Peel street

Throughout the period under review, Ballarat East steadily declined and eventually folded. As the era drew to a close, repeated attempts were made to recommence services and rebuild the congregation.

Statistics

In 1890 the membership was 59. The following year it was down to 45. From 1901 to 1903 it was 43. It reduced to 37 in 1904, and then to 20 in 1905, after which it continued to decline.¹

Continuing Decline

In September, 1899 leaders at Peel St. seemed more positive about the future. Picton and Davidson were each taking the services, every alternate Lord's Day evening. There had been one recent confession and they were looking forward to another. The work was "progressing favourably".² A further confession came in December.³ Davidson and Picton were still in good form the following January, "speaking every Lord's Day evening to good audiences".⁴

By July, 1901, however, Peel Street was unable to adequately staff its Sunday School. While Dawson Street indicated that they were prepared to help out, with some of the Dawson Street scholars willing to take up the work, Peel Street declined the offer, as they "were going to try and do the work themselves".⁵ They wanted to remain independent.

Part of the reason for Peel Street's decline was the absence of Picton, who, at the time, travelled widely.

Picton was in Melbourne early in 1899, and, despite his not being well, attended the Conference picnic. He was on his way to England, where he intended remaining for several months.⁶

In November, 1900 Picton delivered a series of Anti-Sabbatarian lectures in the Federal Hall, Geelong.⁷ In December he shifted to Sydney for a period, and, while there, preached at the church at Petersham.⁸

In 1901 Picton shifted permanently to Melbourne. At that stage, he let it be known that he would be glad to be of use to any of the churches at morning meetings, or

when occasion demanded, at evening services".⁹ Early the following year, he left again for England, where he intended remaining for twelve months.¹⁰

In March, 1904 the church received a visit from Newham from South Yarra and Sister Myers from North Richmond. Newham helped in the morning and preached in the evening. At this stage, Peel Street felt isolated. Ramage, writing to the Australian Christian, urged--"if any speaking brethren are visiting Ballarat at any time, I hope that they will not forget the church at Peel Street.¹¹

Dissension surfaced in March, 1906, when the church at Dawson Street advised those Peel Street members meeting with them "to try to get on a friendly footing again and work amiably together and not break-up the church".¹²

The Dawson Street Board, appraised of the difficulty at Peel Street, at their April meeting, suggested "that a circular be sent to the members to attend the half-yearly meeting" to try to settle the affair. For their part, Dawson Street was "prepared to do anything they could to bring about a better state of affairs".¹³ By May, the situation had worsened. Ramage stated 'that they intended to keep the doors open and to do the best they (could) and that they would be glad of any assistance" Dawson Street could give.¹⁴ On the 25th, the Dawson officers suggested that "the Peel Street brethren be asked to attend at Dawson Street at the morning service and that we help them in the evening at Peel Street". It was also agreed that "Bro. Ramage be asked to furnish the names and addresses of the aggrieved ones", so that Dawson Street leaders "might be able to visit them and see what the real grievance is, so that a better feeling might be brought about and that the work of the Master be not hindered".¹⁵ Though well intentioned, this action accomplished little. Ramage felt that the members, who had left, were beyond being enticed back. In addition, though thankful to Dawson Street for their offer of help, "they were not willing to give up the morning meeting and attend at Dawson Street".¹⁶

In May, 1907 Jackson, Halliday and Morrison spoke to Ramage "to see if a better condition of things could be brought about at the church at Peel Street".¹⁷

A Dawson Street initiative, under the inspiration of the Harward mission, led to a meeting for men being commenced in the Peel Street chapel on Sunday afternoons in June, 1908. Conducted by H. G. Harward, these were designed to interest and win to Christ those outside the church. Harward spoke on "Christian Evidences", a series on apologetics designed for the man in the street. It would appear that tea meetings had been discontinued some time previously, and that Ramage was the authority in the church. The Dawson Street officers needed to gain permission from him for the use of the building, not only in the morning, but also in the evening. This was granted and they organised a weekly service.¹⁸

In July, 1908, in order to help prolong the Dawson Street initiative at Peel Street, 1000 cards were printed to advertise the afternoon and evening meetings.¹⁹ At their September meeting the Dawson Street officers discussed a proposed Ballarat East tent mission.²⁰ Negotiations with Ramage over the proposed mission reached an impasse, however, and it was not proceeded with.

In June, 1909 Mortimer, from Dawson Street, commenced an adult Bible class in the Peel Street chapel on Sunday afternoons. Fifty-three attended the Lifeline Bible Class at its inaugural meeting on the 6th. The number soon climbed to 36, then to 40.²¹

In August, 1909 the Dawson Street officers raised with Ramage the possibility of commencing Sunday morning meetings at Peel Street. While warmly receiving the Dawson Street representative, Ramage was non-committal, arguing that he would need to consult with the other officers.²² A positive response must eventually have been received, as a meeting of the Dawson Street Board drew up an agreement and constitution, in preparation for recommencing the work at Peel Street, which was submitted to the Dawson Street Church for ratification.²³ Worship services commenced at Peel Street on October 3rd.²⁴

How long services continued is uncertain. Unfortunately, the contentious spirit at Ballarat East frustrated growth. By 1912, Dawson Street was again keen to restart the work. In September, the Board wrote to Thomas Hagger, Victorian Home Mission organiser, to advise him that, in their opinion, "there was a splendid opportunity of working up the cause at Ballarat East".²⁵ Nothing appears to have come of this initiative. What is more significant, those remaining at Peel Street were unable to cope financially with the up-keep of their buildings.

In 1916, Dawson Street took over responsibility for the Peel Street property.²⁶ In November, Dawson Street had the Peel Street organ repaired. A week's special services were planned for Peel Street, to commence on the 26th November.²⁷ This special effort, like the earlier projected tent's mission, was not proceeded with.

During this time Dawson Street was working on upgrading the Peel Street building and received frequent correspondence from the Board of Health. They hoped to hold a mission when the building was opened after the alterations had been completed.²⁸

For some time a portion of the building had been rented to Miss Johnston, who conducted a day-school. This necessitated the construction of "outhouses". Continually dissatisfied with the state of the building, Miss Johnston wrote frequently to Dawson Street to urge the church to bring the buildings up to Health Department standards. One of a number of necessary alterations was a new roof for the vestry.²⁹

Signalling the demise of the Peel Street congregation, Ramage requested that those who remained be accepted as members of Dawson Street. This occurred early in 1918.³⁰

Mount Clear

Next to nothing is known about the church at Mt. Clear during the years 1900-1917. Two news items from the 1911 Australian Christian are the only record we have of this period. In March, the Dawson Street evangelist, A. W. Jinks, visited the Bible School, run by Miss Gowan, the local postmistress, who had formerly been a teacher. She was described as "doing a splendid work". It would appear that the Sunday School was the sole activity of the church at this time.³¹

Jinks, after visiting the school, was keen to hold a gospel service in the building. Later in the month he realised his desire. One Friday evening he "gave a chart address on 'The Old Paths' to a fairly large audience". Supportive Ballarat members helped to swell the congregation and add to the singing. One of the Misses Franklin rendered a solo. There is no record of whether anything came of this initiative. Statistics suggest nothing did. Throughout this period, membership ranged between one and three.³²

Buninyong

Buninyong during this period was only slightly more active than Mt. Clear.

In 1900 the membership stood at 11. It remained at this figure until 1903. One was added by faith and baptism in 1901. Four were baptised the following year and one was received in by letter. The membership remained at 17 from 1905 to 1907. In 1908 three more were baptised, which lifted numbers to 20. Three transferred out in 1909 and one died. Numbers floated between 16 and 17 from 1910 to 1915. In 1916 numbers were down to twelve. The next available figure was 10 in 1920.³³

In 1901, the church at Dawson Street wrote to the secretary at Buninyong, asking the church to repay what they could of money borrowed from Dawson Street.³⁴

In July, 1903 the secretary, E. Gullock, reported that they were "having nice little meetings again". They had recently had a "large" meeting with 10 present. Bro. Wright, who walked seven miles from Ballarat every other Sunday to help them, had been present. Gullock enclosed a postal note for ten shillings as the church's "mite towards the Foreign Missions work".³⁵

Evangelistic services ceased during the following year. In March, 1904 it was reported that, after a suspension, the church had commenced holding gospel

services on Sunday afternoon. Arthur Anderson, of Morrisons, was doing the preaching. A young lady, a Miss Schmidt, had made a confession the week previous to the report. She was baptised by Morris at Dawson Street and received into the church in the "ancient village" on the 30th March.³⁶

Early in May, 1907 Harward paid a visit to Buninyong, where he gave a "splendid address". So encouraged were the locals, that, with Harward's encouragement, they decided, though few in number, to take the town hall and have afternoon evangelistic services for three months. With Harward as preacher, the services were highly successful.³⁷

In 1910 Dawson Street offered to send a speaker to Buninyong once a month.³⁸

When E. H. Price purchased a car, in 1912, he frequently transported Dawson Street speakers to and from their Buninyong appointments. In 1913, "this gospel motor car" transported Mrs. Lucas, A. R. Main and Sisters Gowan and Wainman from Mt. Clear, to a Foreign Mission Sunday service at Buninyong, where Main spoke on the significance of the Lord's Supper. Two other members, Lippiatt and Scurrah, were also present, much to the delight of the struggling congregation.³⁹ Early in 1914, Price, his gospel chariot still in good order, on Home Mission Sunday brought out the Lengs, as well as Miss Gowan from Mt. Clear. Leng gave "A splendid address on Matthew 5:8." The Home Mission collection was a record £1. Later in the year, Ted Price again brought out Leng, together with his own wife and mother-in-law, Mrs. Morris Snr. Leng gave another splendid address, this time from the text "We would See Jesus". The Bible School collection, taken on that occasion, amounted to 15/- .⁴⁰ A month later Price was out again with a car-load. This time he brought with him his wife, mother, together with James Wilkie and Walker from Dawson Street. Wilkie gave a "soul stirring address" and Walker "some very helpful words", as the result of which "a fine young woman came forward and made the good confession".⁴¹

In 1916, a conference of local Churches of Christ worked on a plan to resuscitate Buninyong. The chapel was painted by a working bee of local and Ballarat brethren and gospel services were planned. Leng was scheduled to speak at the first of these, on July 1st. Invitation cards were distributed and a good deal of prayer prepared for the night. On the 22nd July, a young woman came forward at the close of an address by Leng, the first fruits of this initiative.⁴² How long the momentum continued, and with what success, is unknown. With Leng's departure, early in 1917, and with Dawson Street needing to call on its own lay talent, the venture is likely to have foundered.

Meredith

Unlike Peel Street, Mt. Clear and Buninyong, the church at Meredith was remarkably alive during this period.

In June, 1900 T. H. Vanston, reporting from Ballarat, mentioned that two sons and a daughter of Bro. Potter, of Meredith, had made the good confession and would be baptised at Dawson Street on the 10th. Others from the area had been baptised at Geelong. Vanston was excited about, what he described as, a revival taking place at Meredith and the possibility of a church being started in the area.⁴³

Aware that a harvest was there to be reaped, a mission with R. G. Cameron, of North Melbourne, was organised. It commenced on July 29th. Cameron preached to an audience of up to 80 in the State School in the town and to small groups in outlying areas. On Wednesday evening, August 1st, three ladies made the good confession, and, on the 8th, two ladies and a gentleman. Most were "heads of families", and all were "highly respected in the district". On the 12th, Cameron returned to Meredith and gave the right hand of fellowship to eight persons, whom he had immersed the previous week. On that afternoon, a Lord's Day School was commenced, of which Arthur McKay was appointed superintendent. Cameron preached on the following Sunday, and Monday and Tuesday evenings, when four others confessed Christ. This brought the membership of the Meredith church to 23.⁴⁴

C. G. Lawson, of Melbourne, was with the church for three Sundays in August/September and Allan of Ballarat spoke on the 9th September.⁴⁵ Interest continued to run high and there were still a number on the point of decision. The problem was securing trained preachers. Potter wrote to the Australian Christian, challenging the city churches to loan Meredith their preachers for a week, for one Sunday and several mid-week evenings. They would themselves arrange supplies on the other three Sundays. Their desire was to maintain the momentum until they could come to a definite decision about a preacher. They were willing to pay travelling expenses and provide accommodation for those who came.⁴⁶

In December, Dawson Street received a request from Meredith for financial help in erecting a building. £2 was given.⁴⁷

Cameron was again with the church for two weeks of his annual holidays in January, 1901. He preached to appreciative audiences at Meredith, Steiglitz, Burrumbeet, and Cardigan, as a result of which he "aroused an interest among the people of the surrounding district of Meredith". During this period, there were four further additions.⁴⁸

Later in the year, G. H. Browne, who had worked for a time with the church at Geelong, assisted at Meredith for several months, when the meetings were enlivened by the solos of Mrs. Combridge and her daughter. Confessions continued to be reported, not as frequently as before, but from time to time. Hagger visited the

church later in the year, when a further confession was taken.⁴⁹

In December, the church had collected £50 for the construction of a building on land that had been given to them by Bro. Wright, one of the members.⁵⁰

They planned and worked on the building early in 1902. They hoped that it would be open on the 18th and 19th of October, when H. Mahon, who had been at Dawson Street early in the century, and was now at Cheltenham, would be the speaker.⁵¹ Finance was a problem, however. In July, the Dawson Street Board received a letter from Potter of Meredith, "asking the Church at Dawson Street to take up debentures to the value of £1.10.0, in aid of the building fund, for which Meredith was willing to pay Savings Bank interest". The proposition was passed on to the membership.⁵² In September, they forwarded a further amount, taking the total loan to £17.⁵³

A brief mission was organised to coincide with the opening, Mahon being the speaker. A Temperance meeting was organised on Saturday night, December 13th, when 70 signed the pledge. Mahon spoke three times on the Sunday, and, on the Monday, 200 were present at a tea meeting.⁵⁴

Early the next year, Meredith informed Dawson Street "that they were unable to pay the instalments" on money borrowed from the latter for their building, but that they would "shortly make an effort in that direction".⁵⁵ In their initial enthusiasm, they had over-committed themselves financially.

In July, Meredith again wrote to Dawson Street to ask if preaching brethren could be scheduled for Meredith, as they were soon to lose their evangelist, G. H. Browne. Potter could preach well, but could not carry the preaching on his own.⁵⁶ Browne left later that month. On the day when he preached his final sermon to the church, 44 met to break bread. He was farewelled on the 28th, when he was presented with a beautifully bound American Bible and hymn book. In responding, he said that he had been supported during his brief ministry with the Church by the love and togetherness of the membership.⁵⁷

Throughout 1903, the Church at Dawson Street continued to support the work at Meredith. G. B. Moysey also interested himself in the cause, spending four days there in December. In the evenings he delivered stirring addresses.⁵⁸

Early in 1904, F. McClean from Lygon Street, who ran a mission for the Chinese in Melbourne, which he began in his own home,⁵⁹ visited Meredith, when two ladies were immersed. Fyans was baptised in March. Combridge, a local, gave a "splendid

address" on the evening of the same day, when a lad from the Sunday School made his confession.⁶⁰

The Combridge family, which has given many preachers and other full-time workers to Churches of Christ, became increasingly active during this period. Early in October, J. Combridge spoke at Elaine, when "an elderly lady made the good confession". When W. Combridge addressed a group at Worabinn Creek, two young people came forward.⁶¹

For the Sunday School Anniversary that year, the Church invited M. W. Green, a veteran preacher, to speak.⁶² Encouraged by the experience, the Church at Meredith, which had finished paying off the Dawson Street loan, made the suggestion, later in the year, that the two churches co-operate to employ Green for a period. They offered to pay £1 towards his salary. Dawson Street was willing to fall in with their plan. They offered to pay £1 towards his salary, to pay for his board while in Ballarat, as well as railway fares. Green decided to take up the challenge, though only for a brief period.⁶³

During 1905 the Church at Meredith was "fighting hard to spread the gospel". The enterprising congregation held services at Meredith, Elaine, Berringa and Beremboke. Mid-year a special week of prayer was held for the progress of the work. Confessions continued to come from those connected with the auxiliaries of the Church, as well as from complete outsiders.⁶⁴

T. J. Cook, from Bendigo, was guest preacher at the am. Service on the 8th October and Sister Chapman from Gordon helped with the singing.⁶⁵

At the close of an address by J. Combridge, later in October, "two lads well advanced in their teens came forward and decided for Christ". For one it was an act of great courage. His parents were Anglicans and were against him associating with Churches of Christ.⁶⁶

In December, the Church at Meredith, writing to Dawson Street about a proposed mission at Berringa, suggested that both congregations co-operate to engage R. G. Cameron to labour in the district. Dawson Street decided to take no action on the matter, though £2 was later voted to assist with the mission.⁶⁷

Early in 1907 J. R. Combridge accepted responsibility for the bulk of the preaching.⁶⁸ Though the church continued to grow, a number of stalwarts, like the Wrights, who shifted to Ballarat, were lost through transfer. Notwithstanding such losses, the school, from which a number of converts had come, continued to exert a lively influence.⁶⁹

The seventh anniversary of the church was held on September 15th and 16th. S. Mudge, a student at the College of the Bible, was the speaker. A number of meetings

were held in the Mechanics Institute. The tea meeting on the Monday was a success. The varied programme, including solos, quartets, anthems, action songs and recitations, and "phonograph selections" were also greatly enjoyed.⁷⁰

Browne was again with the Church in February, 1908, this time for a visit. While in the district, he was invited by the Meredith Temperance Society to speak at their meeting. Another student, Joseph Binny, exchanged with Mudge, who was working with the Church at the time, on the 12th August, and spoke at the public meeting of the Meredith Temperance Society. It would appear that Churches of Christ were heavily involved in Temperance work at Meredith.⁷¹

The Meredith Church of Christ enjoyed good relationships with other churches in the district at this time. When Mudge spoke at the am service, in 1907, he shared the pulpit with Mr. Bennett, an Anglican.⁷² In 1908, when G. P. Pittman, of Newmarket, was invited as anniversary speaker, he was supported by Anglican and Presbyterian ministers. Binny and J. E. Shipway, another student, were featured as soloists on this occasion. Harward also participated at the tea meeting with a sermon on "The Possibility of Christian Union." Pittman spoke of "Desirability."⁷³

Shipway was working at Meredith, early in 1909, and reported good meetings and growing interest. The trickle of confessions also continued. Throughout this year the church collected for a tent mission proposed for the following January. In November promised financial assistance from locals stood at £7, Sunday School scholars having contributed 17/- of this. Other Churches of Christ were also invited to help financially with the venture. "Who will be the first to help us?", asked the Australian Christian reporter from Meredith.⁷⁴ In November, an exchange was organised between Mortimer, of Ballarat, and Shipway.⁷⁵

The mission, with the Home Mission organiser, Thomas Bagley, as missioner, opened on January 2nd, 1910. The tent was erected on a prominent position in the main street. The mission commenced with a young people's meeting in the tent on the Sunday afternoon. In the evening, when Bagley took as his text, "God is Love", there was a good attendance, despite "strong and bitter opposition". The other churches, hitherto on good terms with Churches of Christ, must have realised the potential for defections from their ranks. The weather was also against the venture and prevented those who lived at a distance from attending. The mission gained momentum, however, and, on the 18th, Bagley baptised eight who had come foreword.

On Sunday 19th, Bagley spoke in the evening on "Heaven" to a large gathering.

A deeply fervent spirit pervaded the meeting, many being moved to tears by the stirring appeal made at the close, 7 (three women, two men and two girls) nobly confessed the blessed name of Jesus, making the total to date 15.

The mission finished the following week. There is no record of final numbers.⁷⁶

Though the mission closed, the Church of Christ continued to be kept before the attention of the residents of Meredith through the distribution of A. B. Maston's On The Rock. This volume, published by Austral, was described by one member of the congregation as "a charge of dynamite."⁷⁷ Unfortunately, it was around this time that the church bid farewell to one of its esteemed elders, one of the Combridges, who left to take up a government appointment at Powlett Wither.⁷⁸ His dynamism was missed.

It was A. W. Connor's turn to preach at the anniversary service in September, 1910. His afternoon address was entitled, "Your Child and its Rights in the Home, in the Community and in the Church." At the tea on the Monday evening, he spoke on, "Elements of Church Strength."⁷⁹

In November, 1910 the church farewelled a second member of the Combridge family, J. R., who was leaving to take up a ministry at Kyneton. He was presented with a bunny-rug and umbrella from the small congregation, which was loath to see him depart.⁸⁰

In February, 1911 the church said good-by to yet another Combridge, W. G., who was going to Melbourne to study at the College of the Bible. The church provided a number of books for his library. A. Webb, who had been working at the church, was also farewelled on the same evening.⁸¹

On April 23rd, 1911 G. T. Fitzgerald, a student at the College of the Bible, began working with the church. The plan was for him to speak to the church fortnightly. His "soul-stirring addresses" were greatly appreciated. Fitzgerald spent much of the May College vacation visiting in the area.⁸² When J. R. Combridge visited from Kyneton on the 24th of November, he addressed the congregation.⁸³

March 12th, 1912, was an occasion of special celebration for the Meredith Church. Sister Combridge, church organist and Sunday School teacher, was married to A. McKay, the church secretary. Both had held these positions almost from the time of the commencement of the Church. They were presented by the Church with an eight-day timepiece and a handsome hanging lamp. The Bible School presented them with a small writing desk and silver inkstand.⁸⁴

In August, 1913 another valued couple, Boyd, an able speaker, and his wife Grace, who was also active in "various departments of church work" left the area. They were presented with a silver butter dish. Grace also received a beautifully bound volume of Daily Light and he a razor strop.⁸⁵

In the latter part of 1912, and through 1913, Dawson Street preachers filled in from time to time. Wilkie was particularly appreciated.⁸⁶ In November/December of the following year the minister at Horsham and Prokennt (?) conducted a twelve day mission with the church.⁸⁷

There are no extant records covering the year 1915. Early in 1916, the church was visited by Alf Chappell, on furlough from the New Hebrides. Meredith, at the time, must have been finding the going difficult.⁸⁸ In July the local District Conference of Churches of Christ was working out ways to assist them.⁸⁹

Later that year a further loss was sustained with the removal of W. Combridge and his wife to Geelong. They had also been in the thick of the work from the beginning. Lilly, who had served as church organist and Sunday School teacher, was presented with an initialled handbag.⁹⁰

In November, another member of the Combridge family departed, this time through death.⁹¹ On November 26th, Cornelius, student preacher at Meredith during 1916, was farewelled and presented with a fountain pen.⁹² Early in 1917 J. R. Combridge, on a ten-day visit to Meredith from Horsham, delivered a series of addresses.⁹³

Figures detailing the Meredith membership indicate a steady increase from 1901 (29) to 1905 (71). The number dropped to 61 in 1906, 12 transferring out and 12 being lost through roll revision. The following year the number climbed to 67, ten being received in by transfer. In 1909 numbers were down to 55. The following year they were up to 70, though they fell again the next year. Numbers continued to decline to 38 in 1916. By the beginning of 1920 they were down to 21.⁹⁴

Gordon

In the January 1st issue of the Australian Christian, it was reported that "Bro. and Sister Chapman of Black Hill, Gordon, have just started a Sunday School in the district". They had 20 scholars attending.⁹⁵ The following year, Chapman invited Chas. Morris to the anniversary of the School, when 40 scholars, parents and friends were present. The books, distributed as prizes to the children, were donated by Robert Lyall of Melbourne.⁹⁶

In April, 1904 A. C. Rankine, a Church of Christ preacher whose father was a foundation member of the Dawson Street church, baptised a young man at Ballarat,

who represented "the first fruits of Bro. and Sister Chapman's Sunday School work at Millbrook".⁹⁷

In 1910, Chappell was helping at Gordon. In May, the Home Mission Committee wrote to Dawson Street asking if they would "send a preacher to Gordon on alternative Lord's Days" to allow Chappell to help with churches in and around Melbourne. Dawson Street fell in with this arrangement.⁹⁸ In August, the small congregation at Gordon purchased at auction the local Wesleyan chapel and some of its furniture. The Wesleyans kept the ground, in the hope of recommencing work in the area.⁹⁹ In November, Jinks visited Gordon and preached to a "fairly large congregation." The folk from Gordon sometimes found their way to Dawson Street to attend evening services.¹⁰⁰

On October 15th, 1911 Chapman's son was baptised at Dawson Street. It was noted that he would be a strength to the young church at Gordon.¹⁰¹ In July, 1913 A. R. Main, then conducting a ministry at Ballarat, visited Gordon.¹⁰² In February, 1916 Leng visited the small congregation, which was keen to have Dawson Street evangelists visit whenever possible.¹⁰³

There are no figures for the early years at Gordon. However, in 1909 the congregation numbered 15. It continued at that figure until 1914 when it was 13. Membership rose to 17 the following year and then dropped by one to 16 in 1917. No figures are available for the six succeeding years.¹⁰⁴

Daylesford

There is little information on the small Church of Christ nucleus at Daylesford. In 1900 the congregation numbered 7. This gradually increased to 13 in 1905. There are no available statistics beyond this year.¹⁰⁵ The only other reference to the church was in the December 5th, 1904 Australian Christian, where it was reported that a son of Mrs. Moody had been baptised. The congregation drove to Drummond for the baptism.¹⁰⁶

Italian Gully

Dawson Street sought to develop a new church at Italian Gully. Little is known of its beginnings or of its later history. In April, 1904 Chas. Morris reported that 4 baptisms had taken place in connection with this cause, those of Sisters Elsie, Smith, McGreggor and Phillips. The women were brought to Dawson Street to be baptised.¹⁰⁷ In May of the following year, Combridge wrote to the Church at Dawson Street, mentioning that he was engaged with the work at Italian Gully and the surrounding neighbourhood and that Meredith Church had agreed to give him 10/- weekly to help support the work. He argued that it was a promising field and asked if Dawson Street would also assist. They agreed to match Meredith's 10/- with a

further 10/- a week for three months.¹⁰⁸ What happened to this initiative is not known. It was probable that the members linked up elsewhere, after discovering that they could not raise sufficient numbers to justify a local congregation.

[BCOC 194-206]