main, Hon. W. Morrow, MLC, T. J. Cook of Bendigo and Ira Paternoster.²³¹

When they knew that Dawson Street was losing Leng, several preachers wrote, offering their services. The first off the mark was Ross Graham, who immediately after he had written to let the church know that he was available, wrote again withdrawing his offer. Both letters were received at the May meeting.²³²

In June, the officers, hearing from J. J. Franklin of Adelaide, that he had been asked to be released from his present church, offered him "a two years engagement at a commencing salary of £4/10/0 per week".²³³ This initiative fell through, though the reason for this is not certain. The church may have rejected the Board's recommendation, or Franklin may have eventually turned down the church's offer. Franklin must still have been considering the invitation in August, because the Board, on receiving a letter from Stuart Stevens, asking that they "consider him as an applicant for the position of evangelist", notified him that they were "in communication with a prospective preacher".²³⁴

While still negotiating with Franklin, however, the secretary was directed to "write to Bro. Morrow making inquiries re Bro. Wiltshire of South Australia with a view to approaching him as evangelist for Dawson Street".²³⁵ Morrow's recommendation must have been positive, because, that month, Wiltshire, who was ministering at Mile End, was himself written to ask his consent "to submit his name to the church as evangelist".²³⁶ Wiltshire's reply must have held out some hope, as the secretary was instructed to write to him again in October. The minutes recording this instruction seem to suggest that little hope was held out of his coming.²³⁷ In November, the church received a letter from Wiltshire "definitely declining to give up his work at Mile End".²³⁸

When the prospect of securing Wiltshire fell through, the church wrote to Hagger to sound him out about the possibility of his becoming their evangelist. They would engage him for two years at a commencing salary of £5, 10s more than they offered Franklin! They would also pay him a removal allowance.²³⁹ A letter was received from Hagger on December 16th, in which he asked for further time to consider the church's proposal, as he had also received an invitation from Great Britain. The church was happy to give him the time he wanted. If he was to come, he was worth waiting for.²⁴⁰ In the end, Hagger declined the invitation from Dawson Street. He was again contacted, however, though at this time, not for his own sake, but to ask his opinion of Woolnough, and to see whether he was able to suggest other men suitable for Ballarat.²⁴¹ At the same time, Ira Paternoster was written to in order to tentatively determine whether he would consider a proposition, should it be proffered.²⁴² He had preached at Dawson Street on November 11th.²⁴³ Paternoster replied, but no satisfactory arrangement was able to be worked out.

It was not until April, 1918 that the outlook brightened, when the Board received a letter from Hagger, who suggested that "Bro. T. J. Southgate would possibly be available as a temporary evangelist". At the same meeting they were also in receipt of a letter from W. J. Way, applying for the position of evangelist.²⁴⁴

Despite the fact that these two names were before them, the officers decided to write instead to A. W. Connor, seeking from him "a definite reply as to whether he would consider an offer by the church or not".²⁴⁵ It is impossible to tell from the minutes whether he had been previously approached. Wishing to have as many irons in the fire as possible, particularly after being without a minister for over a year, the officers also decided to speak with Hagger, who was shortly to pass through Ballarat on his way to Adelaide, about W. J. Way and George Burns of Queensland.²⁴⁶

At the May meeting a letter was read from Southgate, "regretting his inability to accept the six months engagement". It was decided at that meeting to write to Bro. Burns to see if he was "still open to consider an offer of engagement as evangelist". Another letter was also to be sent to Connor in an "endeavour to get a reply from him by Monday lst".²⁴⁷ In their desperation, the Dawson Street officers were playing a dangerous game--negotiating with more than one man at a time. Connor, the man who had not been able to come before because of the effect of Ballarat's climate on his daughter's health, was the lead finally followed up.²⁴⁸ His daughter may well have been older and less troubled by the weather. Connor was to enjoy an outstanding Ballarat ministry.

[BCOC 142-173]