Letters written by the pioneering membership of South Australian Churches of Christ to James Wallis, editor of the British Millennial Harbinger, are the principal source of our knowledge of the early history of Churches of Christ in South Australia. A sample of Hussey's extensive correspondence is included in the selection. A brief passage from Eliza Davies' Story of An Earnest Life (Cincinnati, Central Book Concern, 1881) is also included. Mrs Davies met Alexander Campbell in Britain, when he was imprisoned at the instigation of an advocate of the Anti-slavery Society, and later stayed with the Campbells in Bethany, Virginia. She was also a friend of Captain Sturt and ventured with the explorer into inland Australia. The comments of this spirited lady on the different texture of Churches of Christ congregations in the three major colonies are incisive. Excerpts from "An Early History of Churches of Christ in South Australia" written for the 1898 Australian Christian, also find their way into this selection, as does comment by H. R. Taylor on the early history of the Adelaide church. The final item is a brief biographical sketch of Thomas Magarey prepared by Taylor from Magarey's "Diary" and "Memoirs".

      Taylor, a preacher, administrator and historian, wrote two authoritative histories of the Churches of Christ in South Australia, The Story of a Century: A Record of the Churches of Christ Religious Movement in South Australia 1846-1946 (Melbourne, Austral. n.d.) and The History of Churches of Christ in South Australia 1846-1959 (Churches of Christ Evangelistic Union Inc. n.d.)

B.M.H., 1848, p. 191.

Adelaide, South Australia, August 10th, 1847.      

Beloved Brother Wallis:

      May favor, mercy, and peace from God our Father and the Lord Jesus Christ be 'with you. In a letter from an entire stranger, some explanations seem necessary. I was received some time ago into the church in New Zealand by immersion for the remission of sins, having been in this colony nearly two years. I am in connection with a congregation professing New Testament principles, led, in part, by means of your valuable Messenger to discard sectarian names and connections, taking the New Testament alone as their standard and guide. For a time, baptism for the remission of sins was the stumbling block, it being admitted only in a limited formal sense. A free discussion has been conducted in the most brotherly manner. Brother Campbell's Essay on the Remission of Sins, sent by you to this country,--has been received, and produced its usual effects. A fortnight ago one was immersed, a presage, we hope, of a rich and abundant harvest. Verily the harvest is great, but the laborers are few and illiterate. We shall pray to the Lord to send more and well instructed laborers into this field. Two young females have since been added to our number.

T. Majany      

B.M.H., 1849, p. 525.

Adelaide, April 4th, 1849      

      BELOVED BROTHER WALLIS,--Four years have now passed into oblivion since I last heard from you. If I have written or done anything amiss through my last letters to you, I hope in the name of Jesus who died for us you will forgive me. Oh, how I long to hear from you, and to learn what progress the preaching of the gospel has made in England since Bro. Campbell paid you a visit; for though I have never seen you, and millions of others whom I love, yet I hope to meet you and all the saints around the throne of God for ever. I hope you will bear with me in love and patience, while I tell you what little progress the gospel has made in South Australia.

      I left Auckland, New Zealand, on the 10th of October, 1847, and came here by the invitation of Brother Magarey, by way of Sidney, arriving on the 3rd of November. Sidney is a fine place; I was much delighted with its appearance during my stay, which was only ten days. I sowed a little seed by distributing tracts, &c. Myself and family sailed from Sidney on the 13th of November, and arrived here on the 14th Dec. 1847. I expected to find the church here founded upon the true principles of Christian union, but my expectations were disappointed. My wife and I applied on the 17th to join the church, but they required a week to examine us; consequently we appeared on the 24th, when the pastor put the following question to us, "Do you believe in baptismal regeneration?" I answered, "We believe that faith in the Son of God, repentance, and baptism, are regeneration;

and all the regenerated are called to walk in a new life, in hope of immortality with the redeemed for ever." We joined the church by a majority of votes; but it did not end here, it was the cause of bringing up old discussions amongst them, which ultimately led to the pastor and about one half of the members leaving the church, the whole blame of which was laid to you and Brother Campbell; yet it would be much better to censure the Holy Spirit than either you or him. We had two or three still left in the church who contended that Paul's sins were all pardoned, and that he knew it to be the case, before Ananias went to him. I asked for their testimony, but this they could not give from the book, and yet they had not candour to say so. One of these persons, being formerly a deacon, was chosen pastor in place of him who left; but his reign was short. On the 23rd July, 1848, he collected all his forces to overthrow our arguments, but it was all in vain: he felt the word of God, the sword of the Spirit, to be too powerful for him and his party; he gave way, and he and those who supported him left us in possession of a neat little stone chapel. The wooden throne we have cast away, gently turning it out of doors, and filled its place with a table, around which we assemble to show forth the Lord's death on every first day. Glory be to our God and Father, through Jesus Christ our Lord. Our number is 13: we meet twice on the Lord's day, and on the Wednesday evening. We have had a letter from Brother G. Taylor, who is in good health. I am not sure but you will soon see him in England again. My family and self are in good health. We want some hymn books, which please send immediately. I remain, yours sincerely,

Thomas Jackson.

B.M.H., 1851, pp. 190-191.

      SOUTH AUSTRALIA--Dear Brother: it is known to many brethren, that in the Summer of 1847, a small band of brethren from the churches of Beith and Newmills, emigrated to South Australia; and I have much pleasure in giving the following interesting information respecting the progress these brethren have made in reference to the kingdom of Jesus. By concert a few of the more faithful of that band settled themselves near to the residence of my brother, Robert Lawrie (also a disciple) in the township of Walungo, county Hindmarsh, and formed themselves into a little church, under the teaching of our excellent brother, John Aird. They have since had to struggle with a great difficulty, arising from the brethren being so much scattered in these wild prairies, and the irregular attendance of the brethren at the meetings on the first days. This difficulty, by my last advices, have been a little obviated, and by a letter I received lately, dated the 13th of August, they had been much encouraged by the additions of ten men and women by immersion (three whole families); and they are hopeful of a still greater increase. They numbered 21; and besides these, there are other brethren in other parts of the colony.

      By the efforts of a brother from Adelaide, a meeting had been formed at the Burra-burra Mines. The brethren in Walungo were about to correspond with them, by deputing some of their number to visit them. These particulars I have communicated for the HARBINGER at the request of the brethren in Walungo, who are desirous that they may be made known. Their meetings are held thirty miles east of Adelaide. If you can afford room for these statements, I will be glad to send you more particulars of their history as it comes to hand.

Your's affectionately,                  
JOHN LAWRIE      

     (We shall be glad to receive further items, L.W.)

B.M.H., 1851, pp. 237-238.

      BURRA BURRA MINES, (SOUTH AUSTRALIA)

      DECEMBER 7, 1850.--Beloved Brother: I herewith enclose you a letter from the church of Christ in this place, and although an entire stranger to you, I have no doubt but that it will give you great pleasure to learn, that the good work in which you have been engaged for so many years, is advancing in this part of the world, viz. the restoration of pure and practical religion, as taught by Christ and his holy apostles. We have had our share of opposition, but blessed be the name of our God, his word is mighty and must prevail. By some we are said to be over nice, and by others we are said to be the advocates of a new religion, but we fear not what men may say of us, as we seek not the honor that comes from men, but that which cometh from God. It is the Christian's glorious privilege to look forward to the recompense of reward. Yes, he must sacrifice the present for the future; and then, how blessed the consideration, "If we suffer with him, we shall also rejoice with him." We have great reason to

be encouraged in the good work of the Lord, as our past efforts have not been in vain. Seven have been immersed into Christ, for the remission of sins through the blood of the Lamb, two of whom have been members and zealous preachers of the Methodists. I have no doubt they will now be as zealous in the cause of Christ, as they have been in that of John Wesley. May the Lord make us all faithful, being constrained by his love not to live to ourselves, but to him who died for us and rose again! We have all derived much benefit from your valuable MESSENGER, and the HARBINGER as far as we have seen it. They have been the means of drawing the attention of many to the Oracles of God, who have cheerfully given over the religion of doubts and fears, for that of joy, peace, and hope in the Holy Spirit. May the Lord still continue to bless your efforts in making known the glorious gospel of Christ, and may favor, mercy, and peace from God our Father and the Lord Jesus Christ, be with you and all the faithful brethren.--Most affectionately yours, in the kingdom and patience of Christ,

PHILIP SANTO      

      The following is the letter referred to in the preceding communications:--

      "Beloved Brother in Christ--Having occasion to write you for some books, and knowing your anxiety for the salvation of mankind, we have resolved to furnish you with an account of the plantation and growth of a Christian church in the township of Kooringa, Murray district, South Australia, which account we anticipate will not be void of interest. Towards the latter part of last year, 1840, our brother, Philip Santo, was in his occupation called to leave his brethren in Adelaide, (with whom he was accustomed to assemble on the first day of the week, to worship the Author of our faith,) to work and reside at the Burra-Burra. At an early day after arriving in his new locality, and when perambulating the township which is Kooringa, his attention was directed to a building having the appearance of a meeting-house. He entered and remained much interested with a discourse delivered from the 42nd verse of the 2nd chap. Acts of Apostles. From this passage of scripture the speaker clearly showed it was the custom of the primitive Christians to meet on the first day of the week to break bread. At the close of the service, our brother made for an interview with the speaker, and remarking his desire to meet--with a people who observed and practised the same institutions as did the primitive Christians, he wished to know if as a body they did such?The speaker replied, 'no, we do not, but simply preach to the people, and do the best we can.'--Our brother, disgusted with such an answer, after a short reasoning left, and upon consideration found it was a duty devolving upon him to use every effort necessary, in order to form a church based solely upon the rules laid down in the New Testament. He commenced this work with the full assurance of success, and from inquiries was happily informed of a few individuals resident in this locality, who had been immersed into Jesus Christ. He lost no time in waiting upon them, and requested they would meet for conversation at his private residence. A Lord's day was specified, viz. January 6th, 1850, for the purpose, when seven in number, with himself and partner met, and

in conversation resolved that they could unite themselves together, and thus constitute a Christian church. On the following Lord's day morning they met together to break bread, in accordance with their resolution, and in commemoration of a once crucified but now risen and exalted Saviour; this being the first body of baptised believers ever assembling together in this distant astounding part of the globe. Since that period seven have been immersed into Jesus Christ, and added to our number; in addition to which three others have been added, who were baptized in England, and we have every prudent reason to believe that many others will soon become obedient to the gospel. On account of the church increasing, and visitors becoming numerous, we found it necessary if possible to procure a meeting-place more commodious. We did so, in the month of June, by renting a large stone room, which place we at present occupy. This, though much larger accommodation than our Brother Santo could provide for us, is too small, and we have put our mites together and commenced building a stone meeting-house, in the township of Kooringa, which building we expect to have finished by the commencement of the new year, 1851. The expense of building being very great in this locality, and abhorring as we do most strenuously any system of begging for such purposes, we have not been able to erect a very large temple for God; but we have done what we can with all our heart. The size of the building is thirty-four feet by twenty feet. May the Lord's blessing attend our feeble efforts to prosper his work amongst us, and to Him shall be the praise! Our meetings are as follows:Lord's day morning, to break bread, exhort, and to edify; evening, to publish the truth; Monday evening, for prayer; Wednesday evening, to publish the truth; and on Friday evening, to practice psalmody. Desiring that grace, mercy, and peace may be multiplied unto you, and all the faithful in Christ Jesus, I remain, your's in Christ,

"WILLIAM BROOKER, Secretary."      

B.M.H., 1851, pp. 287-288.

      SOUTH AUSTRALIA, (GREENFIELD), AUGUST 22, 1851.--Beloved brother: Although I have never seen you, yet I am no stranger to your sentiments, having brought with me to South Australia, 10 volumes of the Christian Messenger, The Christian System, The Christian Baptist, Campbell and Owen Debate, Campbell's Debate on Baptism, and his Translation of the New Testament. These works, and twelve volumes of the book of books, the Holy Scriptures, formed our family library. If, therefore, we were not healthy in the faith, the fault must have rested with ourselves. I must now inform you who I am, and my reasons for coming here. I was one of the three elders ordained by our beloved brother, G. C. Reid, of Dundee, over the church at Newmills, Ayrshire, Scotland. In volume 6 of Christian Messenger, page 100, my name appears as John Bird instead of John Aird. My reasons for leaving my native land, and the beloved brethren at Newmills, were, first, that I might better the circumstances of myself and family; secondly, that I might keep alive in the faith

those who accompanied me, and also gather a few brethren together who had gone before me, and who were as sheep without a shepherd. It was a great trial, to leave country, relatives, and brethren; and I was much perplexed as to duty: but, being urged by some of the brethren, and more especially by Bro. John Laurie, who was then a bishop in the congregation. I decided upon leaving for this place. Their desire was, that in going out I might do more good to myself, and for the cause of Christ, than if I remained with them. It was their hope that I might be instrumental in raising a congregation of worshippers unto the Lord in Australia. Accordingly, having received of the brethren at Newmills letters of commendation to the few brethren in Australia, I went on board with my family. On arriving at Adelaide we were kindly greeted by the brethren, who invited us to their homes. We broke bread with the disciples the first Lord's day after our arrival, on the 17th of October, 1847. We then left Adelaide for the bush, when--I lost no time in gathering together brethren who were scattered over a thinly-inhabited country, some of whom were a very great distance from each other. On the 31st of October a few of us met and broke bread together, and on the 7th of November we organized ourselves into a congregation, when I was appointed to preside over their meetings. But I could not keep the brethren together in a country like this, and I thought for a time that the hopes of brethren at home were to be disappointed. We were almost constantly changing our places of abode, some going so far distant that they were unable to meet with us, whilst others, loving the things of this world more than the things of Christ, walked no more with us. But a few remained faithful, and by continuing to meet, as well as by patiently and perseveringly walking as becometh the gospel, holding forth the word of life to those in darkness, we are now, in 1850, rapidly increasing. Eleven have been baptized since the formation of the church, ten having put on Christ within he last four months. Our prospects are bright, and we now number 21. Some of the brethren have commenced exhorting, as we greatly need laborers. The congregations here are much in the same state as the congregation in Crete, when Paul left Titus behind him that he might set things in order. A few remarks from you, bearing upon the subject, might be of great benefit. There are three congregations here: one meeting in Adelaide, another at Kooringa, 100 miles N. of Adelaide; and our meeting-place is in the district of Willungo, 27 miles South of Adelaide, though, for the convenience of the brethren, we meet every alternate Lord's day at Towinga, about seven miles to the South of Adelaide--a plan which appears to work well in a thinly-inhabited district. I may state, in conclusion, that my wife died on the 10th of April last, having been the sharer of all my joys and sorrows for thirty years. My family numbers five in the congregation. All the brethren unite in love to you and the brotherhood.

JOHN AIRD      

      The letter from Thomas Magarey, received at the same time as the preceding, is chiefly on matters of business. The follow extract is all that we can give:--

      ADELAIDE, DECEMBER 7--The praise of Brother Aird was in the churches of his native land: in the Southern hemisphere the Lord has not a more devoted servant; he is mighty in the word of truth, and has been eminently successful in calling sinners to repentance. There are some amongst us who believe that the actual remission of sins is prior to baptism--that baptism is, therefore, for what they call a FORMAL remission. I need not enlarge on these views, as you are well acquainted with them. Knowing that these brethren love and serve the Lord Jesus, and that they contend for the one Lord, one faith, one immersion, &c. we can in all good conscience fellowship with them, so long as they do not restrict us in teaching and preaching truth. We make a difference between confessing our faith for the information of others, and making that confession as bond of union to others. We cannot, with Brother Campbell and some in the Reformation, receive in some instances unimmersed persons to the table of the Lord; but we feel it our duty to allow the diversity I speak of. By the way, those persons argue that Brother Campbell cannot look upon baptism as for the actual remission of sins, or he would in no instance fellowship with one unimmersed. Again, we do not consider the remission of sins as the only object worth speaking of; indeed we look upon it as being but one of the first principles of the doctrine of Christ. It ought not, therefore, to be the subject of every discourse in the congregation or out of it. We do not consider it the best way to win souls to Christ to be continually abusing the sects; but rather to enlighten our hearers by proclaiming the truth as it is in Jesus, with as little reference to existing prejudices as possible. We find that Paul could not be accused of blaspheming the gods in the famous Demetrian uproar. How much more should we be careful not to abuse those who, to say the least, have more of the truth than the Pagan Ephesians. Yours in the brightest of hopes,

THOMAS MAGAREY.      

      P. S. If any of the brethren emigrate to Australia, this province offers considerable advantages; and they would be received with joy and gladness of heart by their brethren in this land. It is seriously proposed to call out for a time a brother qualified to do the work of an evangelist amongst us. We have a wide and an abundant field, but the laborers are indeed few.

B.M.H., 1852, pp. 568-570.

      ADELAIDE, March 26, 1852.

      DEAR BROTHER WARREN,--I know that you will excuse my delay in answering your letter, when I tell you that it reached me in time of very great commercial depression, caused by the desertion of the colony by its male population--they had gone to the gold diggings in the adjoining colony; and as a necessary consequence, every other branch of industry in this part was for the time ruined, or very much

cramped. In that season of general bankruptcy, I could not give you any accurate information. Even now I must lay before you a general view of our state and prospects rather than undertake to advise. This colony has claims higher than any of its neighbors for moral and political excellence, having been founded by lovers of religious and political freedom, and who have now succeeded in regaining the rights which were guaranteed to them at the first foundation of the colony, but which were for a time in bad faith withdrawn. I mean that none should be compelled to support a state religion, or many state religions, as the case was here; also that the colony should not be a receptacle for convicts. Its population build many meeting-houses, and are well supplied with clergymen of every variety, and are in every way most liberal and devoted to sectarianism. A Paul coming amongst them might truly say, "I perceive that you are very religious;" he might also go further, and instruct them concerning that very Partially known God whom they ignorantly worship.

      This colony is great in natural resources, having rich copper, silver, and iron mines, as well as gold fields. These last, however, have not as yet been found rich enough to pay for working. This is a fine pastoral country, though in this respect not equal to its neighbors. It is rich also as an agricultural country: wheat as fine as any in the world is produced here in large quantities; oats, barley, potatoes, and every variety of fruit, are grown in perfection. In one respect it offers a much greater advantage to the industrious man of slender means, than the sister colonies; that is, in the division of its lands, which are sold here in eighty acre blocks, at 1 per acre, instead of five or six hundred acre blocks as there sold. No one should come to Australia unless he can, without complaining, adapt himself entirely to new pursuits, new habits of life, and new society; also, he should be able to endure privations for a time. In every country receiving considerable accessions to its population, there will be at times a scarcity of employment, and at others a scarcity of labor. During these times the artizan must not think it a hardship to do the work of a laborer, nor the employer to lay his own hands to work. Clerks are a drug in the market, and should not come unless able and willing to undertake manual labor.

      Many come, and I think they do right, who look more to the welfare of their families than to their comfort during their own lives. Thus a mechanic in London may have every reasonable prospect of a comfortable livelihood all his days, and yet see nothing for his children but a hard struggle for subsistence: whilst here he may see a new country just opened up, not likely to be peopled for ages, and abounding in the necessaries of life. I was at first afraid that the great influx of people to the gold fields, would be disastrous to all concerned; but, owing to the improvement of trade in England, it appears that at present many do not come, or perhaps will not come, till we are better prepared to receive them; therefore those who may come will be the more sure of finding profitable employment.

      Dear Brother, I intend to send you this as directed, through the care of Brother Wallis; and as it appears from your letter and others that I have seen in the Harbinger, that many are desirous of receiving information respecting the fields for emigration, he is at liberty (if he thinks it would be of any benefit,) to print whatever portions of the foregoing he may believe to be most useful.

      You would most probably find employment at your own trade in Adelaide, but you will have to set up for yourself. No honest sober man, whose trade is at all suited to this colony, can be long out of employment. Respecting the gold, it must of course cause great moral evil, but perhaps not so much as you would imagine, nor as we imagined at first. I believe the fields to be richer than those in California, but you will not hear so much about it, as it is not so new a thing in the world--still I do not think that the diggers average above 2 per week. Some whom I know have made hundreds in a few weeks, but hundreds make scarcely any thing. This is wisely overruled for good by our Heavenly Father, in order that men may not leave every other employment for gold digging, and thus create a large amount of distress. We are by no means sure that rich gold fields will be found within the precincts of this colony, but I hope not; it has a sad effect on the minds of Christians. The excitement is now dying away.

      We have a wide field of usefulness for you; we have no good public speakers in Adelaide. Brother Aird can labor well amongst the Scotch, but is not so intelligible to an English audience; besides, his station is in the country. For myself, the only way I can be useful is in circulating the printed thoughts of others, having neither the health, nor the gifts necessary to a public speaker. Other zealous brethren we have had, now (for a time at least) gone to the diggings, but they would be better for a little more instruction in the affairs of the kingdom. I dare not advise you in such an important undertaking, but will pray that you may be guided by an unerring hand; and if it is His will that you should come, may He preserve you safe while crossing the mighty deep. We have indeed found a fund of useful knowledge in the books Brother Wallis has sent us.' I hope that the brethren will come forward liberally and sustain him with the Harbinger: it proves a most valuable periodical to us, though it is hard to get subscribers for it. Christians will not learn that all they possess is the Lord's, and for which he will require an account to be rendered. I was much pleased with the account of your labors about London, and with your plan of making known your places of meeting. Much injury has been done to the cause by the inconsiderate zeal of half informed men; wounds have been made which will require a long time to heal. This church was originally Scotch Baptist, and if you have had any connection with this self-righteous people, you will know that the most prudent and cautious conduct towards them is required, and even then there is but little hope of saving them from their predestinarian notions. Were I to begin again in Adelaide to advocate a return to the original gospel, I certainly would not waste my efforts on these obdurate people. One great cause of our lethargy here, is, that many of our brethren are looking for the restoration of miracles; also, shortly,

for the personal appearing of our Lord and Saviour Jesus Christ, to convert the nations, and gather together his people Israel: and they imagine that little can be done till all these things be fulfilled. I always find that men who think they are not able to do a work, never succeed in that work; it is not surprising that those who believe it necessary that Jesus should come in his glory to make known his own name, give themselves but little trouble to make it known for him. On these subjects I am glad to find that Brother Wallis is throwing so much light, and I hope it may be useful to many. We have had "soul sleepers" in this colony, too, but happily they are not now amongst us. These doctrines have a fearful tendency.

      Mr. Drury did not readily find employment, not having any trade; he is rather light for these colonies. He is in my employment, till I can get him a situation. I hope to hear from you again shortly. I hope no correspondent is Britain except Brother Wallis, amongst the brethren; and, of course, we cannot expect him to write much to us, seeing his time is so fully occupied. May the peace of God, which passeth understanding, be with you.

Yours in the hope of immortality,                  
THOMAS MAGAREY.      

B.M.H., 1852, pp. 570-571.

      ADELAIDE, March, 1852.

      BROTHER WALLIS,--Your two letters, with case of books and all last year's Harbingers, thanks to the excellent postal arrangements, have come safely to hand. The books and Harbingers are indeed a rich treasure, which none can appreciate so well as ourselves, who have hitherto been cut off from all communication with the brethren. Now we can look forward in pleasurable expectation of its, visit. For the benefit of those who feel cold towards the Harbinger, I might mention the fact, that a sister with her four Christian daughters were for twelve months within a mile of our meetings, yet heard not of us, nor of them, until your magazine, coming fourteen thousand miles, brought us around the same commemorative board. Surely the press, more especially the Christian press, is one of the greatest blessings of our age, and worthy of the liberal support of all. For the great pains you have taken to supply an order for books, please to accept of our hearty thanks. As you are desirous to hear from us, and as I am likely to be your only correspondent in these parts this year, I will trouble you with a short account not only of ourselves, but of the people and circumstances which surround us.

      Since last I wrote to you, the people of this colony have had a new constitution granted, giving them more extended powers for self-government. The first and noblest use which they have made of it, has been to overturn the connection between the sects and the state. An annual grant was voted to every sect possessing a clergyman who would receive it; but no sooner had the people gained

the privilege of electing their own legislators, than they opposed state grants in support of religion. This was made the test of the candidate's fitness for office, and they succeeded in electing three-fourths of their representatives who were opposed to those grants. Nevertheless, it was a hard struggle. On the one side were the Romanists, Wesleyans, Puseyites, and Presbyterians; on the other, Independents, Baptists, Seceders, and our brethren, besides a number of the noble minded members of other sects, who declined to be tools in the hands of their clergy for enslaving their fellow subjects and themselves in matters for which they ought to be accountable only to God. You will perceive that now we have high privileges; higher than our neighbors in the other colonies, or in the mother country. We have still to contend with Romanism and Puseyism, but not now supported and fostered by law. We have now a fair field, and will receive no favor.

      Since you heard from us we have added about fourteen by immersion; we numbered then about seventy members in fellowship with the three churches, and with every prospect of a speedy increase. Such were our expectations, when they were disappointed by the discovery of gold in the neighboring colonies. It may be asked, what had the discovery of gold to do with the realization of our expectations as disciples of Jesus? We have found by experience that it had a great deal to do with it. When men are excited about the things of this life, all their thoughts are engaged; they forget for a time that they are accountable beings, and will listen to no message from heaven, or concerning their salvation. Besides, the majority of our male population were attracted to the diggings. This has been the means of disarranging every branch of industry. For every two that went, a third was thrown out of his ordinary occupation. At length the greater number of our brethren have had occasion to go too, and some of our most zealous brethren are now in the neighbourhood of the gold diggings. There can be but little hope that they will proclaim the word successfully amongst a people whose chief object is gain, and whose morality is endangered by the sudden accumulation of wealth, or by the great temptations of an unexpected poverty. Our greatest hope is, that our brethren may soon be restored to their families, find subsistence in the ordinary courses of industry, and may be enabled amongst a settled and contented population to hold forth the word of life--thus leading many to those riches, compared with which all the gold in Australia is but as dross. I have now presented you with the dark side of the picture; may it soon be my lot to present you with a brighter. God ruleth over all, and he doubtless has a higher purpose in laying open the treasures of the earth, than the enriching of a few colonists with the gold that perisheth. Whether that purpose be, as some imagine, to people the earth with a race of one language, we know not; but we may rest assured that whatever it is, it will prove worthy of himself.

Yours in hope of a meeting above,                  
THOS. MAGAREY.      

      If the books and periodicals already sent out to Australia and New Zealand have proved so greatly useful to the brethren in those distant regions, may we not reasonably hope, that the package of books and magazines which we anticipate forwarding on the 6th instant, will be--found of still greater use. The parcel comprises volumes of the Christian Baptist, Christian System, Owen and Campbell, Maccalla, and Roman Catholic Debates; 12 copies of Christian Baptism, its Antecedents and Consequents, all by Brother Campbell; 200 Essays on Christian Union, by Walter Scott;--Vols. of Universalism against Itself; 2 Family Bibles, 12 Pocket Testaments, new version, and Hymn Books, with a considerable number of the prize essays on the Christian Sabbath; and, to check the influence of one of the frogs of religious licentiousness, a Mormon Bible, with Howe's Exposure of that delusion, and 500 of the best-written Tracts on Mormonism we have read, published by A. Hall and Co. London. We feel assured that these works will prove instrumental in promoting the cause of righteousness and truth in that part of the world.

B.M.H., 1853, p. 477.

      BROTHER Thomas Magarey, of Port Adelaide, writing under date June 3, 1853, says--"I am happy to say that the writings of the brethren more especially of Brother Campbell, are becoming very generally known, and are canvassed with better feelings in well informed circles in this land than formerly. Our small church is in much the dame condition as when I last wrote. I have seen frequent notices of the brethren in Melbourne in your pages, but though I have tried to open a communication with them, I have not succeeded at present. The Harbingers for January and March have arrived safe; I had five months' numbers come to hand within a fortnight. I write thus that you may know a little how matters stand in reference to the Harbinger, books &c. Pray when will the American New Translation be completed?"

      [We are always glad to hear from our far-distant brethren, some of whom we have never seen in the flesh, but others are our acquaintances who have emigrated from this country. The bond of Christian union is as comprehensive as the necessities of man, and the Bible provided for his salvation, perfection, and glory, renders the creeds of the sects useless and vain. We learn with pleasure of the arrival of the Harbinger monthly, of which Brother Magarey receives forty copies, and for which he liberally stands responsible. It is doubtless a source of great satisfaction to him, as it is to ourselves, that the magazines and books are not only paid for in advance, but that if any remain unsubscribed for, they are gratuitously distributed among the population of that rapidly increasing colony. Such labors of love will not be in vain in the Lord. We cannot say when the New Translation will be ready.--ED.]

B.M.H., 1855, pp. 201-202.

      ST. KILDA, near Melbourne, Colony of Victoria,
      December 1, 1854.

      Dear Brother Wallis,--Having to remit some money to you for books received, and also for Harbingers for the next year, I take the opportunity of thanking you for your kind attention to our wants; and, also, for your long-expected letter, and the item of news contained therein. I could not understand the reason of the non-arrival of the books. I examined carefully the covers of the Harbinger, to see if you had made any note about them, but found none. I was about to write again to you, when the books arrived, per favor of Mr. Thomas Godkin, from Nottingham. While we were pleased in receiving what you sent, we should have been better pleased in receiving double the number of Hymn Books, as they have to be divided between the church at Melbourne and Prahran; and should an opportunity offer of sending out some more of them, you will please bear us in mind. I was sorry to see by your's that it requires a struggle to keep up the circulation of the Harbinger. We intended at the time to have ordered as many as Brother Magarey, of Adelaide; but the circumstances of the colony have so changed, and especially in Melbourne and its suburbs, that the people are dispersing in all directions. Small as our number was in and about Melbourne, it is much smaller now. Being in Melbourne last Lord's day, I learnt that six or eight had been obliged to leave, and that others did not know what to do, or where to go. At Prahran we are nearly in the same state. Brother Warren has done but little for some time, and having had an invitation from a person at Bendigo, who formerly lodged with him in London, to come up and help him in some quartz crushing for a month, he has been absent nearly five weeks. I had a letter from him yesterday, saying he thought that he should stay over next week: but he is tired of it, and can never make up his mind to be a gold-seeker. He has been preaching in the Baptist chapel there. He has had a pressing invitation to go to Adelaide, but whether he will avail himself of it I cannot say, although I am inclined to think he will do so, inasmuch as he is of opinion that he will be better of f both as regards health and employment.

      As for myself, I have been suffering a great deal from rheumatism for more than twelve months; a good part of the time I have been obliged to lay by, and am now doing nothing. Trade is very slack, and there are hundreds out of employment; the immigrants are pouring in sometimes by hundreds in a week, and sometimes by thousands. Everything is depreciating in value except strong drink. I sold an allotment of land a week or two back for 30 per cent less than I gave for it; whereas, a year ago, I was offered 50 per cent more than I gave for it. Such is the difference in the times. I have also an idea of going over to Adelaide: the colony is more settled, and the air is dryer than here, which will be better for my rheumatism. But, at present, the future appears dark before me, and I cannot say what I shall do, but sincerely hope that my footsteps will be ordered aright. I have diverged in what I was saying of the

brethren at Prahran. One is gone to Geelong, to seek for employment, and to proceed further if he should not succeed; two brethren and one sister are about to start for Bendigo, and another brother has almost made up his mind to accompany them; one sister is gone into the country, and having cut off four, we are greatly diminishing. Should Brother Warren and myself, with our wives, leave here, there will be few indeed left; but there is one amongst the few who, I think, is likely to be permanent--an intelligent and active brother who appreciates the light received, and who, I think and hope, will keep the spark alive. He has not been long amongst us, but has nevertheless learnt a great deal. It seems almost a pity to leave him before his mind is more matured; but it is to be hoped that by the good providence of God, he may yet be surrounded by those who love and obey the truth.

      From what I have placed before you, you will perceive that we cannot help you as we would. We have had here for nearly three months, a much-respected and intelligent brother from Adelaide, by name Vircoe, a brother-in-law of Brother Magarey, of Adelaide. He has met with us and at Melbourne alternately on Lord's days, and I have enjoyed some little of his company on week days, when he is not much engaged. His business is to sell flour for Brother Magarey. Last Lord's day he communicated the pleasing intelligence received from Brother M that the week previously four had been added to the church, and that two more had expressed a desire to be immersed into Jesus. He also said that Brother M. had built a chapel at Hindmarsh, near his residence, for the proclamation of the gospel. Brother V. also informed me that they have several active brethren there, and that they are looking forward to the return of Brother Santo with some degree of hope and expectation; and should they be strengthened by the presence of Brother Warren, they hope to take the field with some degree of success. But I hope they will be able, without him, to experience that by going forth in the spirit of their Master, they will have souls for their hire, and seals for their ministry.

      Mrs Warren desires to be kindly remembered to you and Brother Hine, and hopes that you will hear from them shortly.

Yours in the hope of the gospel,                  
Thos. Lyle.      

B.M.H., 1855, p. 513.

      On Monday, June 11th, we again sighted Kangaroo Island, after an absence of seventeen days. We sailed, with a favourable breeze, in sight of land all day and part of the night, and on the following morning I hailed with joy a view of the mountain range behind the city of Adelaide. Shortly after the pilot came on board, and at high water the steam-tug took us in tow, and we came to anchor in the afternoon about four miles from the port, to land the gun-powder.

      The first boat that came down to meet us brought my two brothers, who, with others, had been anxiously waiting our arrival. My brothers informed me that there was a tea-meeting at Hindmarsh in the evening, on the occasion of opening a place lately erected for the meeting of the brethren, and that they were in hope I should be able to be present, a few of them having heard of my arrival. As this place was on the road from the port to the city, our party alighted from the conveyance, and joined the happy social circle for a short time. The meeting afforded me an opportunity of expressing my gratitude for deliverance from the dangers of the deep, and for such a joyful meeting with so many brethren and friends. The words of the Psalmist alone could convey my thankfulness when he said, Praise the Lord, O my soul, and all that is within me, praise his holy name.

      On reaching home I had the gratification of being welcomed by all those kind relatives from whom I had been separated for a time, to make the acquaintance of many Christian brethren and sisters in various parts of the world.

      A day or two after my arrival I was waited on by some of the brethren, and called on several of my former friends, most of whom received me very kindly, and welcomed me back to the colony.

      On Lord's day, June 17, I attended the church meeting in South Adelaide. Brother Scott and myself were introduced to the church, and the privileges of the Lord's house were extended to us. I again called to mind the word of the Psalmist, "I was glad when they said unto me, Let us go into the house of the Lord." And again, when he said, "What shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord, now in the presence of all his people." At the conclusion of the morning worship, the letters I brought from Elder A. Campbell, at Bethany, were read, and the church unanimously expressed the pleasure they felt at the receipt of the letters and the contents.

      In the afternoon I attended the Sunday school in connection with the' church. I was informed that it had not been long commenced; but, both as regarded numbers, and the Scriptural information possesses by the children, I was much pleased.

      In the evening, after praise and prayer, I read and spoke from the 26th chapter of the Acts of Apostles.

      A short time since the church in South Adelaide, finding their place of meeting too small, instead of enlarging the building there, have formed a church at Hindmarsh, several of the brethren residing at this latter place. A neat building has been erected for their accommodation, capable of seating about 150 persons. The number of members belonging to the church at South Adelaide is 56.

      On Monday, June 18th, I spent the afternoon with a few brethren at Brother Magarey's among whom was Brother Santo, who had arrived safely after a four months passage, encountering a very severe gale in the English Channel. In the evening we adjourned to the new building erected for the church, and heard a lecture from Brother Warren on the "Creation and the Creator." This was the first of a series of lectures to be given by Brother Warren, who arrived here at the beginning of the year.

      On Lord's day, June 24th, I met with the brethren at Hindmarsh in their new building, which is capable of accommodating about 150 persons. As the church has only recently met here, to attend to the ordinances, and being those who are resident in Hindmarsh, the number is small at present, namely, 13. In the afternoon I attended the Sunday School and addressed the children. There was a good number present, and I think it is likely that this institution will be useful. In the evening I attended the meeting for the proclamation of the gospel, and spoke from the 28th chapter of Acts. As it was a wet evening, there were not many present.

      There is another church meeting at McLaren Vale, at present numbering 15 members. As Brother William Scott is going to reside with one of the brethren in this neighbourhood, he will be able to attend the meetings of this church.

      The total number of members in regular attendance at the meetings of the churches in this colony is between 80 and 90.

      In conclusion, I will simply observe, for the information of intending emigrants to this colony, that at present wages are much lower than when I left the colony, and provisions much higher in price; but with the prospect of a good season, it is most likely that the latter will be much lower than they are now. With Christian regards to the faithful in Christ Jesus, I am, their faithful brother in the Lord.

H. Hussey.      

      P. S.--From letters received from England, I was glad to hear that my aunt had recovered a little after landing, but was still in a precarious state.

B.M.H., 1856, pp. 47-48.

      ADELAIDE, AUGUST, 14, 1855.

      Brother Wallis,--At the conclusion of my lengthy journal, giving some account of our protracted voyage, I briefly stated the position of the churches at the time of my arrival in the colony; I shall now endeavour to inform you what the churches here are doing, and what they contemplate doing.

      The church meeting in Franklin-street, Adelaide, assemble at half-past 10 on the Lord's-day morning, for breaking bread, &c. The number in attendance is generally about 60. Should the church increase in numbers, this place of meeting would be too small. The desirability of erecting a larger place has engaged the attention of the church, and it is most likely something will be done to accomplish this object 'ere long.

      In the afternoon, at half-past 2, a Sunday school is held, which is attended by about 40 children and 6 or 8 teachers. The want of a larger place is the only reason why the school is not held in the morning.

      In the evening, at 6, a meeting is held for the proclamation of the gospel, which is generally attended by about the same number as in the morning. The brethren who usually speak in the church supply these meetings in rotation. I should have observed that there are two brethren appointed to preside at the meetings in the morning. The order of worship is somewhat different here to what I observed in most of the churches I visited in England and America. The breaking of bread is considered by the brethren here the most important object for which they meet on the Lord's-day; it is, therefore, done before the exhortations are given. After the breaking of bread and the fellowship, an opportunity is always afforded the brethren to teach and exhort one another .

      On Wednesday evenings at 7, there is a meeting of the church for worship and mutual edification. These meetings are not badly, attended, considering that several of the brethren reside at a distance, and that in the rainy season the road to the chapel is not a very inviting one.

      The church meetings in Robert-street, Hindmarsh, assemble at the same time, and observe the same order as the church in the city. The number in attendance is generally between 20 and 30.

      A Sunday school is held in the morning at 9, and in the afternoon at half-past 2, which is attended by between 30 and 40 children, and 5 or 6 teachers.

      There is a meeting for the proclamation of the gospel, at half-past 6 in the evening, which is supplied in the same way as the one in the city.

      A meeting for worship and mutual edification is held on Tuesday evenings at 7.

      The course of lectures on Christianity, I mentioned in my last, delivered by Brother Warren on Monday evenings, at the latter place, have created no little interest and sensation in the township. The last four Monday evenings have been taken up with discussions on the "subject, design, and mode of Christian baptism," and the meeting is further adjourned. I attended the one held last evening, when there were about 100 persons present, and the meeting was not concluded

till past 10 o'clock. So great was the interest taken in the discussion, that if a brother had not proposed its adjournment, the meeting, I feel assured, would have lasted till midnight, if not till cock-crowing. Those who attend from the various sects are evidently not a little annoyed at the strong and scriptural position assumed and maintained by Brother Warren. They find it impossible to shake him, or the testimony he brings forward, and have, therefore, treated the subject as one of little importance to Christians, and have endeavoured to make others think the same by trifling with it. I trust some of these will be led to see, 'ere long, the happiness arising from obedience to the commands of the Lord Jesus, and be led to follow him through "evil and good report."

      Since my last there have been four additions by immersions to the church at Hindmarsh: one of these is the mother of an esteemed brother and sister in the church, aged 71. Two or three brethren from Melbourne have united with the church here since my last.

      The churches at Adelaide and Hindmarsh are jointly about to occupy one or two new preaching stations, further particulars of which I hope to report in my next. I have not yet visited the church meeting at Mussett Vale, and cannot, therefore, state any particulars about it.

      The affairs of the colony, with the prospect of a good harvest, are a little more cheering than when I last wrote. Trade is, however, still very dull, and until the harvest commences, there is not likely to be any demand for labor, nor even then beyond what is already in the colony, so that I could not yet advise any to leave England who can get employment there. The Bill for a New Constitution for the colony having been sent back for the reconsideration of the colonists, we are on the eve of a great political demonstration.

B.M.H., 1856, p. 48.

      ADELAIDE, September 7, 1855.

      Brother Wallis,--The communication I have to make by this mail is not so cheering as that contained in my last. Death has been visiting our little flock, and has also deprived us of welcoming a brother to our shores. About a fortnight since Sister Nicholl called upon me and informed me that her husband, who left England in March last, in the Taymouth Castle, died of small-pox on the 15th June. The vessel had been laying for six weeks or two months in quarantine, and during this time Sister Nicholl was unable to send a letter to her brother-in-law or me, to announce her arrival. She had further to suffer the loss of her little daughter, who died of consumption. As soon as the brethren were aware of her situation, their sympathies were enlisted on her behalf, and everything was done to lessen the weight of her affliction. She immediately met with a temporary home in the house of one of our deacons, and after a few days her brother-in-law came into town, and took her and her little boy into the country with him.

      The other loss we have been called to suffer is that of Sister Bloor, who entered into her rest, after a short illness, about three weeks since. She had not been in good health for some time, but was present at our meetings for the last time the very day that Sister Nicholl was received by the church. I gave an exhortation on that occasion on the subject of preparation for eternity, and before another Lord's-day she fell asleep in Jesus; much to the loss and grief of her beloved partner, but doubtless to her gain and joy. "Blessed are the dead who die in the Lord."

      I must next inform you, that since I wrote a sister has been added to our number by Immersion, on the same day as the mortal remains of Sister Bloor were committed to the silent tomb.

      Brother Warren has just concluded his first course of Lectures on Christianity, mentioned in my last letter or two. I think he contemplates giving another series. The church and Sunday school at Hindmarsh are in about the same position as when I last wrote.

      The meetings of the church and Sunday school at Adelaide continue to be well attended. I purpose giving a course of lectures at our place of meeting here shortly. We are going to sustain the loss of some few of our brethren from the church at Adelaide, who are going to settle in a distant part of the colony. They will form a church where they are going, and I hope, in a numerical point of view, their places will soon be supplied. In our present infant state their loss will be made felt.

      The church I mentioned, in my former letter as meeting in the country, assembles at McLaren Vale. They meet at noon, and generally conclude their meetings about 3 o'clock. Some of the brethren come ten or twelve miles. The number in attendance is from 15 to 20.

      We commence one of our new preaching place next Lord's-day, in a neglected part of the city, and I hope soon to announce the commencement of another.

B.M.H., 1856, pp. 202-203.

      ADELAIDE, November 21, 1855.

      Brother Wallis,--The intelligence I have to communicate is, like that contained in my last, of a pleasing character. The meeting of two or three members of the Baptist church, under the presidency of Capt. Scott, a member of the Legislative Council, with a few of our brethren, has resulted in the dissolution of said church, and an application on the part of several members to unite with the church of disciples meeting in Adelaide. There is good reason for hoping that this union will be of mutual advantage, and that it will tend to strengthen the Redeemer's cause. The Psalmist says, "Behold what a good and pleasant thing it is, for brethren to dwell together in unity!"

      As if, to make room for this addition to our numbers, a little band of our brethren, the previous week, left us to settle on some land they had purchased on Lake Alexandrina. The spot, I am informed, is delightfully situated, and occupies an important position in the navigation of the noble river Murray. These brethren purpose at once forming themselves into a church, to attend to the institutions of the Lord's house; and also intend to preach the gospel to their neighbors, for which work some of their number are well qualified: so they, being the only Christian church in this rapidly increasing district, will, I doubt not, sooner or later, have some additions to their number from without. A few brethren from the church in Adelaide purpose following the example of these pioneers in a short time. I intend, God willing, to pay these brethren a visit ere long, when I will report further.

      These departures, though painful in one respect, are pleasing in another, as they make a little more room in our meeting-house, which is generally uncomfortably crowded. We have talked for some time of erecting a more commodious house, and I am persuaded our usefulness is much lessened for the want of it, but little has been done in the matter. The subject will no doubt be brought before our next quarterly meeting, which is close at hand, when I hope to be able to report something definite and satisfactory.

      There have been four immersions since my last communication. Two of these (one the wife of Brother Chambers, and the other a promising young man) have united with a church at Hindmarsh. The other two are my cousin and youngest brother: the former has united with the church at Adelaide, and the latter has accompanied some of the brethren to their new settlement, near Milany, on the Lake, which is distant from 50 to 60 miles from Adelaide.

      The church at Hindmarsh are about to suffer a temporary loss in the departure of our esteemed Brother Magarey, who purposes shortly paying a visit to Europe. If, in the good providence of our Heavenly Father, our brother is safely conducted to your shores, he will, I am sure, meet such a hearty welcome as he well deserves, for "his praise is all in all the churches" in this part of the world.

      We still occupy our preaching station at North Adelaide. The meetings are tolerably well attended, and our Sunday school at this place is rapidly increasing in numbers. I have recently been engaged in visiting and distributing tracts in this locality, which, as regards the means of grace, is a very much neglected one.

      The Bishop of Adelaide has addressed a published letter to me, in reply to the little work I lately issued, entitled "A Constitution for all Churches." The document is, as you will perceive, a very meagre one, especially when we take in to consideration the person from whom it emanates. It has led me to the conclusion that truth, when set forth by ever such weak and humble instruments, is stronger than error advocated by learned men with high sounding names. I send you herewith a copy of the Bishop's letter, and my reply thereto. I find that since I issued the aforesaid little work, some of my former friends treat me rather coolly, which convinces me that the truth is

not very palatable to some minds. I expect my reply to their bishop will cut me quite off from their acquaintance, and I shall be set down by these as a confirmed heretic. I have the satisfaction of knowing, however, that those whom I most highly esteem, are giving the things thus stated by me some little consideration.

      A brother and sister arrived from England lately, and broke bread with us on Lord's day, but have since gone into the country.

      The trade of the colony has not increased as usual as the Summer season advances. The labor market is well supplied, and provisions keep high. Bread is 6d. per lb. and will probably be 7d. just before the harvest, which still promises to be an abundant one, and will commence in about a month's time, when bread will probably not be more than half its present price.

Yours faithfully in Christ,                  
H. HUSSEY.      

B.M.H., 1856, pp. 305-307.

      ADELAIDE, January 22, 1856.

      Brother Wallis,--Since my last communication, I have visited the churches at Point Sturt and McLaren Vale, the brief particulars of which I send you herewith.

      On the 24th December I started, in company with one of our deacons and a friend, by the usual mode of conveyance to Mount Barker, a distance of 21 miles from Adelaide

      About sunset we arrived at the township, and took up our lodgings for the night in a large and comfortable hotel. In the evening we took a stroll through this thriving place, which, in addition to several hotels and shops, has five or six places of worship, belonging severally to the Bible Christians, Episcopalians, Primitive Methodists, Wesleyan Methodists, and Roman Catholics. The soil in this locality is rich and fertile, and on account of its elevation, the climate is cool and pleasant.

      As there was no conveyance to Strathalbyn, the next place we had to reach, we rose early, and pursued our journey on foot.

      About mid-day we arrived at Strathalbyn, a distance of 15 miles from Mount Barker. This township is pleasantly situated on the banks of the river Angas, and is surrounded with large farms and fields. There are two or three places of worship here owned by the Presbyterians, the Wesleyans, and Primitive Methodists. After a short stay I met with my brother, who had been sent to meet us with two horses. As there were four of us, we had to ride and walk alternately. Our road was through a level country, partly cultivated and partly sand and scrub. About sunset we got a view of the waters

of Lake Alexandrina, and passing the township of Milany, (which exists more in name than in reality) we proceeded along the shores of the lake till we reached the tents of some of our brethren. We found them and their families outside their tents, ready to welcome us to their new home in the bush. We were shortly afterwards comfortably seated in the spacious tent of Brother Crawford, glad to rest ourselves after a journey of 35 miles, the greater portion of which had been on foot; meantime a large fire was blazing in front of one of the tents, at which the evening meal was being prepared. After the serving up of a feast, far superior to ordinary bush fare, and replies to kind inquiries about absent friends, we allowed ourselves to be disposed of for the night.

      The remainder of the week was spent in mutual intercourse with the brethren here--in visiting the extensive tracts of land purchased by them in this locality--in a boat excursion down the Murray, trying, out our hands at felling trees &c. We spent our days pretty agreeably, but in the evening the mosquitoes were very annoying, and two or three nights we were disturbed by the howling of the "dingos" or wild dogs.

      On Lords-day morning we all met in Brother Crawford's tent for worship. It was very gratifying to observe in this distant spot, where as yet, none of our brethren can boast of a house, the institutions of the Lord's-house were and are regularly attended to. After the breaking of bread I exhorted the brethren, in the praiseworthy effort to show forth the religion of Jesus in this locality, to "do all things without murmurings and disputings, that they might be the sons of God without rebuke, in the midst of a crooked and perverse generation." Our meeting was both pleasing and impressive, and doubtless refreshing to those who delight to "take sweet counsel together;" and to "walk in the house of God as friends." "Behold (says the Psalmist) how good and pleasant a thing it is for brethren to dwell together in unity."

      In the afternoon several of us assembled beneath the shade of a tree, and sung some favorite hymns, gladdening our hearts, and wafting our praise to Him by whose handiwork we were surrounded.

      In the evening we assembled in front of Brother Duke's tent. I was called upon to preside, and after singing, prayer, and reading the Scriptures, spoke of the rest that remaineth for the people of God, making some allusions to the year that was well nigh past, and the uncertainty of what another might bring forth. The time and place of our meeting were well suited to such reflections--the shadows of evening gathering over the surface of the lake spread out before us, brought to a close the few brief hours we were privileged to spend with our brethren.

      The next day my two travelling companions returned the same way that we came; but I, in company with my brother, started homewards another way. We proceeded in a boat down the Murray, and were landed at a place called Blackfellows' Point. We visited some native winleys (constructed of the bark and leaves of trees) on the banks of the river. In front of one of these was the body of a female,

undergoing certain rites preparatory to interment. The head was tied up by the hair to a stake, the body placed in a sitting posture, and covered over with an old blanket. A fire was burning under the body, the smoke from which was designed, I think, to reach it: for what reason, however, they go through this ceremony, I am not aware.

      Leaving this spot, we walked on to the Goolwa township, which is the principal port for the steamers running up and down the Murray. From hence we proceeded by tramway to Port Elliott, which is a small harbour protected by a breakwater from the rolls of the Southern Ocean. After a short stay we accompanied a friend to his residence in Hindmarsh Valley, a delightful and secluded spot, where fruit and vegetables abounded.

      As my brother had to hasten to Adelaide, I accompanied him the next morning a journey on foot, of about 20 miles, to reach the mail conveyance. About 15 miles of this walk were over sandy ranges, and towards the close of the day it was with no small pleasure that we reached a narrow pass cut in the last range, disclosing to our view one of the most beautiful scenes it is almost possible to imagine to the right, as far as the eye could see, were plains, undulating hills, and valleys, with thousands of acres of ripe corn, varied with fallow and unbroken land, and trees; to the left the blue waters of the Gulf, with the indentations of the coast, presented a fine sea view; while just below the lofty hill we were descending, appeared the township of Willunga, which we soon reached, and stayed for the night at an hotel.

      Next morning my brother started for town and I ascended the lofty range I descended the day before a few miles distant, in search of Brother John Laurie, whose wife and family, I think I omitted to mention, arrived here safely a few weeks since. After many a glance at the fine scenery my fatiguing walk afforded me, I at last reached the summit of Loud's hill, and went down into the gulleys at the back of it. Here I found one after another of the Laurie family, till at last I came to the one I knew. They were actively engaged in harvest operations, and being curious to know if reaping was hard work, I tried my hand at it, and as a first attempt I was assured of the truth of the adage--"That we do not know what we can do till we try."

      After enjoying for a day or two the society and hospitality of the esteemed brother I have mentioned, I descended again to the plains, and pursued my journey towards McLaren Vale, where the church meets at the house of Brother Watson, calling in my way on Brother John Aird, who with Brother Greenshields were all, I think, members of the same church in Scotland.

      About noon of Lord's-day, the brethren in this rural locality began to assemble from various parts, and some from a distance of 10 miles. Brother John Laurie presided, and spoke for some length on the passage of Scripture read, the breaking of bread and the fellowship were duly attended to; two or three brethren engaged in prayer, and I delivered an exhortation from Col; iv. 2-4. After the meeting, which lasted upwards of three hours, refreshments were provided for all present, previous to their return home.

      Brother Craig inviting me to return with him, which was on my way to town. I took leave of many brethren and sisters whom I had seen for the first time; and having seen them shall take an additional interest in their progress and spiritual welfare. I was informed that Brother Jones, who has lately united with them, has offered a piece of land for the erection of a meeting house, which the brethren purpose accepting, and also proceeding with the building as soon as possible. This will, I think, have the effect of securing a larger attendance, and greatly increase the church's number and usefulness.

B.M.H., 1857, pp. 91-92.

      ADELAIDE, September 16, 1856,

      A few days after the date of my last communication, hearing that the church meeting occasionally at McLaren Vale were going to meet for the purpose of considering the offer of a school-room on certain conditions, I paid them a visit. On Saturday evening about sunset, I reached the residence of brother Craig, who resides about 17 miles from Adelaide. He had kindly sent his gig to meet me at the Post office, but I missed it, and had therefore quite a rural walk over some undulating hills, with houses here and there along the road. Most of the residents in this locality (which was one of the first of the settled districts) have cultivated a piece of garden either in the front or rear of their dwellings, which, with the varied hilly and timbered character of the country, gives them a very pleasing appearance. In some parts of this colony there is scarcely a garden to be seen, excepting the garden of nature. Resting awhile, and getting into conversation with one of the residents, he gave me a pleasing proof of what industry, health, and sobriety will enable some to do in this country. He had landed only about 5 years since with little or nothing but his hands to commence with; and now he had a good home, garden, and land of his own. There are numbers of cases similar to that of this man, but some, with the same opportunities, do not possess the same amount of judgment in availing themselves of them. There are numbers here who begin well, and go on well; while others, meeting with a few difficulties and disappointments at first, lose their energy, and perhaps never rally sufficiently to "get on well," as it is termed here.

      I spent the evening with brother Craig and family, and next morning about 11, rode, with as many as were going from this part to the place of meeting, near to which we met no less than six brothers and sisters on horseback. We formed quite a company of troopers, and as the weather had prevented the brethren from the hills from assembling with the brethren at the Vale for some little time, all seemed animated with the present, and the prospect of a pleasant and profitable meeting at hand.

      Some twenty brethren and friends having seated themselves, about noon the worship commenced. Brother John Laurie, who presided, gave us an exhortation which I thought was worth walking a few miles to hear. He spoke for about an hour on the Christian race--the difficulties and discouragements that often presented themselves, if we looked only to ourselves and our own resources, but if we looked to Jesus at all times and under all circumstances, we should not faint or grow weary. I cannot here particularize his discourse, but it was replete with comfort and encouragement to a disciple of the Lord. I followed up this subject with a few words on the Christian warfare. After spending upwards of two hours in our devotional exercises and exhortations, refreshments were provided for us, and the offer of the school-room as a place of meeting was considered. From the nature of the offer, and the parties by whom it is made, I do not think it likely that an arrangement satisfactory at all will be made. The brethren meeting here have been for some years contemplating the erection of a place, as a private residence would neither accommodate any number, nor will some attend a meeting thus held. There is little doubt, I think, but that if they get a house, they would soon get some hearers and members. These brethren have assisted us in the erection of our house in the city, (which I have much pleasure in stating is being speedily erected) but they have not succeeded yet in helping themselves. One great drawback to them is the distance at which they reside from one another, in one instance it being no less than 15 miles.

      A short time since I received a note from Brother Pearce, at Milang, (or rather at Point Sturt, about three miles from Milang) who conveyed to me the following pleasing item of information:--"In this place (he observes) the fields are white to harvest, and it only requires humble, diligent, persevering, and faithful labor to gather it in. We hold two meetings here on Lord's day, one in the morning and one in the evening, and we generally have our room filled. We have commenced laboring at Milang. I went in the afternoon of yesterday week, and humbly endeavoured to proclaim the original Gospel to about thirty attentive listeners, in this young but rising township. At the conclusion of the service, I received a pressing invitation to come again, which I have engaged to do next Lord's day.

      As our Brother Pearce is able, when his health and strength will allow him, to engage profitably in this good work, it is sincerely to be hoped, that he may be the means of gathering in some to the harvest of the Lord.

      Six persons were immersed in the river last Lord's day. They have united with a congregation here simply calling themselves "Christians." These brethren do not, I think, break bread every first day of the week, and when they do, they allow unimmersed believers to partake with them; and while so liberal as to allow this, do not allow mutual teaching and exhortation. I am informed that they are going to immerse four others next Lord's day. They appear to be a little more popular than we are, but I cannot see that they are as consistent, in not attending to the breaking of bread and other things as we do. Your's faithfully,

H. HUSSEY      

B.M.H., 1857, pp. 143-144.

      ADELAIDE, October 13, 1856.

      In the June Harbinger, which came to hand a short time since, I perceive from the communication of Brother King, that the city of Manchester was, at the date of his writing, the scene of great excitement, arising from the various amusements and displays which the world were resorting to, and some professing churches were making. I regret that we, at the antipodes, have been latterly subjected to a somewhat similar display, only, that ours has been almost exclusively from-what are called churches of Christ, from the Roman Catholic body to the Wesleyans, or rather these two bodies in particular. Bazaars and musical performances have been the means resorted to for raising money, and so successful have they proved, that in two days the Roman church raised 500 from their bazaar, and the Wesleyans will probably exceed this amount. The motto, "The end justifies the means," has seldom been more fully carried out than in our midst of late; seldom, if ever, have I had my feelings of indignation more aroused, and my sense of consistency and propriety more put to the test than by the unblushing exhibitions made by those who claim the name of Christians. What a libel on those humble followers of the Lamb we read of in the New Testament, who were called out of the world, and were commanded not to touch the unclean thing! It appears to me that some of our professing churches have determined to make such overtures to the world, as the world cannot very well reject; indeed such as it will quite approve of: so that instead of a union of the Church and State, we shall have a union of the Church and Mammon, or the Church and Belial. The rule, that money can generally be had by working for it in these colonies, appears to be fully recognized and acted upon by some of the churches here, only it is applied in a different way, viz. that money can be had for building chapels, and supporting ministers by resorting to certain bold and impertinent claims, and by pandering to the tastes of the lovers of pleasure more than the lovers of God.

      ADELAIDE, November 6.

      Since my last we have had the pleasure of welcoming to our shores, to his family, and to his brethren, our much-esteemed brother, Thomas Magarey, who has not a little refreshed us by his presence, and encouraging and comforted us by his communications.

      I heard to-day that Brother Warren, who has been to Melbourne for a short time, returned by the steamer this morning. The same vessel has brought us a long and interesting letter from the church at Auckland, New Zealand, in reply to one we sent them some time

since. By means of letters and visits we have made, and hope to make, the acquaintance of many brethren scattered up and down upon the face of the earth--have been made aware of each other's difficulties and encouragements--have been called upon to sympathize with those in trouble, and to rejoice with those in prosperity--and to give and receive a word of advice or of exhortation as the case might be. What a perfect bond is that of peace and love, flowing from a union of Christ with his church, and Christians with one another! And how much is it to be regretted that schism and sectarianism has robbed the professed followers of Jesus of that which would make earth a second paradise, and give them here a foretaste of the joys to come!

      I mentioned in my last the rage for bazaars, tea meetings, &c. for the purpose of raising funds for building chapels, and paying off debts on those already built. At one of our meetings shortly after I wrote, one of our brethren, in common with others, expressed his feelings on the evil tendency and baneful influence which resorting to such means as these to support Christianity, must have upon the church and upon the world; suggesting, at the same time, that we should devise some means to raise up our voices against them. The suggestion was at once acted upon, arrangements were made for the delivery of a lecture on the subject, a subscription list was opened, and the largest room in the city, if not in the Australian colonies, was hired for the purpose. The public announcements created some sensation, and at the appointed time the room as filled by a large and respectable audience: there was not, I should imagine, less than between 700 or 800 persons, including ministers and members of many Christian denominations. The lecture was a masterly and scriptural production, was listened to attentively, and, with one exception, without interruption; at the conclusion the lecturer was loudly applauded by those present. I think such an address, to a professed Christian audience, cannot f ail in producing some beneficial influence. I hope I shall be able in my next either to give you a synopsis of the lecture, or the entire address, which I am sure both your readers and yourself would like to peruse.

      In conclusion I might just mention that the Christian salutation of the church at Nottingham, embodied in a resolution, favored by Brother Magarey, was read and received last Lord's-day with feelings, I am sure, of gratitude and brotherly affection. I remain, your's faithfully in Christ,

H. HUSSEY.      

B.M.H., 1857, p. 259.

      ADELAIDE

      In a letters received from Brother Magarey, dated Hindmarsh, January 9th, he says: "Should we both be spared a few years more, I have some hope of seeing you again, and for a longer time. I am perhaps more restless than ever. As Brother Hussey gives you all the

news monthly, I need not trouble you with particulars. I think I told you in my last, that Brother Hussey had resolved to devote himself entirely to the work of the Lord, and for this purpose has given up business as a printer. He has much improved, both in speaking and writing. Brethren Warren and Bloor, with their families, are in good health. My kindest love to Brother Hine, Sister Wallis, all your daughters, and all the brethren in England, Ireland, and Scotland, whose acquaintance I had the privilege of making last summer."

      [We have not heard from Brother Hussey for more than two months.--L.W.]

B.M.H., 1861, pp. 139-140.

      I THINK, from the tenor of my last, you would be led to conclude that "coming events are casting their shadows before." The advertised lectures continue to call together large and attentive audiences; many of whom manifest some interest in them, they being regular in their attendance at the time when they are being delivered. Encouraging as this may appear, it is yet more so when we have proof that Christianity scripturally expounded is calculated to affect the minds of honest inquirers after truth; consequently, we had the pleasure of having three baptized believers added to the church on the 16th instant; and on the 21st we had a still greater pleasure of beholding nine put on the Lord Jesus by being immersed into his death, and were yesterday introduced into the fellowship of the church by the right hand of Elder Santo. I would also state that five of the nine are youths and senior scholars of our Sunday School. And from the knowledge they have, and are still receiving, of the divine testimony, we may reasonably hope they will become ornaments in the church, and thoroughly furnished unto every good word and work. And from what has already taken place, we hope that it is only a prelude to a still greater ingathering of such as will be saved, and that the gospel of our Lord Jesus Christ may have free access to the hearts of many, and be abundantly glorified in their willing submission to his authority. To this end we pray and labour; but it is against fearful odds--that of the predominating influence of an interested clergy. Hence we feel the necessity of circulating the new translation when we have it in our power to do so. It has been long eagerly looked for, and to all appearances, it will be a very long period before our desires will be gratified. It is with deep regret we perceive that there is in the minds of the translators a desire to retain in the work those objectionable phrases so peculiarly denominational. It plainly shows how the best men are led away, consciously or unconsciously, by peculiar prejudices. We have heartily to thank those who stand on their watch-tower to give the warning note on the appearance of everything spurious, whether insidiously or inadvertently introduced.

      In looking over the interesting report of your Annual Meeting, there does not appear to be a thought expressed relative to us Australians. Many of us were once of yourselves, participating in joys and sorrows--in the mutual co-operation of faith, hope, and love--in the recognition and worship of the great God our Heavenly Father, and his Son the Lord Jesus Christ--in the recognition of each other as beloved in the Lord; and in our state of separation the brethren have shown their identification with you by repeated communications--have supported your literary productions--and have felt the greatest interest in your marks of progress, and joyously communicated of their own. Let us look at the state--at the various denominations--at the philosophical and other societies--are they indifferent about their brethren at the antipodes? Oh, no! Then I would say that the Christian church is the last of all that should manifest indifference to those who are of themselves. I do not know the minds of the brethren in England, it not being expressed at your meeting, in reference to the correspondence between Bros. Campbell and Tickle; but from what I have heard from the brethren here, they do not feel perfectly satisfied with Bro. Campbell's reply, there being a kind of reservation in connection with the words invite or debar. No one can doubt the extensive travel of our esteemed brother; but we have to look to the records of travel as given in the Harbinger to see how the gatherings of the people are accomplished, and what are the opportunities for observation as to who are those who have obeyed from the heart that form of doctrine handed down to us by the Apostles, and who are not. It tells us he was at one place to-day, another to-morrow, and arrives somewhere else on the Saturday eve, meets with the church of that place on the Lord's day and a large concourse of people. Now, only imagine the words "no debar" written on the brow of the officers of the church! Where would be the discriminating power of our brother to detect it? If the practice obtained in one instance, why not all? So the matter appears to stand as before Bro. Tickle's letter was written. I do not insinuate that the practice does obtain, and sincerely hope it does not, but I do say, with the brethren here, that it is not altogether a satisfactory statement.

      We invite, but it is according to the precedent of the Apostle Peter, on the day of Pentecost, "Repent and be baptized." They that gladly received his word were baptized, were added unto them, "the church," and they continued steadfastly in the Apostle's doctrine and fellowship, and in breaking of bread, and in prayer. The gist of the Epistles teach the same important and essential truths to the saints, or holy ones. "Buried with Christ in baptism." "For I have received of the Lord that which also I delivered unto you," &c.

      Let the churches of Christ, whether in England, America, or Australia, seek to walk by the same rule, mind the same things. Then will our consistency be apparent to all, we shall be honoured by all, and be more greatly blessed by him who is above all.

THOS. S. LYLE.      

      Grote Street, Adelaide, Nov. 26, 1860.

B.M.H., 1862, p. 289.

      ADELAIDE (SOUTH AUSTRALIA.)

      We ought to dispose of 120 Harbingers instead of 60, for as near as I can judge we have about two hundred brethren in this colony. But many of them are scattered in the interior, and they can only get them by paying an extra postage of 2s. per year each copy. I formerly supplied the brethren at Milang, but the extra postage amounted to nearly a pound. But coming direct from the Editor they pass through, or rather into, the inland post offices for the English postage. It is possible there will be some others who will like to have them sent direct next year.

      There is one matter on which the brethren here feel they owe you a debt of gratitude, namely, for that of publishing selections from the American Harbinger in connection with that time-serving policy, open communion, and for the letter you have addressed to Bro. A. Campbell. The reply that was sent to the letter from the Annual Meeting has even filled us with pain. We heartily thank you for your letter to him, and if published in the American Harbinger we sincerely hope the matter will have a thorough sifting. For myself I cannot understand the consistency of American brethren in contending so strongly for immersion, and withdrawing their support from the Bible Union on account of the non translation of one word, and at the same time totally indifferent as to whether those they fellowship are immersed or not. I think I can vouch for all the churches in the colonies of this great continent, that they thoroughly disapprove of such unwarrantable fellowship. Yours, &c.

THOS. S. LYLE.      

      Adelaide, May 26, 1862.

E.L., p. 416.

      "At Hindmarsh, a few English brethren met in a small room to attend to the ordinances of the Lord in his own appointed way. They were earnest-hearted and zealous in good works. I introduced the new translation to them; they were pleased with it, and patronized liberally. They were a noble little band. Here I met Brother M, a man of wealth and influence, who was then a member of Parliament, but he had the higher title of Christian gentleman. He invited me to visit his family at Enfield, which I did. It was composed of Alexander and Silvanus, two fine lads who were going to college; Janie and Bertie, two very sweet girls; then two younger boys, James and Tom, and Lillie came while I was there, and I called her my wee pet lamb, because I nursed her a great deal, and Brother M----'s brother's orphans were all brought up together and formed one family. It was a large but lovely and loving family. Mr. M---- was a liberal man, but he did not let his left hand know what his right had did. His liberality was felt and appreciated by many. He has been a good steward. He has subscribed for a directorship, and entered into my plans heartily to organise an auxiliary society to the American Bible Union."

A.C., 1898, pp. 109, 139, 147, 155, 163, 177, 185, 193, 202, 211, 217, 225, 233, 250, 267, 275, 287, 294.

      In the very infancy of the colony, there existed in Adelaide a small body of immersed believers, who were known by the name of "The Scotch Baptists." They met in a room somewhere behind the present Theatre Royal in Hindley-st. Subsequently they moved about from one site to another, until they settled down for some years on "Fisher's Acre" in Morphett-st. Those who can recall the ancient buildings of our city, will remember that between Waymouth-st. and Franklin-st., nearly opposite Dr. Mayo's residence there stood a mud cottage. To enter the room it was necessary to go down one or two steps at the door; for the floor was a foot or more below the pathway. It was built in what might be called "the early Adelaide style of architecture," i. e., its walls were composed of "peasey." This "peasey" was mud, built up layer after layer, between two boards, just as concrete walls are raised nowadays. Sometimes these walls were simply whitewashed; sometimes they were plastered on the outside. In the early times there were persons whose trade consisted in erecting these mud dwellings; in fact, one individual was so expert in this description of masonry, or so sought after, that he went by the name of "Peasey Nicholls." Whether he was the builder of the cottage used as a meeting-house of the saints of God by the Scotch Baptists, is unknown: at any rate it was of peasey construction. Thirty years or more ago it was standing with its whitewashed walls, and shingle roof, and was tenanted by an Irish milkman; at another period it was the temporary home of a batch of travelling Chinamen en route to the Victorian gold-fields, landing in Adelaide, and walking overland, so as to escape a poll-tax in Melbourne--who might be seen in the twilight, sitting at the door, disposing of their boiled rice and unsavory fish by means of their rapidly worked chop-sticks, and being credited with the disappearance of the domesticated pussies of the neighborhood. But the mud walls have disappeared, and the shingles have doubtless crackled on some domestic fireplace long years ago. In this humble abode, then, met the Scotch Baptist church; and many an earnest prayer, many an acceptable song of praise, ascended thence, into the ears of that God whom the heaven of heavens cannot contain. This church had been formally presided over by Mr. McLaren, a gentleman who held the position of manager to the South Australian Company. I think he was father of Dr. McLaren, the celebrated Baptist minister of Manchester. He left the colony and returned to England. Subsequently the leader was Captain Scott, a shipping agent, who resided at Port Adelaide, the father of Mr. Scott, a well known solicitor in this city, recently deceased. This old gentleman used to come up from the Port, a distance of seven miles, every Lord's day; and as the "pastor," conducted the morning service and almost

always gave the address. There was a second meeting in the afternoon, which was usually presided over by Mr. Thomas Neil, who held the office of deacon; but occasionally some of the other members, especially Mr. Philip Santo, would take this opportunity to exercise themselves. The order of the morning service was very simple. There were singing, and prayer, reading the scriptures, an address, and the breaking of the bread, just as at present in most of the churches of Christ.

      Among those who were members of this Scotch Baptist church, while assembling in this primitive conventicle, may be mentioned the following:--Mr. and Mrs. Philip Santo. He had been immersed in the old country and belonged to the English Baptists at Saltash, and was one of the most earnest and energetic workers in the little community in Morphett-st. Mr. James C. Verco and his wife.--He came out from England in the same vessel as Mr. Santo in 1840, and in this way an intimacy had sprung up between them. Moreover being the one a carpenter, and the other a mason, they often came into contact at their work; and the matter of religion was by no means shelved. Mr Verco having been born and bred a Wesleyan, was confident that he had been baptised, inasmuch as he had been sprinkled in his infancy. Mr. Santo used to pour cold water on his notion, but the former championed the man-made ordinance, and undertook to bring chapter and verse for its support "When you have found the passages show them to me" was the request. So the New Testament was read through from Matthew to Revelation, and every occurrence of the word baptise noted; but not a trace of infant sprinkling could be discovered. "Well, have you found your Scripture for sprinkling the children?" "No! none, but plenty for the immersion of believers!" "Then what are you going to do?" 'I intend to obey the Lord in what he requires." So a little meeting was arranged down the banks of the River Torrens, between the Frome Bridge and the Victoria Bridge; and there in the real old primitive style, the president (Capt. Scott) baptised him, on a confession of his faith. "And what did they do for vestries?" They did what Paul and Silas and Philip did. They did without them. A friendly old man named Haynes, the father of the M. P. of that ilk, lived in a little house on the Park Lands in the old Botanic Gardens, one or two hundred yards from the river; and thither the candidates after being buried with the Lord, had to repair that they might dress and undress. As there was no baptistry in the mud cottage; nor so far as is known, in the whole of South Australia, all the immersions took place in the river. On some of these occasions hundreds of people would assemble as spectators, and the old captain would seize the opportunity of giving them a discourse.

      There cannot be much doubt that such public dedication to the Lord as this, not only tried the reality of the candidate's faith and courage, and kept back those who were half hearted; but at the same time drew such a dividing line between the true and the false, that those who had thus openly crossed it must have had, ever afterwards, less diffidence in confessing their subjection to Christ. Have not our Wednesday evening immersions, our vestiges, our baptistries, our

momentary whispered confessions with the back to the people, tended probably to rob "the profession before many witnesses" of much of its real publicity, and in this way lessened somewhat it nobility and its moral influence over the heart of the candidate? But to return to our church roll. There were Thomas Jones and his wife, the parent of the young brothers and sisters of that name now in fellowship; old Mrs. McLaren, Mrs. Berry, Mrs. Wheaton, Mr. Donaldson the lawyer and his wife, the parents of the present stipendiary magistrate; Mr. Whitmore the carpenter and his wife, Lambell the carpenter and his wife, Mr. Sandford and his wife--he was a shoemaker, and after being with the brethren a long while, returned to England and became one of the London City Missionaries; Mr. Amos Armour and Miss Elsie Proctor, who afterwards became his wife; Thomas Neil and his wife and daughter, who is known as Mrs. Henry Hussey; Mr. Cumming, the father of the architect of that name in the city at the present time. Besides these there were others, whose names have been forgotten.

      As to the doctrines held by this church, we may say that they were distinctly "Scotch Baptist." In the first place, they were highly "Calvinistic," containing a good deal of election, fore-ordination and final perseverance. In the next place, it was very plainly taught, that in conversion the Holy Spirit acted directly upon the sinner's heart, in addition to the influence exerted through the Word of God. And in the third place, that directly the sinner believed in the Lord Jesus, he received the Holy Spirit, was born again, born from above, and became one of the family of God. And consequently that his immersion was not in order to the pardon of his sins, or to his becoming a child of God.

      When we say these were the doctrines of the church, perhaps we ought to qualify the statement. These were held by Captain Scott, and the majority of members who had been longest connected with the cause, and who constituted its teachers and preachers. But there were some who were by no means sure about the accuracy of their dogmas; and as the church grew by the addition of new comers, it appeared that these, instead of being imbued with the generally received notions, or being converted to them, on the contrary leaned to the opinion of a salvation free to all; the word of God as the instrument of the Spirit in conversion; and pardon, sonship, and an indwelling Spirit, as the promises vouchsafed to those who should receive the gospel by faith, repentance, and immersion. These individuals were however, learners, and were neither certain enough of their ground to teach, nor sufficiently practised in public to venture to preach, what was characterised by their leader as "damnable heresies." We get very good evidence of the views of the church at this time from an incident that occurred about the year

1884. Mr. Thomas Magarey, a young man who had sailed from England to New Zealand, had there embraced the truth, in connection with some services held by a Bro. Jackson, and had been baptised with the definite idea that his immersion, in conjunction with faith and repentance, was for the remission of sins. Not long afterwards he migrated to Adelaide and put in an appearance at the mud cottage. Here he made himself known, and also expounded his views of the plan of salvation. The consequence was that for about a year, although he attended the meetings, he was debarred from membership, and was not allowed to break the loaf at the Lord's table. The doctrines he held were regarded as "denying the Holy Ghost," "blasphemy" and "baptismal regeneration." This manifested the mind of the majority. Still it was not the unanimous doctrine of the church. There were in the community, even then, some who had been baptised, and that too by Captain Scott's own hands, who had grasped the relation of baptism to the remission, of sins, in spite of his teaching to the contrary. The matters were very freely canvassed among the brethren. They used to sit around one another's firesides, in their humble parlors (if parlors any of them might be said to have had), and talk these questions quietly and candidly over. Their desire was to know the truth, and their standard was the bible. A few of them had by some means obtained possession of fragments of Campbell's writings, and these commended themselves to the minds of the brotherhood by their clearness, their vigor, and their agreement with the book. But after Mr. Magarey had been some time amongst them--a man to whom these articles of faith, instead of being novelties were comparatively old; instead of being questions, were settled truths; and who, though very quiet in his manner, was yet persistent in his presentation of what he held as the word of the truth of the gospel,--the brethren grew in knowledge, and began to experience the courage that is born of full conviction, and to feel that their leader was in error. The mind of the church was gradually undergoing a change, and the peculiar tenets of the Scotch Baptists were losing ground, especially among the most enquiring and the most energetic members of the body. There was another point, in reference to which the same result was accruing. In the mornings Captain Scott in his addresses advocated the theory, known as the "Post Millennial Advent," that the reign of the Saviour would be spiritual, not personal, and that the Millennium would consist in a conversion of the world before the coming of the Saviour, and should be affected by the spread of the gospel. In the afternoon Mr. Thomas Neil used to preach the "Pre-Millennial Advent" theory, that the Saviour would come and reign in person for a thousand years, and convert the world to himself. The consequence was that the bulk of the members became "Personal-reign" men, and the captain in this prophetic department gradually fade into a minority.

      In fact, many began to feel that the Scotch Baptist church, of which they formed part, was not altogether founded on New Testament principles, and they were on the alert to unite themselves with any body of Christians who would advocate these alone. At this juncture a favorable opportunity seemed to offer. Mr. Thomas Playford, while resident in England, had acquired a town acre in Hindley St., and as it had become valuable he came out to look after his property. He was not in Adelaide long before he began to preach. At first he united with Anthony Foster, in Hobson's Place, and the people

designated "The Methodist Free Connexion." But after a while, he advertised his intention to start a church on New Testament principles, and commenced a meeting in some premises behind the present theatre in Hindley-st. Several of the mud cottage brethren attended, including Messrs, Neil, Santo, Armour, Jones, and Verco. They had their names entered on the roll, and were present at several preliminary services. At these Mr. Playford proceeded to unfold the foundation beliefs and practices of the new church. He was, however, entirely silent upon the subject of baptism. At last Mr. Neil questioned him as to whether persons would be recognised as members, who had not been immersed on a confession of their faith. So the old veteran, in his accustomed deliberate manner, explained "that if any had been sprinkled in infancy and were persuaded that they had been baptised, he certainly could not tell they were not Christians, and therefore could not deny them the privileges of membership and fellowship." The brethren were sorely disappointed, and informed him that he ought to have advertised his intention to establish a church not on New Testament principles; for he was founding it on another basis. They removed their names from the roll, and remained in the communion of the Scotch Baptist church.

      But their premises were getting too small and inconvenient; so they decided to move. A board was observed on an acre in Franklin-st., just where "Maughan's chapel" now stands, notifying that it was for sale, "Apply to G. F. Angas." So a third of it was bought, and a chapel built there. It was commenced in Sept., 1845, and finished by the end of the year; so that the church took possession of it during the first week in 1846. The contractors were two of the brethren, Philip Santo, then a carpenter, and James, C. Verco, a stone mason. Its dimensions were 25 ft. by 18 by 14. It was built of white limestone raised from the Park Lands, and roofed with shingles. The contract price was somewhere about seventy or eighty pounds. An old document is extant, which may be of interest as giving some idea of the cost of materials in those days, and the way in which work was then carried out. It is entitled "an account of what has been laid out on the chapel for materials and labor."

      This was in the "good old times" when a man had to travel from Franklin-st. to the river Torrens, a little above Morphett-st. bridge, fill his water cart, by dipping the water up with a two gallon bucket on the end of a rope, and go back with his load for the sum of one shilling; when a load of lime-stone cost 2/9, Lime 4d. a bushel, Sand 1/a load; when a journeyman mason earned only five shillings a day, and had to do all his own laboring, making and carrying everything that he needed; and working not "eight hours a day," but as it was summer time, fourteen hours a day.

      There were no vestries, nor was there a baptistry. The immersions were still performed down in the river. Those who belong to the men and women of the present generation, can just recall the little stone edifice, its central aisle, with the row of railed forms on either side; its candles fixed in small tin candlesticks projected by a plain wire bracket from the walls; can and remember how their mothers sat just within the door on summer evenings, to listen to the discourse and at the same time to watch the children as they played in "the acre" with the tethered goats.

      Strangely enough, after the church had been meeting here for some years it was discovered that the board with notice of sale had been fixed on the wrong allotment of land; so that although a piece of Mr. Angas's property had been purchased, yet the chapel had been erected on a "parcel of land" belonging to Bishop Murphy, the Roman Catholic Bishop. What course should be taken? There was but one

thing to do. A letter was forwarded to this dignitary explaining the state of affairs. The old gentleman very kindly and liberally replied, that until the land should be required by him for other purposes the church were quite welcome to retain possession of it; and were at full liberty, whenever they wished, to remove their building elsewhere And he proved as good as his word; for during all the years the brethren met there, they were never threatened or molested by him nor charged one penny for rent. And that, notwithstanding their utterances were not always very flattering to the doctrines if that apostacy, of which he was the bright and shining light in this part of the world. All honor to his memory for his sense of justice, and religious toleration.

      Within eighteen months after the erection of the new chapel, Mr. Magarey, who had been refused fellowship at the "mud cottage" in consequences of his heretical views, had been admitted to membership. In fact the good seed of the word was growing. The literature of Campbell and Wallis, original and selected, were overthrowing the Scotch Baptist tenets and educating the brethren in the simple doctrine of Christ. It seems that the prevalence of the views was indirectly tested in a concrete way, by putting it to the vote, whether Mr. Magarey should be admitted to their communion. The question was decided in the affirmative, and Capt. Scott was in the minority.

      The mode of admission to the church was by the vote of the majority, a proceeding without any warrant in Scripture. The great heresy which was imputed by Capt. Scott to a very large section of the church, was "Baptism for the Remission of Sins," which he construed into "Baptismal Regeneration." While this misconstruction in its ordinary acceptation was repudiated, the doctrine of immersion in order to forgiveness was held by the greater number of the brethren. We have here, too, the date and the occasion of the first great division in the church. It took place in two fragments, which separated within a very short time of each other. It was in July, 1848, that the Scotch Baptist element finally withdrew from the brotherhood, and set up another fellowship elsewhere.--So that, we may say, it was in July, 1848. that the church of Christ was really established in South Australia, as a body distinct from the Scotch Baptists, and we may fix that date as the point at which its history truly begins.

      It is interesting also to observe how the brethren traced the light and freedom they enjoyed to the monthly magazines, which had in the providence of God fallen into their hands. Ought it not to stimulate us to disseminate our best literature far and wide, for no one can tell on what ground the good seed of the kingdom may fall, or what fruit it may bring forth. Wallis had faith in the power of the press, for he instantly despatched a complete set of the Harbinger to date.

      "The wooden throne" we may consider as rather a hypercritical misnomer. The article in question was really a little dock, like a witness box, raised only one step from the floor, the shape of half a hexagon, with a standing ledge for a desk in front, and a small stool behind the preacher. We may calculate also a number of the church before the division as about a couple of dozen, inasmuch as the seceders were in a minority, and the majority which remained mustered only thirteen. And this tiny band of earnest learners and workers set themselves to carry on the cause of their Redeemer in the spread of pure and simple Christianity. The subsequent career of the Scotch Baptists is soon told. Captain Scott, Mr. Cumming, Mr. Donaldson, the Wheatons and Mrs. McLaren, started a cause in Zion chapel; but after some years' existence without material increase in numbers or power the body was dissolved, and their leader, the old captain, advised them to return to Franklin-street.

      We now offer a contribution of personal reminiscences of these early days from Philip Messent, one of our oldest brethren in South Australia:--

      DEAR BROTHER,--It is with pleasure that I comply with the suggestion that I should state what I know of the history of the Scotch Baptist Church, after seceding from the church in Franklin-street, because I think I can supply the missing link of its history from that time till its re-union with that church. I arrived in the colony in 1849, and on the first Lord's day in October of that year I went to Franklin-st., where I found only five or six brethren present. A few months after, when I went to the Scotch Church, which was then meeting in the lodge-room of Abbot's public-house, at the corner of Abbot's Lane, Kermode-st., and which room still stands, there must have been thirty or forty present, and at least half of them members. Bro. W. H. Burford's name should have been included among those who took part in the formation of the church under the auspices of Mr. Playford; for he told me, in answer to my enquiries, that several meetings were held, and everything went on smoothly and pleasantly, until they came to the terms of membership, when Mr. Playford said that any pious person, whether immersed or not, should be permitted to break bread with them, or become a member. Upon this, Bro. Burford says, he left the meeting. So when I arrived in the colony, he, with his family, was meeting in Freeman-st. Congregational chapel, under the pastorate of Mr. Stow, but without breaking bread with them. He, with myself, came from a strict

communion Baptist Church in London, called Particular Baptists. Bro. Burford gave a very discouraging account of the Baptists, who, though few in number, were divided into several churches, one of which was meeting in a private house belonging to a Mr. Maddern, who also was their leader. They called themselves General Baptists, because they held that Christ died for all, whereas the Particular Baptists taught that Christ died only for his sheep. They were strict in communion, but I did not like their doctrine of "final perseverance of the saints."

      There was a larger and a more influential Baptist Church meeting in a schoolroom on the south side of Kermode-street, having Mr. Stonehouse for their pastor. Here I found some warm-hearted, earnest and intelligent brethren; and here I thought I could make my home; but, I found to my sorrow, they were open communionists. Here I found a brother and sister who had come from the same church that Bro. Burford and I had come from; and who had no compunction in uniting with the church. While I was expostulating with some of the brethren for their departure from New Testament teaching, Mr. Stonehouse intimated that I was too bigoted, and asked me if I would shut out good and pious people who were as good, and perhaps better, than myself? I replied, "That is not the way to put it. You, yourself, just for the sake of allowing the un-baptized, once now and again to commune with you, shut out your baptized brethren." However, I attended their service for a year or more, thinking that they were--nearer New Testament teaching than the Congregationalists. In the meantime I had gone to Abbot's lane, and found that they were strict in communion; but the preaching, or rather the teaching, was so different from what I had been accustomed to in London under Charles Stovel, that I hesitated about uniting with them. Not that I considered it to be unscriptural, for Captain Scott's views accorded with what I had been accustomed to--the doctrine of the election of persons, not characters, and the influence of the Holy Spirit in conversion, apart from the Word, or, in making it effectual. However, knowing that it was my duty to break bread if there were no impediment in the way, I asked the Captain, who was the elder of the church, if I might be allowed to break bread with them until I had made up my mind what to do. He said "No!" If I were only a sojourner in Adelaide, going to some other part, I could. But as I was settled in Adelaide, I must apply for membership, if I wished to enjoy the privileges of the church. So I went back to Stonehouse's for a time. But conscience telling me that there was no scriptural reason for my not uniting with them, I resolved, much against my feelings, to become a member. I was cordially received, the elder giving me the right hand of fellowship. After the meeting was over, I was agreeably surprised by all the members, instead of dispersing, gathering round me and each giving me the right hand of fellowship.

      I should have mentioned that when I went to Franklin-street on the first Sunday after my arrival in the colony, the few persons present, and the whole service (the bread was broken) was so different from what I had been accustomed to, that I thought I could

not make that my home. Here I was wrong; I made a great mistake. I ought to have gone again. As we were coming out, Bro. Santo, who presided, invited me to go home with him to dinner. To my great sorrow and loss I declined. Partly through being over prudent, not wishing to commit myself, not wishing to make friends too soon. Had I accepted the invitation, there is no doubt that what I should have heard from Bro. Santo would have led me at least, to have gone again, if not to join them. And afterwards I avoided them because I heard from some of the members of the Scotch Church that they taught baptismal regeneration.

      From what I have stated, it is evident that the Scotch Baptists, after seceding from the brethren in Franklin Street, went to Abbot's Lane, where I found them. Captain Scott was their elder, and, if I am not mistaken, Brethren George Prince, of Mitcham, and Alexander Murray, of Coromandel Valley, were their deacons. They only met on the Lord's day mornings, as many of the members lived at a distance. Captain Scott lived at Albertson, and with his family came in a spring cart, for at that time there were no railways nor tram-lines. Bro. Murray walked in and out, a distance of six miles, a long walk on a hot day. I cannot remember the names of the members, but there were Captain Scott, George Prince, Alexander Murray, Peter Cumming, and I believe his wife, also his daughter, now Mrs. Scott, George Donaldson and wife, our Bro. Burford, who joined soon after I did, Mrs. Berry and her daughter, Mrs. McLaren, myself and others. The loaf was broken every Lord's day. The elder, who always presided, did all the reading and speaking, and led the prayers. The whole service to me was lifeless. The discourse itself was generally prosy, and every word, I believe, being read, it lacked that freshness, life and vigor which a more fluent speaker would have given it. Still he gave us wholesome instruction. I remember one morning neither the Captain, his sons, nor any of the leading brethren put in an appearance--the only time the Captain was absent--probably owing to stormy weather. After waiting some time, and thinking the friends would be leaving as they came, I went up to the desk, and proposed to commence the service, which I conducted as a prayer meeting. There was no bread nor wine; we could not therefore partake of the Supper. I had to lead the singing, and also made a few remarks from one of the chapters which I read; but not as a discourse, for I had not then thought myself qualified to teach publicly.

      After we had thus been meeting some time, a proposition came before the church meeting in Zion Chapel, Pultney-st., respecting uniting with them. I was much pleased with this, for I had long desired to see the small scattered Baptist churches, which were so much divided, united together, and thus be a strength, instead of a weakness, to each other. The matter was brought before the church after the morning service, when it was stated that the brethren in Zion Chapel broke bread only on the first Lord's day in the month; not that they considered it wrong to do so oftener, but that they thought it often enough. As our brethren were very strict on this matter, it was concluded the case was hopeless, and they were going to write to the church accordingly. But not wishing to let the matter fall to the ground, I moved the following resolution: "Whereas it is a matter of conscience with us to break bread every Lord's day, and as the brethren in Pultney-st. do not think it wrong to do so, only that they think once a month sufficient, we hope, for the sake of union, the brethren will fall in with our practice." This was carried, and the result was, the union was effected; and so we left meeting in Abbot's Lane, and met together in Pultney-st. We got on very well for some time, having service of an evening as well as morning. Mr. Prince preaching sometimes. We had no additions by conversion, but we had several by letter. Among these were Br. Pollard and his sister Mrs. Cox, Bro. Elliston, Sisters Proctor and Ash, now Mrs. Pollard.

      After some time a disturbance took place respecting a certain bill, about 120, coming due, and for which some of the brethren of Pultney-st. were liable, their names being endorsed on the bill. The question of the validity of infant sprinkling also was introduced, and after much unpleasantness we left Pultney-st., and met in Duryea's Photographic Studio, at the corner of King William and Grenfell-sts. The reason of this was, our Bro. Prince was the land-lord, and he got the consent of Mr. Duryea. Here we met some time, until one Lord's day morning no one had the key, so we could not get in. After waiting some time, I said, I will go to Franklin-st., and see how the brethren are getting on there!' The first and the last time I had been there, which was the first Sunday in October, 1849, as I have already said, there were only about half a dozen brethren. But now, if I remember rightly the year 1852, when I got there the little chapel was nearly full. Bro. Thomas Magarey, I think, was presiding, and our Bro. George Pearce gave a stirring address from the 3rd chapter of Peter's Second Epistle, respecting the scoffers that should arise, and the final conflagration. I was pleased with the whole service, and I felt satisfied that I had been sadly missed as to the doctrine taught by these faithful brethren. As soon as possible, I conveyed to my brethren a glowing account of all the proceedings. The result was that I was deputed to interview these brethren at the Wednesday night meeting, and arrange, if they were willing, for a conference of the leading brethren of both churches to ascertain if there were any impediment to our union. We met at Bro. Armour's house. The principal thing that we objected to was the influence of the Holy Spirit in conversion. We held the view

of the sects in general that the word was a dead letter, unless the Spirit, in some indefinable way, applied the word to the conscience. However, we did not think this a bar to union; and I remember that I said to Bro. Santo that I thought we should soon convince them of their error in this matter. He took it very quietly, and seemed to think that time would soon convince us, under their teaching, that we were wrong. And such was the case. And then a flood of light broke in upon our minds, making the whole scripture plain and harmonious. The result of the conference was that nearly the whole church agreed to unite with the church in Franklin-st. Captain Scott was the principal objector; Bros. Prince and Murray also declined to join. The Cummings must have left us when we left North Adelaide, for I do not remember them coming to Pultney-st. I remember the brethren refused to receive us as a church, but insisted that we should apply individually for membership. Thus the Scotch Church which seceded from the church in Franklin-st., after a period of about four years was, by a singular providence, the want of a door-key, re-united.

      The names of those who came back were Brethren Donaldson and wife, Pollard, Elliston, Burford, Messent, Sister Berry and daughter, McLaren, Proctor, Cox, Ash, and others that I forget. The names of the brethren of the Franklin-street church, I can only give a few. Bro. Santo and wife, Bro. Thomas Magarey and wife, Thompson and wife, Thompson jnr. and wife, Armour and wife, L.C. Verco and wife, R Verco and wife, Jones and wife, Black and wife, Hussey, Pretty, Lyle and wife, Chambers and wife, Crawford and wife, there were also Sisters Hussey, Burt, Mann and others. One thing that was singular respecting this church was that the males sat on the left hand side of the chapel, and the females on the right. I never understood the reason of this. There were services morning and evening, and a school morning and afternoon, Bro. Thompson jnr. being Superintendent.

      After the union of the two churches the little chapel became too small for us, and it was resolved to purchase a piece of ground in Grote-street, and erect a larger building, which was done at a cost of about 1200.

      About the time when the before-mentioned events were happening in Adelaide, another church was being formed in a country district, at Willunga, or as it was then written, "Walungo." It would seem that the city church was the elder of the two, but only by a few months.

      By the efforts of a brother from Adelaide, a meeting had been formed at the Burra Burra Mines.

      It appears that this brother, John Aird, was an elder of the church at New Mills in Scotland; and chiefly owing to the urging of John Lawrie, one of his fellow-elders there, he came out to South Australia, for the purpose of looking after the spiritual interests of those members who had, as we read above, emigrated to South Australia. The sheep of the flock seemed to him to be without a shepherd, so one of the shepherds or pastors went after them. He brought letters of commendation with him, and met with the Adelaide church on October 17th, 1847; and then set out for the bush. He organised a church in Walungo in November 7th and was chosen president. For the convenience of the brethren, who were scattered at long distances from one another, the meetings were held on one Lord's day at Walungo, 27 miles south of Adelaide, and on the other at Towinga (sic) 7 miles south of Adelaide.

      It is related that Mr. L.C. Verco, and Mr. Santo, went on one occasion to Noarlunga, or the Horse Shoe Bend, on the road to Willunga, to the house of this Bro. Aird, and the brethren gathered there to hold their Lord's day service. In those primitive times it lasted two or three hours; and directly the assembly was broken up, the brethren would take out their pipes, and begin to smoke in the meeting-place, and then the table would be spread for a common dinner prior to a general departure for home. Old Bro. Aird could read printed matter, but he was unable to write: so the notes and headings of his discourses be used to print in Roman characters just as he found them in his bible.

      It would appear that there were occasional additions to the little band in Franklin-st., some by faith and baptism, and some who had been previously immersed.

      There were then in the church of Christ brethren holding two distinct views as to the remission of sins. One section, to which Bro. Magarey belonged, taught that the pardon occurred when the immersion took place. The other that it was actually bestowed when the sinner believed and repented, while the ordinance was but the sign or seal of the forgiveness. But neither section regarded its own view as a question to be elevated into a test of membership. Persons favoring one or the other were equally eligible for church fellowship and church membership, provided they had been immersed. For the body was strictly close communion. No one unbaptised was permitted to fellowship at the Lord's Table. As to this they were not prepared even to follow Alex. Campbell, in his "neither invite nor debar" compromise, but reckoned his practice as inconsistent with his doctrine. And above all, and all honor to their memory, they showed that they did not in any way acknowledge his leadership; that they did not deserve the epithet of Campbellites; that they grasped the freedom of the church from all authority, save that of the one Lord and Saviour Jesus Christ. Campbell was to them but one of their brethren, though a highly and deservedly honored one--but one was their Master, even Christ.

      There is also a gentle hint given that some in the congregation who performed the duty of teachers and preachers, had rather too much to say on the design of baptism, gave it an undue prominence, and went out of their way to attack the prejudices of strangers in their audience. Such in fact was the case then; such in fact is, unfortunately, too often the case now. The spirit manifested, and even the expression used, was, "We have got them, here now, let us give it them strong; we may never have another chance." And verily in many instances they never had.

      Then there were others who could not endure the singing, and wished it altogether abolished. But there was too much melody in the hearts of the brethren to go to such a length as that, although perhaps they were not unwilling to allow there was room for more harmony in their voices. Still some amongst them had an idea of music; notably one good brother, whose hale and jolly figure in stock necktie and the fashion of fifty years ago has only recently disappeared. He was the happy possessor of that musical instrument known as the "pitch-pipe," and this, when a hymn as announced, he would produce, and setting it to its proper pitch, blow out the key-note, which would sound through the whole chapel, for the benefit of all the singers in the congregation. Imagine the sensation it would create to-day!

      Again we read in the M.H. an extract from an epistle to Bro. Warren in England from Bro. Magarey:--"One great cause of our lethargy here is that many of our brethren are looking for the restoration of miracles; also shortly for the personal appearing of our Lord and Saviour Jesus Christ, to convert the nations, and gather together his people Israel, and they imagine that little can be done till all these things be fulfilled.

      One great power in the education of the church, in its increase and progress was the Harbinger published by Bro. James Wallis of Nottingham, England, a man to whom the brotherhood of this colony owes a debt which probably can never be sufficiently estimated and acknowledged. He seems to have kept his eyes ever open to see their wants, and leading brethren, as we may perceive from the foregoing letters, kept him informed of the special and immediate needs of the churches; and he appears to have filled his pages with articles and essays, original and selected, from the writings of Campbell and contemporary writers of the Restoration, bearing upon the very questions that were agitating or threatening them. And the brethren recognised its value. Bro. Magarey himself was responsible for forty copies monthly, which he distributed amongst the subscribers, when these could be obtained, and gratuitously where desirable.

      The Mormon apostles put in an appearance here and began to preach their pernicious doctrines, but our Bro. H. Warren, dogged the apostles' heels from place to place, and plagued them with unanswerable questions, drove them out of Hindmarsh, cleared them out of Norwood, and compelled them finally to relinquish the field; a field to which I believe they have never felt free to return.

      In a letter found in the British Millennial Harbinger, dated March 26, 1852, from Bro. Magarey to Bro. Warren, we find the following:--"Much injury has been done to the cause by the inconsiderate zeal of half-informed men, wounds have been made which will require a long time to heal. This church was originally Scotch Baptist, and if you have had any self-righteous people, you will know that the most prudent, cautious conduct is required, and even then there is but little hope of saving them from their predestinarian notions. Were I to begin again in Adelaide to advocate a return to the original gospel, I certainly would not waste my efforts on these obdurate people." One can scarcely help smiling at the freedom and definiteness (I had almost said dogmatism), of expression in this letter, but it is quoted, as it lets in a little light at one point. Why did not the brethren of Franklin-st. come out from the Scotch Baptists; or being numerically stronger why did they not turn them out during those years? Firstly because scripturally they could remain together if they chose: their tenets were but opinions and were not enacted as tests of membership, and secondly, our brethren had ever the desire and the hope of winning them away from their Calvinistic notions to the gospel of liberty. But their efforts were quite futile. The Baptists sought to make the design of baptism a test question, and being in the minority, withdrew, and went out from us, because they were not of us.

      In 1850 gold was discovered in California, shortly after that in New South Wales, and then at Mt. Alexandra in Victoria. Very soon the gold fever was raging in Victoria, and thousands went from S.A. to try their fortunes at the diggings in the adjacent colony. In 1851 many of the brethren went over, and as an evidence of its influences upon the churches, it may be stated that nearly every member of the Burra emigrated; too few were left to carry on the meetings, the chapel was closed, and the brethren never opened it again. Some time afterwards the Welsh smelters occupied it. The lease ran out, for it was built on leasehold property, and the building passed out of the hands of the brethren altogether. Although the discovery of the precious metal, and the consequent exodus to the gold fields was not quite so disastrous to the church at Adelaide, it put a sudden stop to its progress.

      Even those who were not actually at the goldfields were taken from their homes by business arising from their existence in Victoria.

      Bro. Santo it appears had left the colony 1852 with his family on a trip to England. Bro. G. Pearce had been from the Burra to the goldfields, and had returned again and settled in Adelaide, and upon him almost entirely devolved the public conduct of the meetings of the church. It is related of him how that he was required to teach or preach on nearly every occasion of the assembling of the church, not even the one man system being sufficient to move the brethren who were left in the church to open their mouths in the meeting. So one morning he began at the first chapter of the epistle of James, and read the whole letter through to the end. When some one at the conclusion of the service commented on the departure from the usual order, he quietly replied, "At any rate you cannot find fault with the doctrine."

      There was one advantage, however, reaped from travelling to and from Victoria, namely a mutual acquaintance of the leading brethren in the two colonies, which exercised a considerable influence upon the cause in South Australia before very long.

      Just before the discovery of the goldfields, Mr. Magarey had purchased a mill at Hindmarsh and removed to that locality. As several of the members of the church in Adelaide were working for him at the mill, he decided to build a chapel there. This he did on his own property and with his own private means, and the little building was standing until a few years ago close to the present and more pretentious edifice. It was opened in June, 1854.

      We gather also that by 1854 the church in South Australia had recovered from the shock given to it by the exodus to the goldfields. The speakers had come back. Bro. Pearce was here. Bro. Santo had returned from England, and Bro. Warren had removed from Victoria. He had originally been a member of one of the churches in England, whence he had emigrated to Victoria, and after remaining there a while had crossed over to this colony in the beginning of 1854. He set to work from the first in good earnest in the cause. He used to deliver courses of lectures on various subjects, and on one occasion, when some Mormon apostles appeared upon the scene and began to preach their abominable system, he made an attack on these "frogs," as Bro. Wallis would call them, and armed doubtless with the "Mormon Bible" and its exposures, which had formed part of Wallis's celebrated consignment to these antipodean regions, dogged them about from place to place, tormented them with unanswerable questions, delivered counter lectures, and drove them out of one neighborhood after another until they were compelled to relinquish forever a field where they had met only with defeat.

      Henry Hussey had been to America and had an interview with Alexander Campbell, and as we are informed had been immersed by him. He returned to South Australia, identified himself with the brethren, and took a leading part amongst them. Some years afterwards there was a division at Grote-street, and he and several others separated themselves and commenced another meeting. On the death of old Thomas Playford, who was leader of a church in Betham-street, Mr. Hussey left the brethren with whom he had severed his connection with Grote-street and took the position of pastor at Bentham-street which he has retained ever since. Before the old gentleman died, however, Mr. Hussey used often to take his place, when illness prevented his attendance.

      (In 1856) the city was very largely a sort of forest, with the gum trees still standing, and the roads and footpaths were almost all unmade; that they consisted simply of tracks along which these trees had been felled, the stumps of which in many places remained in the ground, and in other places had been dug out, and the holes from which they had been taken very imperfectly filled up, we can believe that in winter the road was not a very inviting one. The bullock teams during the summer pounded and ground the earth into powder, which blew hither and thither in impenetrable dust storms, and in winter this was worked up by the same means into a sort of slough of despond, the monotony of toiling through this occasionally varied by suddenly plumping knee deep, or even thigh deep into one of the holes from which the trees had been grubbed and which the rain had filled.

      Surely we have evidence here of the activity and energy of the little band at this time, and their determination to spread the truth. Their speakers seem to have been Brethren Santo, Warren, Neale, Hussey, Pearce, and Chambers, who came over from Victoria in the end of 1855 and established himself as a schoolmaster at Hindmarsh. They were all of them working men doing a day's work for a day's wage, at their respective occupations. But they were all earnest for the truth, willing and industrious. Just at the time they were proposing to open the fresh field in North Adelaide, they lost the valued help of Bro. Pearce, who removed with several other members of the church in Franklin-st. to Milang, about October, 1855. This loss however was no loss to the cause, for from their first arrival in that district they held their ordinances, preached and taught, and thus established the two flourishing causes at Milang and Point Sturt. Bro. Pearce's place in the city was taken, however,

by W. H. Burford, snr. he had become connected with the Scotch Baptist party which seceded from the brethren in Franklin-st., as previously noted, but these in the end of 1855 were re-united with the church of Christ.

      The acquisition of Bro. Burford, and the departure of Bro. Pearce, and the formation of the Milang church, may be fixed at the end of Oct. or the beginning of Nov., 1855.

      Bro. George Pearce supplies the following sketch of the history of the church at Kooringa.--The church soon found that a meetinghouse was not only requisite to their own comfort, but absolutely necessary to the successful proclamation to others of the glad tidings of emancipation from the thraldom of sin and sectarianism. Although they sometimes did this at open-air gatherings, yet they found by experience that to secure that fixed attention and quiet calm reflection so needful to produce lasting conviction it was necessary to have a place consecrated to the service of God. But the difficulties to be encountered were very great. They were few in number, and most of them poor laboring men and mechanics, toiling for a rate of wages that would arouse the contempt of men of the same class at the present time. Their rate of pay for ten hours' work was--laborers 3/6 to 5/- per day, and mechanics 6/- to 7/- and as all the material except the walls had to be brought from Adelaide, a distance of one hundred miles, by bullock drays, it was very expensive, and how to raise the amount of cash absolutely necessary was a rather difficult problem.

      True, one way presented itself by which they could have succeeded in the most affluent manner. State aid to religion obtained in this colony: all voluntary contributions for religious purposes were subsidised by the Government, pound for pound, and sites for meeting houses if applied for were readily granted. As this is a matter that has passed into history and many of the present generation express surprise at the mention of it, a brief detail in this place may not be uninteresting. The first appointed authorities in this colony were very solicitous about the spiritual requirements of settlers, and as they themselves were members of the Church of England, by law established, they of course introduced clergymen of that order as chaplains, &c., charging their support to the account of the colonial revenue, and very soon this colony became erected into a bishopric, with the Right Reverend Father-in-God Lord Bishop Augustus Adelaide at its head. Now it is well known that from the time of Queen Elizabeth, when the Episcopalian Church dispossessed the Church of Rome in England, and appropriated its revenue, its

power and dignity have been upheld by enforcing tithes, church rates, &c., upon the people; but transplanted to this colony it soon felt itself to be an exotic, languishing for its natural sustenance. The authorities would very soon have settled this matter, but for the fact that a large majority of the colonies were of other denominations, and to attempt to quarter the Episcopalians upon them, to the exclusion of all the rest, would have stirred up a most determined resistance; so the only plan likely to succeed, was to offer State aid to every church alike, knowing that the old mother would be sure to get her full share. The bait took with the Romanists, Lutherans and Wesleyan Methodists: these three combined with the Episcopalians to make up a happy family of claimants for State patronage and plunder in the name of religion. What tyranny! what injustice! what crimes have men committed under the assumed sanction of that sacred name! But the authorities and their clerical pets had reckoned without their host. Amongst the colonists there were not a few worthy descendants of those to whom England owes her greatness, and her people their religious and political liberties. They had left their mother country--had encountered the discomforts and privations of a long sea voyage, in those days over imperfectly explored seas, and the difficulties and dangers inseparable from the lot of pioneer settlers in a new colony, under the distinct promise that they should be freed from the burden of the compulsory support of a dominant church with its unjust imposition of tithes, church rates, &c. And, as may be supposed, they felt that they had been betrayed by this new form of clerical imposture thrust upon them. Their forefathers had been able to show their disapproval of clerical tyranny by suffering distraint and imprisonment rather than do what their conscience disapproved of. But here, the amount being taken out of the general revenue left no chance of lawful resistance in any shape. But this only served to raise their indignation to a higher pitch, and a fixed determination never to rest with such a shackle upon their liberties. The noble words of Wordsworth well express their feeling at that time:

      They commenced by petitioning the Crown and Parliament of England for a constitution with Representative Government, in lieu of the nominee rule imposed upon them; urging the unanswerable argument of the injustice of taxation without representation. Their petitions and remonstrances were felt to be irresistible by the authorities at home, and the prayer of the petitioners was granted. At the first election of the first Parliament of South Australia, the first promise demanded of the candidates for representative honors was the total abolition of State aid to religion. The result was, that such a large majority returned were pledged to that principle that one of their first acts was the wiping off of this plague spot from the escutcheon of the new-born nation, and transmitting to posterity as their inalienable birthright a constitution unfettered by any unholy alliance of church and State.

      As may well be supposed, the clergy were neither inactive or indifferent spectators of these proceedings. They left no means untried to render these struggles for liberty abortive. At length, finding all their efforts unavailing, they gave vent to their rage and disappointment in thundering anathemas and awful predictions of what would befall the country and the people who had so ruthlessly and impiously wrested from them the precious privilege of putting their holy hands into the public purse.

      Any one who will take the trouble to ransack the newspaper files of those days, will find in the fulminations of Bishop Short, and the rest of the clerical fraternity, full proof and details of what is here stated. But as in the case of the Jackdaw of Rheims, "But what gave rise to no little surprise, nobody seemed one penny the worse." No earthquake has swallowed us up, nor have we been visited with any of the calamities predicted in consequence of compelling the clergy to seek their support in the voluntary offering of the people. To return again to Kooringa. At the time the building of a meeting house was agitating the minds of the brethren, the Episcopalians and Wesleyan Methodists had just completed capacious edifices by State aid. And the demoralising tendency of the system could be clearly seen. As before stated all money obtained by voluntary contribution was subsidised by the state pound for pound, yet promises for payment were fraudulently returned as cash receipts, and the desired Government subsidy obtained. At the begging services, on the occasion of the opening of the places of worship referred to, appeals were made at the close (when the supply of ready cash was exhausted) for promises to pay in three or six months with the intimation that should the promisers be unable to fulfil their engagements, they would still have done good to the cause, as they would have enabled the trustees to obtain the subsidy. I frequently remonstrated with their leading men about this, and they readily admitted its impropriety in secular affairs but would contend that for the cause of, religion it was perfectly right. A practical illustration of the ancient maxim "Let us do evil that good may come," or as applied by the mother of harlots and abominations, "The end justifies the means."

      Our brethren thus found themselves bound by a double duty. Not only were they called upon to show their disapproval of the popular practice, but also to demonstrate that the cause of Christ was independent of such means of support. This being the first attempt of the brethren in this province to erect a building for the Lord, they had no antecedent to guide them in their undertaking. And having taken the high ground that the bible alone, and the New

Testament in particular, is sufficient to guide the followers of Christ in all that pertains to his service, they felt called upon to furnish a practical example of what they taught. And as their law book furnished no instance of Christianity appealing to its opponents for assistance ill the great work of carrying it on, so it would be inconsistent in them to do it, and that on its completion tea-meetings for raising money and begging services would be equally inconsistent. And they also felt that they ought to be prepared to make this first sacrifice for Christ, professing to be the followers of that sacrificial host, whose service of love, recorded in the imperishable pages of the divine records, stands as a finger-post to direct their successors in the consecrated pathway to the skies, and looking into the future, how can they look forward to admittance into the society of those glorified heroes, if their lives contained no record of service of love to him who had died for them and risen again. With heart promptings as these, no one will be surprised to learn that in a few months our neat little meeting-house well finished and furnished and free from one penny of debt was an accomplished f act. And if ever the term voluntaryism, or freewill offering could be applied to any effort, it could with the strictest propriety to this, there was no pressing, no dragging; some gave labor, some gave money, many gave both, and I well remember in one instance it was deemed necessary to check the zeal of a devoted brother by telling him he had done more than enough already, and in consideration for his family could not be allowed to do any more.

      Anxious in all they did to hold forth the principles of primitive Christianity, the brethren studiously avoided any imitation of the practices of the sects on the occasion of the opening. Our first service in it was to show the Lord's death on his resurrection day, and our next in the evening of the same to proclaim him to the world. These proceedings were the occasions of a deal of comment, and furnished the brethren with opportunities for explanation to numbers of enquirers, and it served to introduce them into the track of further enquiry, resulting in many being convinced that ours was the more excellent way, and casting their lot among us, while many more went no further than to be approvers of our practice, and regular attendants at our meetings.

      The necessity of mutual teaching and exhortation as the divinely appointed means for the rooting and upbuilding of the church was deeply felt, and the brethren determined not to be wanting in this grace also. But as most of them were inexperienced in teaching and felt more the need of being taught, and had also no previous practice of extempore speaking, their efforts in this direction are worth recording. It was not considered requisite for one brother to fill up the whole of the time allotted to this duty, so a brother would get up and deliver an address of not more than five minutes' length, followed by another, and another, with a few well-chosen words on a previously well-digested subject, while another not feeling quite equal to this, and yet anxious to contribute to the comfort and edification of the whole, would read a short well-chosen paragraph

from the word of God, without note or comment. And any remaining time would be filled up by the presiding brother, in briefly summarising or applying what had been advanced. The effect was excellent, beyond what can be described. Not only in extending the horizon of our knowledge, but in promoting a fellowship of spirit, a community of interest in the things pertaining to the kingdom of Christ, and deeply impressing us all with the wisdom of him who is the wisdom and power of God in ordaining, that by speaking the truth in love his church should grow up into him in all things who is the head, even Christ, and that no man-made ministry can ever supersede it.

      A BRIEF OUTLINE OF THE EARLY HISTORY OF THE CHURCH AT MILANG.--About the latter end of the year 1855 several of the members of the church in Franklyn-street removed to Point Sturt, a new settlement 56 miles south-east from Adelaide. Their subsequent history is thus briefly told by one of their number:--We resolved, when we went there, to follow the admonition of the Apostle Paul, by not forsaking the assembling of ourselves together. And at the first we regularly met on the Lord's day morning in the tent of Bro. and Sister Crawford, where we attended to the apostles' doctrine, the fellowship, the breaking of the bread, and the prayers, and in the afternoon we generally met by appointment, at the tent of one or other of the brethren, where, sometimes under canvas, but oftener under the shade of a tree, we spent the remainder of the day in social conversation, prayer, and praise, and one or other of the brethren would generally read a portion of the divine word and give a short address. These little meetings were greatly enjoyed by us, and besides supplying a divine repast, furnished a delightful break in the dull round of weekly toil. And I have no doubt but that the remembrance of them still lives in the memory of all those who attended them, and who are still in the land of the living. But there are some who are fallen asleep in Christ, resting from their labours, awaiting in the humble solitude of the grave, the great Master's call to the activities of an immortal life.

      As soon as one of the brethren had succeeded in erecting a house, we held our meetings there for the sake of greater convenience; where, in addition to our meeting in the morning, we could invite our neighbors to assemble at a later hour in the day, to listen to our humble efforts to make known to them the glorious message of salvation through Jesus the Christ. As well as I can remember, the names of the little company in fellowship with us at that time were Bro. and Sister Dewar, Bro. and Sister Crawford, Bro. and Sister Taylor, Bro. and Sister Mann, Bro. and Sister Goldsworthy,

      Bro. George Duke, Bro. C. Hussey, Sister Balls of Milang, Bro. and Sister Geo. Pearce, and Bro. Pearce snr. God blessed our feeble efforts in his work, and as a proof that he can use the feeblest instrumentality to accomplish his purposes, it was not long before we were called upon to assemble on the shores of Lake Alexandrina, and use its waters for the first time in the period of its existence as the emblematic grave of our dying and risen Lord. Again and again we gathered there for the same purpose, and from that time down to the present, these waters have repeatedly witnessed the planting of believers in the likeness of the Redeemer's death, and their rising to walk with him in newness of life. But since the purport of my paper is necessarily confined to the earliest days of the church there, I cannot attempt a record of their names, but it does not matter. The recording angel has inscribed them in the Book of Life, and they will be found in the deathless roll of the general assembly, and church of the firstborn, who are written in heaven.

      Many little incidents of these occasions arise in my mind, as I endeavor by the aid of memory to call up the past. I will only attempt to relate two of them. One was, I think, on the second occasion of baptising in the lake. A number of natives had assembled and were silently and attentively watching the proceedings in stupid wonder at the strange performances of the white fellows. At the close one of them accosted a brother who had taken the most prominent part in it with the question "What for you put Mrs. ---- under water, and then take um up again like a that?" "Because God tell me to do it!" was the reply. A solemn "umph" was the only response, and on subsequent occasions, they often showed the interest they felt by their attendance, and I have overheard them repeating to each other "God tell him do it," and this seemed authority enough for the simple-minded savage, although insufficient for the majority of civilised men. On another occasion, a candidate, having made the good confession, wished to say just one word to those assembled (he had been a Presbyterian). "My friends," said he "perhaps many of you wonder why I have come here to-day to be baptised. The reason is just this. The Saviour hath said 'he that believeth and is baptised shall be saved,' and I am going to take him at his word." That brother is still a worker for the Master in an adjoining colony.

      The newly-opened township of Milang, about six miles from Point Sturt, was at this time without any place of worship or religious service of any kind. The Lord's day was devoted by the settlers to cricketing, boating, shooting, impounding and releasing cattle, drinking, and kindred occupations, so that pressed by the ungodly condition of that place, and urged and entreated by our dear Sister Balls, who resided there, we resolved to dispute one of our little company to preach there on Lord's day afternoons; and a friend having offered us the use of his wheelwright's shop, we made a commencement. The sober-minded residents rallied round is, and very soon a considerable gathering, some from long distances came to hear. The unseemly pursuits of the desecrators of the Lord's day were abandoned, and before long some had decided to give themselves

to the Lord. These were united to the little band at Point Sturt, where the room in which they met soon became too strait f or us, and the opening at Milang was one of great promise, we decided that it was desirable to build a meeting house there. But as our means were limited, we felt it necessary to consult our brethren in Adelaide and elsewhere, so as ' to obtain their approval and assistance, and from their hearty expression of satisfaction and promise of substantial aid, we felt that we were bound to proceed with the work. And with our combined contributions of labor, material, and money, by the month of October, 1857, we had succeeded in completing the little chapel, in which the church at Milang has met ever since, and still on every Lord's day, shows the Lord's death for f allen man. On the occasion of the opening, the little band of believers assembled round the table of the Lord for the first time there in the morning, and in the afternoon and evening the gospel was proclaimed to full and attentive gatherings. On the Monday we celebrated the event by a public tea and a meeting in the evening. At all these meetings, the brethren and sisters at Point Sturt and visiting brethren from Adelaide, exerted themselves to make the occasion, what it really was, a great success.

CTY. pp. 26-28.

      The first minute book of the Grote Street Church records the steps taken to erect a chapel on a new site. The minute book is deposited in the Archives, North Terrace, Adelaide. The entry reads: "The church of Christian disciples, meeting in Franklyn Street, Adelaide, having long felt the importance of procuring a larger place of meeting, made two or three efforts to accomplish this object, which were not successful. Brother Magarey, of the church of Hindmarsh, previous to his leaving for England, had placed the sum of 400 in the hands of Bro. H. Hussey to be appropriated for the purpose of building a meeting-house, provided the sum of 800 was raised by the church within a period of two years. At a special meeting of the church, held on Monday, May 26 (1856) for the purpose of determining whether Bro. Magarey's offer should be made available f or the purpose f or which it was given, it was resolved that the building be proceeded with, and that the building committee be composed of Brethren Armour, Brookman, H. Hussey, Messent, Santo, and Verco." Amos Armour was appointed treasurer. A block of land was offered in Grote Street by James Verco, 60 x 120 feet, for the sum of 330, and accepted. Trustees of the property were W. H. Burford, A. Brookman, W. Bloor, W. Brooker, W. Pollard, and R. Verco. Mr. W. Lines contracted to erect the chapel and a room at the rear for 760. A complete list of the contributors has been preserved, showing how generous were the brethren and sisters and the churches at Hindmarsh and Point Sturt, which also assisted the mother church to build her new home. The chapel was opened on Sunday, December 14th, 1856. The order of the morning service was as usual, and W. H. Burford preached the Gospel at night. An early morning prayer-meeting at 7 o'clock was held to invoke the Divine blessing. At the time the church roll showed a membership of 78.

      For over ten years the responsibility for the oversight of the Grote Street Church and the platform work fell largely upon a few brethren. In his "Early Recollections," Sir Joseph Verco tells of his impressions of the speakers when he was quite a lad:--

      "Mr W. H. Burford was the deepest thinker of them all. He was a more philosophical speaker than the others, used frequently to take his texts from the Gospel of John, and had a forceful and emphatic manner. But his subject matter was rather above the capacity of the boys. He spoke much longer than the others. So they used to get tired and sleepy under his ministry. Mr Santo was better liked by the boys because his sermons were shorter and simpler and much more pathetic. He often shed tears which would run down his cheeks and have to be caught in his pocket-handkerchief. Mr James C. Verco was also an occasional preacher. He wrote out his sermon in full and read it verbatim to his audience, and not infrequently it ended with the mournful strain of the unconverted. 'The harvest is passing, the summer is ended, and I am not saved.' One man whom they all and always listened to with pleasure and profit was Mr. George Pearce, of Point Sturt, a welcome personality on the Grote Street platform. He had been a Benjamite or Primitive Methodist, and when living at the Burra was regarded as one of the rising young men in that denomination. He was certainly a naturally gifted man. He had a remarkable memory and so had a mind stored with historical and scientific facts, and with the doctrine and incidents found in the word of God, his addresses to the church were quite original, full of information of various kinds, well and simply constructed, never aggressive, or tending to excite unnecessary prejudice, and clothed in telling and accurate diction. He had had little or no training from any master and was almost wholly self-taught. He simply stood before his audience with his eyes closed, and only occasionally looked out of them between scarcely separated lids. His pronunciation of foreign proper names was as they were spelt, and seldom as they were rendered by the learned. 'So-crates' was a word of two syllables, instead of three. 'Themistocles' became a word 'Themis-tokies: 'Saturn' was 'Sa-turn,' and Saturn's rings were 'Iuminious' instead of 'luminous.' Among illiterate people who knew but little, it made not much difference. They absorbed his ideas and enjoyed them, and were carried along by his simple eloquence and instructed by his exceedingly informing and yet simple and refreshing style. He was also a sort of mechanical genius. When Ridley invented his reaping machine, the cost was rather too high for Mr. Pearce's pocket. So he set to work and made one for himself and reaped his corn-fields at Point Sturt. When some years later he had given up farming and had some leisure, he made a large reflecting telescope about ten feet long. He and his father ground their own reflecting lens and manufactured all but the more intricate and delicate pieces of mechanism which were indispensable."

      Sir Joseph describes in some detail the worship of the church in those distant days:--

      "The children of a family in those days sat together on our bench and did not sit where they pleased. Mrs. Verco and five boys sat together on the third seat from the front until two of them were old enough to sit on the platform. Mrs. Santo and her five daughters sat on the fourth. Mr. and Mrs. Richard Verco and their seven children on the seat behind them, and so on. Smaller families sat in the smaller side seats near the walls. In the middle of the platform stood a large table, behind which was a form to accommodate the three elders, and on the table in the morning were displayed the loaf on two silver plates, also the tankard and two silver goblets. At night a desk was placed on the table, bearing a large Bible, and on each side was a large electro-plated candlestick. On each aisle, suspended by a chain, was a kerosene lamp. At each end of the platform were three benches. On the foremost on each side sat two deacons, Mr. Lyle and Mr. Pollard, and Mr. Messent and Mr. Upton. The benches behind them were filled with young men. As these grew up and were able to undertake the duty of reading the Scriptures in public and otherwise acting as 'helps,' so they were elevated to the platform. There was no instrumental music and no choir, but general congregational singing. In the very early days Mr. Thomas Jones used to find the starting note on a pitch pipe, and he would lead the song service. Later Mr. W. H. Burford was the leader, and he struck the keynote with one of his tuning forks which lay on the table before him. He was a properly instructed and trained singer, and had a fine tenor voice. In fact, he had a concert singer behind the footlights!'

      Although Thomas Magarey gives little detail in his "Diary" and "Memoirs" of his close association with the original body known as "Church of Christ" in South Australia, enough can be gleaned to ensure for him the primary place in establishing the church in this part of the world. This he claims for himself in a humble spirit, and it is supported by a statement to the effect by James Crabbe Verco, another of the pioneers who belonged to the Franklin Street church.

      Thomas Magarey was born on February 1st, 1825, in the county of Louth, North Ireland. His father had gone over to Manchester, England, with a company of Irish militia to replace members of the British army who were busy on the continent during the years of the Napoleonic wars. The militia were sent to restrain the starving, discontented English working men. There was much economic distress in England at that time. The young Irishman became acquainted with Elizabeth Ashley, probably at a Methodist meeting. In spite of his father's opposition they married at an early age. After the close of the war the young couple crossed over to Ireland and settled in county Louth, Ulster. It is interesting to follow the change made in

the "Magarey" before it reached its final spelling. It was variously spelt Magerry, McGarey, Magarry, Magary. Forbears of the Magareys, a part of the Mcdonald clan, moved from Scotland to county Antrim, Ireland, and worshipped there as Presbyterians.

      Thomas Magarey's mother died in 1831 after the family had removed from county Louth to county Downs. In his "Memoirs" he wrote of his mother: "She had the love and devotion of her husband, a man of erasible temper, but whom she could cool in a moment." After his mother's death the "house was never the same". An aunt was brought in as housekeeper. "She did her best, but was quite unequal to her duties, and treated the family harshly." His eldest brother, William, died a few months after his mother. A second brother lived a wild life. The bereaved father married again in 1835, but died soon after, leaving the family in the care of his brother-in-law, George Ashley. Owing to some mis-handling of the father's will, of which the uncle was an executor, the children were denied their full right to the estate. Uncle George soon removed to England, and besides the family, took with him as his own possession the stock on the Irish farm to settle in Lancashire.

      His father had wanted Thomas to prepare for the ministry, but his uncle, being averse to any advanced education, allowed the lad only six months' schooling when ten years of age. Being taken to school by his aunt, he heard her telling the schoolmaster that he would have to bear with Thomas, for he was a very dull boy. However, he was never treated as such. His uncle employed both James, the elder brother, and Thomas on the farm, giving them very little time to themselves. Thomas was eager to learn, but his only chance to read a book and increase his knowledge was in a Sunday. Nevertheless he was able to devour anything he came across, among other books of theology, John Bunyan's "Pilgrim's Progress" and Milton's "Paradise Lost". Cook's "Voyage Around the World" was read with great interest. This included a long description of portions of New Zealand, and no doubt inspired thoughts of the land to which he would afterwards immigrate.

      The relationship of the two brothers with their uncle was not a happy one. He used them to the utmost in running the farm at first and then added duties at two flour mills without much financial reward. Eventually, when Thomas was 16 years of age, they decided to emigrate to New Zealand. This new land in the antipodes had only just been proclaimed a British colony, and they were satisfied that there they would continue to live under British protection. Uncle George tried to persuade them to remain in England and put off advancing the necessary money for their journey and temporary support on their arrival.

      The brothers, after touching at Wellington, reached Nelson on September 14, 1841. James was accompanied by his wife and two children, Elizabeth and William. The wife and mother had long suffered from tuberculosis, and came to the end of an arduous journey on the point of death. Almost immediately on reaching shore she passed away, leaving the children in the hands of father and uncle. She felt sure her husband would marry again, and wanted extra security for her children. This turned out well, especially for Elizabeth.

      A start was made at once to build a home, with a store attached. When ready, James ran the store while Thomas engaged in various employments. The building was burned down almost as soon as it was erected, with all the goods brought from England, "including two large chests of tea, costing," Thomas recorded, "5 or 10 each. I forget which." Thomas cut timber to clear land for the future town of Nelson, helped to drain a swamp, learned the elements of carpentry from his brother, caught wild pigs to supply meat to his brother's shop, assisted in building houses, learned the art of baking, and shared shop keeping. He was invited to join a party of surveyors up country, but fortunately declined, for the party was attacked and tomahawked to death by marauding Maoris. He said of those days, "Nothing stopped me if there was anything to learn or any profit to be made." The purchase of a horse and cart and his setting up as a carrier led to a serious accident which might have been fatal to Thomas. At the end of December, 1844, while pulling a load of goods, the horse became fractious, dragging the reigns out of his hands as they were going down a steep hill. He was thrown out of the cart and a wheel went over his head. He described his condition as follows: "Blood flowed from eyes, mouth, and ears . . . could feel my mouth askew. My teeth could not meet, but I could speak. I tried to walk, but could not." His friend who had been travelling with him, carried him on his back in short stages; then he would walk a little way. "I was now blind. Putting my hand up to my eyes, I could feel them pressed out beyond my forehead. My left cheek-bone was crushed and never fully recovered." In this condition he reached his home. His life was at first despaired of, but his strong frame and will were equal to the strain. However, for the rest of his life he suffered from severe headaches which became worse as he grew older.

      His religious experiences in New Zealand paved the way for his future church alliance in South Australia. A few weeks before his accident he had heard of a "strange people", as he described them, called "Disciples of Christ". When he left Nelson and went to Miamea to live, he attended their meetings. Back in England, through the writings of a great Baptist preacher, he had become a convert to baptism. "These people", he wrote of the 'Disciples', "preached baptism for the remission of sins, and appeared to produce Scripture for it. Still I could not give up my Calvinistic views". He goes on to say, "The last day I was at the meeting was a day or two before

the accident. I lingered sorrowfully at the door. It was hard to give up the world, more especially as I was not satisfied with the teaching; and I went away. Of course these people would believe I was not saved, not having been baptized when I might have been, for they baptize anyone who asks for baptism who confess Jesus as the Son of God, though" (naively) "they often do believe merely historically." Magarey was baptized after his accident on March 19, 1845, and became a member of the small group of "Disciples" in the area where Thomas Jackson, the English religious reformer, guided the Movement.

      Owing to weakness in the authorities in dealing with the group of Maoris guilty of the murder of the survey party, many settlers were leaving New Zealand for fear of a war, and James and his brother also became unsettled. Thomas wrote to his uncle in England, asking f or money owing from his father's estate to enable them to go elsewhere. News of the discovery of minerals, including copper, in South Australia, attracted their attention and they decided to settle there. It is also assumed that they had heard of milling operations being carried on in Adelaide, as flour was imported to New Zealand from that city.

      They arrived in Adelaide on Sunday, September 21st, 1845. Thomas soon began to search for the Scotch Baptists. He first made contact with a group of Plymouth Brethren, who directed him to Thomas Neill. Many interviews with this leading member of the Baptists did not bring them to a doctrinal agreement on the design of baptism. However, Thomas attended their meetings in the little pine building on Morphett Street. For several months he was refused membership with the church.

      During 1846 he asked again for full fellowship and was accepted by the group, which "professed to give up human names". He said, in explanation of their action, "They must have kept some of my views in the background". The church then had built a small chapel in Franklin Street on a block on which the Maughan Methodist Church now stands. To promote the cause of Churches of Christ, Thomas distributed 30 copies of the "British "Millennial Harbinger" among the members. He had rejected the views of the Scotch Baptists which included for ordination and "once saved always saved." A man of strong convictions, as he was he would not lose any opportunity of spreading his ideas. Several others in the little church had not been satisfied with the Scotch Baptists' doctrinal position, viz., Verco, Santo, Neill, and Jones. Their influence, with that of Magarey, apparently led to the opening of the Franklin Street building in the name of "Church of Christ".

      Several temporary occupations after their arrival in Adelaide supported the Magarey brothers until they found employment with John Ridley, the miller, at Hindmarsh. They had contacted him as soon as they landed, but there was no opening for them just then. Ridley questioned Thomas' ability to do the skilled work required on account

of his youthfulness. However, he soon changed his opinion. This employment lasted for only a short time. After a break of a couple of years, Thomas was again associated with Ridley, which, jointly with his brother, eventually led to their ownership of the mill in 1850. Their capable management and skill as engineers brought them wealth and social recognition in the Adelaide community.

      Thomas married Elizabeth Verco, a sister of James Crabbe Verco, in March, 1848. She had recently arrived from England. Her brother, a stone mason, belonged to the Church of Christ, and had done the stone work of the chapel. Incidentally, he and his brother John had come to the colony in 1840. They were the progenitors of the family of "Verco" which has taken such a big place in the professional, economic, and social life of South Australia. Thomas and his wife settled for about eighteen months at the Horseshoe, Noarlunga, where he worked at a small mill. A few Scotch brethren, belonging to Churches of Christ in their homeland, and meeting near Noarlunga, provided an opportunity for Christian worship. Although he was living some distance from the city, Thomas maintained a fairly close relationship with the pioneer body in Franklin Street, especially by providing them with Christian literature from Great Britain and Alexander Campbell in Bethany, U.S.A.

      Thomas Jackson, an ardent reformer, who had baptised Magarey in New Zealand, came to Adelaide in 1847, and turned the Church at Franklin Street upside down with his provocative and incisive teaching. Although he has not recorded this action, Thomas must have had a hand in bringing Jackson across the Tasman for a particular purpose, that of advancing the cause of primitive Christianity. How else could he have known of the situation in the Adelaide church, where contending views were held by the brethren? As Jackson himself relates, his visit completely split the church, the majority, under the leadership of Captain Scott, going to North Adelaide to worship, and the remainder, a handful, staying in Franklin Street. Thomas was greatly distressed with the turn of events and the "unhallowed contentions" which had broken up the church. He himself seems to have taken no part in the dispute, although his personal influence by flooding the church with literature advocating the new ideas helped to create the preliminary situation. Magarey probably did not anticipate any such result from Jackson's advocacy of the cause and thought that the whole church would be brought over to the Church of Christ position by quiet reasoning in a brotherly spirit. As things turned out the majority group,, after struggling for existence in the chapel for about two years, reorganized in 1850 at a meeting in the home of Thomas Neill. Twenty two persons decided to form the new body, and Magarey was appointed secretary.

      In the early fifties Adelaide became almost a ghost town, owing to the gold rush to Victoria. The shortage of flour over the border sent the price of wheat up to almost a prohibitive price. Magarey, Philip Santo, and James Crabbe Verco went into partnership in

supplying wheat to the sister colony, and found it a lucrative business. The discovery of copper had a disastrous effect on the little church in Franklin Street, for most of the brethren left home to try their luck. At the end of 1852 Magarey reported to the British church paper, "Our brethren are returning gradually to their accustomed avocations, thankful for the wealth God had given them."

      The purchase of Ridley's mill by Thomas and his brother kept the former very busy in the early fifties, especially when he became sole owner. His health was never good after his accident in New Zealand. However, in spite of constant headaches he engaged vigorously in his work at the mill and found time for other interests. The mill proved a profitable concern. The first year's profits were £1,800. In the second year they cleared £2,000, a big amount for those days. As the years passed Magarey's profits put him into a good financial position. As sole owner he made his home at Hindmarsh on the mill property. He retained his financial interest in the mill until late in life, when no longer able to carry on himself, leasing it to several millers both from his family and the church. Two Hindmarsh brethren, William Norman and Henry Warren shared the work and profits of the mill and continued for several years. His nephew, William, afterwards took over the responsibility with his uncle, but the state of William's health eventually forced him to retire. James Verco and Thomas Lees then leased the business, followed by Magarey's sons.

      A minute in the records of the Franklin Street church, dated November 5, 1854, states that "Bro. Magary offered a building at Hindmarsh for the proclamation of the Gospel. The kind offer of Bro. Magarey was accepted." In June of the next year nine members residing in the "village" as it was called decided to form themselves into a church. The partitions separating the rooms in a cottage on the estate were removed, and the church and school met there until the first chapel was built in 1868 on the same site.

      In 1856 Magarey visited Great Britain, of which a detailed description is given in his "Journal". He had in mind coming back via America and Bethany, West Virginia, and making a short visit to the Campbells "to learn more", as he wrote, "of the great Movement which they represented." But a love affair between his sixteen-year-old niece, Elizabeth and a much older man, of whom he strongly disapproved, brought him hurriedly homewards. Happily for him he was able to break the alliance. Before he left Adelaide Magarey had left £400 in charge of Henry Hussey to be used in building a chapel in Grote Street, on condition that the church raise £800 and paid off the total debt within three years. To his disappointment the debt was not discharged for many years.

      The Magarey family went to live in Enfield in 1857, where Thomas had purchased about 60 acres of land and built a handsome three-storied home, with a flat roof on which he installed a telescope for the

study of the stars. Eliza Davies who had lived for a time with the Campbells in West Virginia, came to South Australia and joined the Magarey household. In her autobiography she referred to Thomas Magarey as a "man of wealth and influence. He had the highest title of a Christian gentleman. The family consisted of Alexander and Sylvanus, two fine lads, who were going to college James and Tom, and Lillie, who came while I was there. It was a large but loving and lovely family". She added, "he was a liberal man, but he did not let his left hand know what his right hand was doing." A grand-daughter later wrote of him: "In my early years he was an alarming figure, unsmiling, with intense blue eyes, under shaggy brown and grey hair, worn long to protect an injury to his head. But to a child he seemed angry and stern. In my teens I lived in his house for three years and learned not to fear him. In his home he had his own apartment, which included a well-equipped Turkish bath. His room was sealed of by a baize door, so that he was never disturbed by household noises. He seemed only to appear for meals and for family prayers at 8.30 p.m., for which school preparation was no excuse for absence. He was a very strict father and extended his authority to some at least of his grand-children, whose friends he chose or disapproved of according to his opinion of what was righteous in their upbringing. The election of his second son to the Parliament as a Socialist was a real grief to his father, who, on being congratulated on the Socialist's maiden speech in the House, said sternly, his eyes blazing, 'My son has turned his back in the Lord, who has allowed him to make a fool of himself." After the old home had been demolished and the farm was a vigorous suburb, some of the family retained a sentimental affection for it, which had at one time" (presumably after Thomas' passing) "been lively with cricket, horses and fun for young people. But to my generation it was a melancholy place, overburdened with restrictions and precautions against disturbing grandfather behind his baize doors."

      The untimely and tragic death of James Magarey was a sad experience for his brother. Although the younger, Thomas was recognized as the leader and the more enterprising. He helped his brother in many ways, especially in providing finances to help him carry out his scheme as he tried his hand at various undertakings. One of these was the running of a station in the Murray area, where he bred horses for the market. James left Adelaide on the sailing ship, Admella, of 350 tons, on August 5, 1859, with three horses for sale in Victoria. In a heavy storm encountered off the south-eastern coast, near Cape Northumberland, the little vessel was flung on a reef. For several days attempts made to rescue the 85 passengers and crew were unsuccessful. Only a few survived the raging seas. James tried to reach shore on pieces of timber and failed. When his body was found a copy of the Anglican prayer book was taken from one of his pockets, which he had used it comfort the people clinging to the wreck and the captain. It was Thomas' painful task to clear up his brother's business affairs during the next few months.

      Magarey was always deeply concerned with the much-debated question of public funds being used to help religious bodies. With his quiet energy he attended meetings for the purpose of registering the peoples' protest and canvassed the Hindmarsh district to gather signatures to a petition to the Legislative Council. Under a fresh constitution two-thirds of the membership were elective, with the result that the Anglican and Methodist churches in particular were not given the support desired. His interest in public affairs and Liberal political views led Magarey into a part ownership of the "Adelaide Register" and "Observer". He felt that through this media a more Liberal constitution might be obtained for the colony and public opinion against funds being used for religious purposes strengthened. Once these two objects had been attained he severed his connection with the newspapers. He was now deeply involved in politics. His medical adviser suggested that he enter Parliament to prevent him from settling down as a semi-invalid, for his health at that time was causing much concern. He had religious objections, for he held that his energies should be given directly to the service of Christ. But his anxiety to prevent the Bible from being taken out of the schools at length led him to accept nomination. Afterwards he claimed, not presumptuously, that his efforts had kept the Bible from being thrown out. During his first session the Real Property Act was passed. This was much in advance of anything of the same nature elsewhere and widely influenced other colonies in framing similar legislation. He was not enamoured with parliamentary life, although his grasp of public affairs and ability as a debater could have given him ministerial rank. He therefore declined re-nomination. Regarding his experience in Parliament he wrote years afterwards: "I found the duties of a member of Parliament almost destroying my spirituality, for although I never missed a meeting of the church on the Lord's Day, my brain was in such a state of irritability through overwork that I could scarcely bear to read the Scriptures. Nevertheless, I kept up family worship all the time." However about four years later he was in Parliament again, this time for only two sessions, and in the Legislative Council. He took this step because the Government was objecting to leaseholders having large tracts of country to use and not living on the runs. He himself held a big property at Naracoorte until the time of his death. It covered 83 square miles and carried 22,400 sheep besides cattle and horses. There were two other properties in this area in his hands, Lake Hawdon East, of 41 square miles, and Woakwind, 37 square miles. On Eyre Peninsula he leased Tulkea, near Port Lincoln, and other stretches of country. He entered Parliament again to protect his pastoral leases. He was accused of employing too few hands on these leases. In reply he pointed out that the previous leaseholder at Naracoorte had employed seven labourers and one shepherd, whereas he had employed on the same station three boundary riders, three married and eight single men, and, with their wives, children and female servants, a total of 50 persons. A year or two after Parliament had dealt with the question of absenteeism, the action of Parliament in dealing hardly with the pastoralists was regarded as a gross injustice. Be it said in favour

of Magarey as a pastoralist that he placed several farmers on his runs at a low rental, thus meeting one objection of the Parliament against absenteeism.

      The visit of Thomas Hugh Milner, a prominent leader of Churches of Christ in Scotland, to Melbourne and Adelaide in the early sixties sparked off a period of intense evangelism. Magarey spoke of him as "a man of education and considerable power as a preacher. He really loved the Lord Jesus". The churches were doing very little in those days in the way of evangelism, the brethren themselves presenting the plea of the infant church. The time had come to bring trained men into the field. Milner strongly advocated this step and promised to send out an able man, who never came. Magarey, however, was in touch with Jones Wallis, editor of the "British Millennial Harbinger% on the same subject, with the result that Henry S. Earl, and Englishman, trained in America, and then in his home country, came to Australia. Through some misunderstanding Earl, first of all, did evangelistic work in Melbourne with remarkable results. Magarey, disappointed that his representations as regards South Australia had for the time miscarried, felt that the brethren over the border had stolen a march on him. Going over to Melbourne he heard the eloquent evangelist and saw at once the power of the Gospel he preached. He was preaching Christ as he knew Him, instead of "preaching baptism for the remission of sins" as the "old stagers wished". Earl was soon brought over to Adelaide where the Grote Street and Hindmarsh churches had great additions. He came again for the opening of the chapel at Hindmarsh and stayed in the colony for seven years. This period saw an increase in the membership of all the churches from about 500 to 800. Earl married Anne, a niece of Thomas Magarey, and a daughter of his brother James by his second marriage.

      Among his other interests Magarey was in the forefront of an effort to establish a theological college in Adelaide for the training of young men for the ministry along the lines of the College of the Bible, Lexington, Kentucky. He offered to contribute £4,000 if the churches in Australia and individual brethren raised a similar amount. H.S. Earl proposed to attempt to raise this sum in America and he and A. T. Magarey went together for this purpose. The appeal was only a partial success, not enough to justify the opening of a fully staffed college. Other small sums came later from England and America. The proposal was almost completely ignored by the sister colonies. A Training School was conducted in a small way for two-and-a-half years, where seven young men received training under T. J. Gore, M.A. a graduate of the Kentucky College. Magarey's generous offer was never availed of. Incidentally, A. T. (Alick) Magarey visited the Campbells in Bethany while in America, which later led on to his marriage to Virginia, a grand-daughter of Alexander Campbell.

      As one of the promoters of the Bank of Adelaide, Magarey took 1,000 shares, and as business advanced increased his investment by an equal

number. In 1865 he was elected a director, a position he held for many years. He also became the largest shareholder in the South Australian Insurance company, which continues to exist among a group of insurance societies.

      During Earl's stay in the colony Magarey proposed the starting of a monthly journal to advance the cause of primitive Christianity in Australia, and to bring the churches closer together. He and T. J. Gore began the publication of "The Australian Christian Pioneer". Earl and Gore were to be the editors, but the former was not regarded as a writer, so Magarey himself became joint editor, although, as Magarey said, "Gore was the real editor, while I was treasurer to make good all the deficiencies, and they were many".

      Strange as it may seem in the light of his earlier experiences as the champion of, the Restoration Movement in South Australia, Magarey's religious views changed as he advanced in years. From his "Memoirs" we can follow the bent of his mind until he finally broke with the church. The names of several of the Primitive Brethren appear in his records, and they influenced him greatly. His first contacts with the Brethren did not encourage him to go further. They were "a people", he wrote, "whom I looked upon as pious but unintelligent enthusiasts. I thought it my duty to go amongst them to further Scriptural truth." Association with several of their preachers led him to feel "he had become a learner instead of a teacher." He had been closely associated with George Stewart and particularly with John Darby, who founded the movement in Dublin in 1827. The group extended their activities to Plymouth in 1831, and this gave then the name by which they are generally known. Magarey met Darby in Melbourne, and his first impressions were as follows: "I was in the presence of the greatest writer of spiritual things I had ever met or read. To my surprise he at once referred to John 15. He was holding meetings. I heard from him wonderful things. I was shy, fearing that there were insuperable difficulties between us, and that I would never give up the connection between baptism and the new birth".

      Magarey's first contacts with the Open Brethren, as they were known, do not seem to have deeply disturbed his mind. He could meet with them and enjoy their mode of worship, for both they and he advocated a return to primitive Christianity. They preached a simple Gospel, with the conditions of salvation apparently as laid down in the New Testament. He found that the teaching of the Disciples was misunderstood by them, and says: "They understood us as teaching that the new spiritual life which the Christian possesses originates with his baptism, and is consequently in some measure the work of man, whereas our representation is that a man must be begotten by the Spirit before being born of water, and that life never, either in birth metaphorical or in birth natural, originates with the birth which only affords the means of enjoying life".

      In 1878 Magarey saw that he differed from the Disciples in several essential points in their "creed", and that he could no longer be at home with them. But he did not know where to go, for he was not convinced that in certain matters the Brethren were right. He could not see that they were under the guidance of the Spirit in their assemblies. However, he attended their meetings for several months before he was satisfied, and at least, as he says, he accepted their position as "a matter of faith", rather than "what he could witness with the eye". His next step was to disassociate himself from Churches of Christ, which for so many years had absorbed his interest, and in the progress of which he had taken so important a part, where, too, he had started his whole religious experience. His cheque book was also open to give substantial support to any church cause which appealed to him. He confessed that his break with the church "was a terrible trial. I watered my couch with tears for many months. I had to leave a people with whom I had been in fellowship for more than 35 years, and for whom I had laboured incessantly. I had brought up my children in that faith. I was the first one in Australia who had introduced it." He did not enter into full fellowship with the Brethren until August 30th, 1880, when his wife, Elizabeth, after many heart searchings, was ready to join him.

      Just what were all the differences in his views of the Disciples and Brethren which persuaded Magarey to defect from the church he had so loved and served for many years has not been made clear. He rather harshly criticised the "Disciples", as he always called them. Using his own words in his "Memoirs", we quote: "After several years of experience I am surprised at my blindness and the blindness of the so-called 'Disciples of Christ' in not perceiving that they got but the mere shell of Christianity, and had never had the power. They profess to speak of Bible things in Bible language, yet their language is as far as possible from the language of the New Testament, especially from the language of the Acts of the Apostles. Of the language of the Old Testament they are surprisingly ignorant, and indeed, are ignorant of all Scripture save passages referring to baptism, whilst of baptism they know comparatively little of what is revealed in the writings of Paul himself, one not called to baptize but to preach the Gospel. It is with great pain that I have to write these my convictions." His thoughts turned to his own family. "I have to leave so many of my children with their partners under this legal system. May the Lord deliver them all as he delivered one daughter. He would assuredly deliver them if of a real desire to know all God's will they cried to Him for guidance, for 'If any man will to do God's will, he shall know the doctrine whether it be of God'".

      Thomas Magarey's views on baptism centred on John 15, in line with the Brethren, where Jesus in his conversation with Nicodemus declared: 'Unless one is born of water and the Spirit he cannot enter the Kingdom of God." Baptismal regeneration seems to have been the main point at issue with Churches of Christ. This doctrine was never held by Churches of Christ, although their emphasis on

conditions of discipleship laid down in the Great Commission, recorded in Matthew's Gospel and Peter's pronouncement on the Day of Pentecost may have given rise to Magarey's misconception. He used the columns of the "Christian Pioneer" to explain his views on the passage in question, and T. J. Gore, with all the cogency of his scholarly powers, championed the accepted views. No one can deny the sincerity of Thomas Magarey in following the line of his spiritual pilgrimage to his ultimate severance from the church he had loved and served with such self-devotion for so many years, and given to its enterprises such as liberal financial support. It would perhaps be unfair to attribute something of his change of views to the effect of his serious accident in his early life in New Zealand, from which he suffered headaches for the rest of his life. His frequent references in his "Memoirs" to bouts of severe pain caused by his accident may suggest a partial explanation of his defection.

      Thomas Magarey passed away on August 31st, 1902, at the advanced age of almost 78, and his memory is perpetuated as an outstanding figure in the business, pastoral and religious life of the colony, where he devoted the forces of his strong Christian character to the enterprises he had at heart.

[NOF 20-88]