There are two accounts of the beginnings of Churches of Christ in New South Wales. The first, written from the perspective of the Newtown nucleus, is substantiated by early correspondence in the British Millennial Harbinger. The second, which was written up in the Jubilee Pictorial History of Churches of Christ in Australia, published in 1907, traces the genesis of the movement to the distribution of tracts and books by John Hodgson and William Stimson in Sydney's Western outskirts in the 1850's and 1860's. This second account is included, along with the Harbinger correspondence, among the documents. Additional material includes comment on New South Wales congregations by Eliza Davies, excerpts from an early history of the New South Wales Churches, "Primitive Christianity in New South Wales", written by H. G. Picton for the 1897 Christian Pioneer, and biographical data on Joseph Kingsbury, Edward Lewis and John Bardsley.

B.M.H., 1854, p. 380.

To the Editor of the Millennial Harbinger.

      We have long thought of laying before you, and through your valuable journal before all the churches scattered throughout the United Kingdom, the history of the Reformation in Sydney, the great metropolis of the Southern Hemisphere; and, to be brief, it is with joy I pen the first part of this history. I was formerly a Wesleyan Methodist, and schooled in that branch of the so-called church of Christ, believing all things taught by them both in doctrine and discipline; and you are not ignorant of their extravagant ideas on the operation of the Holy Spirit. Being but a youth, I was easily led into a great deal of their fanaticism, but truth will be uppermost sometime or other, like cork, though kept under water. As reason began to strengthen, so I began to question, not only their doctrines of the Holy Spirit, but others also, and not receiving satisfactory answers, neither from philosophy nor Scripture. I was fast hastening into that unfathomable depth of darkness, infidelity, where no bright hope illumines the journey to the tomb, when fortunately for me, I received a case of books from my brother, Eleazar Griffin, who is a member of the church in St. Pancras-road, London, in which were the Bible Advocate and some numbers of the Harbinger. I am happy today, that in these I found answers to all my queries, and was set on a rock both in Philosophy and Scripture. I assure you my joy was extreme. After having examined again and again, to see it these things were taught in the Bible, I hastened to the Baptist minister, and was buried with the Lord by baptism, and rejoiced in the hope of eternal life. This was in November, 1851. In 1852 there was a letter from New Zealand by Brothers M'Caul and Taylor, in which it was stated that there were two disciples in Sydney, Brother Henry Mitchell and wife. Through this notice we found each other out, and in November, 1852, we met to attend to the ordinances of God's house, and thanks be to God, we have continued steadfastly, so far as known to us, in the apostles' doctrine, fellowship, breaking of bread, and in prayers. On the 4th of September, 1853, we added Brother Joseph Kingsbury, formerly a Wesleyan local preacher, Brother John Standing, Wesleyan local preacher, Brother Edward Lewis, and Brother David Lewis, both Wesleyans, all of whom were baptised, and were born again of water and spirit, continuing with us teaching the words of the Lord Jesus. In November we added Brother Simmons, formerly a member of the church in Glasgow, who brought letters from Mr. Paton. On the 18th of December, we added by baptism Sisters Standing, Kingsbury, and Griffin, our excellent consorts previously Wesleyans, which is a cause of great joy to us all. On the 22nd of January, 1854, Brother Thomas Goodwin was baptised, and added to the kingdom of Jesus: he was formerly a Wesleyan. On the same day we received Brother Taylor and Brother Barton, from New Zealand and the Sandwich Islands. On

the 29th of January, Sister Mary Lewis and Sister Abbott were buried with the Lord in baptism. In all we now number 16, but three are absent for a while on business. We meet in love on Lord's day morning as a church, and in the evening to teach others the way of life, and also on Wednesday evening. We have every prospect of an increase and as the good work has begun, may it go on until the kingdoms of this world shall become the kingdoms of our God and of his Christ, and all shall know the Lord, from the least even to the greatest. We have one body, one spirit, one hope, one Lord, one faith, one baptism, one God and Father of all: Jesus is our King, the Apostles our legislators, and the New Testament our law book, and we being many are one body, all members one of another.

      We should be happy to receive any of the brethren from the churches. Let them bring letters or a Barnabas, so shall we walk in wisdom, and peace be multiplied amongst us. With our salutation to all that love the Lord Jesus, we commend you to God and to the word of his grace, which is able to build you up, and to give you an inheritance among all who are sanctified.

Your's in the hope of eternal life,                        

ALBERT GRIFFIN.      

(Written on behalf of the brotherhood)                        

GEORGE TAYLOR,      
HENRY MITCHELL,      
JOSEPH KINGSBURY.      

B.M.H., 1855, pp. 202-203.

NEWTOWN, near Sydney, Nov. 30, 1854.      

      BELOVED BROTHER WALLIS,--The object of this letter refers to things of a temporal kind. For improving the condition of the brethren settled at present in the Old Country, emigration has certainly been a conspicuous agent. The wants of the working class may not be so great at home, as they were formerly; still I suppose there is great room for amendment, and this country presents a good field for the improvement of the physical condition of the working man.

      The wages of laborers employed by the week, are 10s. per day; mechanics, such as carpenters, wheelwrights, masons, painters, blacksmiths, &c. from 15s. to £1 per day; bricklayers £1 per day. These wages, however, have been at their highest, and are rather on the decline at present. The wages of general men-servants, who can work at cooking, minding horses, garden work, and such like, is £1 per week and board, when such parties are hired for six months or for a year. You are aware of the old adage, "all is not gold that glitters,"

and there are in this country annoyances to put up with, and expenses are greater than they are in the Old Country. However, our brethren generally are in decent circumstances, having food to eat, raiment to put on, and houses tolerably furnished to reside in.

      With respect to agricultural operations I cannot speak with confidence, at present; but should I get more definite information than I now possess, and which I will endeavour to obtain, you may expect to hear from me. Such information you and the brethren can place confidence in.

      James Barton has been down to the Illawara District, about 80 miles from this place, and speaks highly of the district. There are a few brethren resident there who belonged to the Baptists at Sydney, and they have been in the practice of keeping the ordinances on the first day of the week. One or more of the brethren is a proprietor of land, and should any brethren connected with agricultural pursuits arrive in this country, perhaps Illawara would be the most likely place for such individuals to settle. Them wages of hired agricultural laborers, shepherds, and stockmen are £30 per annum, with rations, viz.: 10 lbs. flour, 10 lbs. meat, 2 lbs. sugar, 1/4 lb. tobacco per week.

      The best description of emigrants to come out for their own benefit and comfort, are mechanical and agricultural laborers, and general laborers with families of boys, as such parties nearly always do well; and, indeed, any industrious man of laboring habits may make a good living in this country.

      A brother having the trade of a carpenter or painter, who could move about, would be an acquisition to the churches by visiting them and doubtless be assisted on his journey; he could earn a comfortable living at his trade, while settled among the brethren; although if he had pay from the brethren at home, assisted by the churches in Australia, he would be more fully doing the work of an evangelist, according to my views.

      Such a man as James Millington, employed either by the churches entirely, or as a temperance agent, and speaking the word of truth at the same time, or even engaging in his own trade, would be a great support to the cause of truth in this land. However, my letter is chiefly designed for the information of brethren desirous of settling in this country. Clerks, professional men, and warehouse men generally, are not wanted; although from the scholastic and collegiate institutions projecting in Sydney at he present time, I should suppose that a few really talented and superior educated individuals would find countenance and support.

I remain, beloved brother, your's in the truth,                        

GEORGE TAYLOR.      

B.M.H., 1855, pp. 565-566.

To the Editor of the Millennial Harbinger.

      Your Harbinger is a source of comfort and delight to many of the children of God scattered over the face of the earth. It brings us into union and communion one with another--it teaches and admonishes us in the words of the Spirit, to perform our duty--clears away to a considerable extent the brushwood and rubbish, so that we can easily get at the stream of the waters of life, which makes glad the city of God. Moreover it acts as a messenger, gleaning from and dispersing to all parts of the globe, items of news interesting to all, and most interesting to some with whom it might be connected.

      I am sorry to have to report to you the death of our beloved sister, Mary Mitchell, formerly of Glasgow. She joined the church some 14 or 15 years since in Edinburgh; from there she removed to Glasgow, and from thence to this country. She was one of the first disciples that met in Sydney, always zealous, and rejoicing when the church was in a prosperous state. She persevered to the end, through good and evil report. She met with the church and partook of the broken bread and of the cup, in commemoration of her Lord and Saviour, on the 4th of June, apparently in good health; and on the 7th of the same month, she fell asleep in Jesus, aged 29 years. A fever was the apparent and immediate cause of her departure. She is deeply lamented by all the brethren and sisters, but not as those who have no hope.

      In reference to the church Brother Taylor is writing, and will doubtless give you all particulars. We are sorry that you did not send the Hymn Books and New Testaments, as we are most in want of them. I must say, in praise of the brethren here, that they are very zealous, continuing to proclaim in open air the gospel of Jesus. Whatever want of knowledge there may be, there is no want of zeal. May we all add to our zeal virtue, knowledge, temperance, godliness, and brotherly-kindness--then we shall neither be barren nor unfruitful. Your's in the kingdom of God's dear Son,

A. GRIFFIN.      

Newtown, Sydney, 25th June, 1855.

B.M.H., 1858, p. 508.

NEWTOWN, Sydney, July 10, 1858.      

      Since my last, per June mail, we have had the pleasure of receiving two more men into the church at Sydney, by immersion into the Divine names. Another would have obeyed the Lord, but was prevented for the present by the serious illness of his wife. We yesterday received the case of books, and were much pleased, especially that you had sent us Bro. Lard's work. The Harbinger is much prized by us, our copies being nearly all subscribed for. We have some subscribers among the sects, viz. Wesleyans, Primitives, and Baptists, who, I have no doubt, will not fail to receive good thereby.

      Trade, and commercial affairs generally, are very much depressed, and most of us have enough to do to struggle along. In the church we enjoy much peace and tranquillity. Our out-door services are well attended by orderly and heedful hearers. Our great want, however, is a public building in which to proclaim the truth of the Living God. Most of us are poor in the things of this world, so that we cannot erect one ourselves, and there are very few places in Sydney suitable for the purpose, besides which high rents are charged for them. But on the whole we have much to be thankful to God for, in that He has blessed our humble efforts to serve Him. Should any brethren be visiting Sydney, it may be as well to inform them, that the church meets to break the loaf at Brother Kingsbury's, Enmore Newtown, near to Sydney, and at Brother Stephens', 300, Pitt-street, Sydney, at 11 a.m. every Lord's day. With Christian love to you and all the brethren, your's in Christ,

T. GOODIN.      

B.M.H., 1860, pp. 206-207.

NEWTOWN, SYDNEY.      

      Since my last, per December mail, we have had six additions, three male and three females, who were all immersed on New Year's Day. I trust they may, with all who love the Lord, adorn the doctrine of God their Saviour in all things.

      We have taken a more commodious and central place for our meetings in Sydney, in which the churches of Sydney and Newtown broke bread together on New Year's Day, the occasion of opening our new room. It was a goodly meeting, and we felt it to be a promising commencement for the new year.

THOMAS GOODIN.      

January 14th, 1860.

      I am sorry that I cannot communicate a report of progress for the pages of the Harbinger, as our numbers do not increase, owing to an unhappy difference respecting the eldership about two years since, which has kept the congregation in a state of suspense and agitation. Some of the brethren believe it the privilege and duty of the elders to preside at every meeting for worship, while others think that every aged competent brother should preside alternately some think, again, that it is the privilege and duty of every brother to teach, while others believe that the elders should teach, or at least appoint those who are to do so. The congregation in the city appointed elders and deacons, and many who worshipped there afterwards determined to worship at Newtown, and would not consent that the Newtown brethren should assist the Sydney brethren in teaching and proclaiming the Gospel. I could not agree with them, and after several meetings, in which the brethren stated their views on these things, (there being no probability of agreement) I informed them that I should use my liberty to teach and proclaim the Gospel on the first day of every week, in the Park (commonly called the race course) the most public place in the city, and in the evening, in the room in which the brethren meet, so long as the brethren in the city desired it and it appears conducive to peace and increase. Since then thousands of persons have earnestly listened to the glad-tidings, and the evening congregation in the room has greatly increased. We could distribute any number of tracts procurable; there is a great desire to read and know what we teach, and a large number in the city have signified their desire to take the Harbinger. I trust the truth is spreading; in every congregation in the city it agitates the minds and employs the tongues of the people, and many have been dismissed from the sects for heresy in this matter. Our great difficulty is church order. The brethren unanimously appointed myself and Bro. Ed. Lewis elders, two able and efficient brethren deacons, and two sisters likewise deaconesses. Since then the fellowship has been well attended to, and the wants of the sick and poor supplied. But Bro. Lewis has removed fifteen miles from hence, where there are nine brethren and sisters who meet to break bread every first day, and I am left in the church at Newtown. Some of the brethren wish me to preside, but I have only done so once in four first days. I desire the brethren who are aged and competent to do so; but those who think it is the elder's duty, in virtue of his being set apart as an elder, decline to preside, although they are fitted for every good work, and have in time past presided, to the comfort and edification of the whole. I wish something definite on this subject could reach us through the Harbinger. In hope of eternal life,

JOSEPH KINGSBURY.      

Enmore, Newtown, April 18, 1861.

      [Senior brethren whom the Head of the Church has qualified to preside and edify the members, ought at once to do so on an invitation by the brethren to sustain so important an obligation amongst them. Any refusal on their part is clearly at variance with the will of the Saviour.--J. W.]

B.M.H., 1861, pp. 415-416.

      Being acquainted by means of the Harbinger with your earnest desire for the welfare of all who love our Lord Jesus Christ, and your great joy when you learn that your brethren are contending earnestly for the faith once delivered to the saints, it affords us much pleasure to add a little thereto. No doubt you will be surprised to see this letter headed as above, but the census papers having just been distributed, and our neighbourhood being isolated, we were obliged to give this Australian village a name, so with the consent of our neighbours it was called Bethany; and four households out of the seven, or total, returned the adults as Christians, and the children to be brought up in the Christian religion. All of the brethren and sisters here occasionally meet with the churches at Sydney and Newtown, and generally of a public holiday some of the brethren pay us a visit, and occasionally come on the Saturday evening and stay until Monday. Thus we are able to exchange Christian intercourse. I see by the Harbinger that you have not heard from our brethren in Sydney or Newtown for a long time. No doubt they will write you by this mail, but whether or not I may as well say, some of the brethren in those places are instant in season and out of season, doing their utmost for the spread of the gospel, and continuing steadfast in the Apostles' doctrine. They have many things to contend against. Some of the brethren have gone into the bush and to the diggings, and a few, from whom better things might have been expected, are again sanctioning the popular heresies of the day.

      But I must say a little about the small church in this place. We number nine only, brethren and sisters; but we do not neglect assembling to break the loaf, to exhort each other, and to attend to the one collection for the necessities of the saints. We have a Lord's day school of about 17 scholars, which is chiefly conducted by the sisters, while the brethren journey about six miles to a place called Liverpool, for the purpose of proclaiming the gospel in the open air. This we commenced three weeks ago, when we had only about a dozen hearers, who have since increased to 50. The great obstacle is apathy, for we desire healthy opposition. On behalf of the church,

E. LEWIS.      

B.M.H., 1861, p. 416.

      I see by the Harbinger, that you would be glad to hear from us. I am happy to inform you that the glorious gospel of our Lord Jesus Christ, is becoming more known and appreciated in the colony. Our Bro. Kingsbury labors very earnestly to make known the truth as it is in Jesus Christ. The church in Sydney numbers 28. We meet every

      Lord's day at 11 a.m. to attend to the Apostles' doctrine, the fellowship, the breaking of bread, and the prayers; at 3 p.m. we meet in Hyde Park to proclaim the gospel, and at 7 p.m. we assemble to teach what we believe to be the truth, sometimes delivering a lecture, when the remaining time is taken up in receiving and answering questions. We are very much in want of able teachers, for we have great oppostion to encounter, and from persons, too, who ought to know better. But we rejoice to say, that our Heavenly Father has so armed us with the sword of the Spirit, that the truth brings home conviction to the mind. Like bread cast upon the waters, the results of our labors are seen after many days. We see truth gradually taking hold of the minds of the people, which is matter of great thankfulness to us, as one now and then comes forward to make the good confession. Our Heavenly Father is thus saying to us, Go forward and fear not. I am sorry to say, that at present we have no room in which to meet permanently. We have this day taken the Polytechnic room for a period of three months. We have been circulating the Harbinger and Quo Warranto and there has been such a demand for the Harbinger, that I spoke to Bro. Kingsbury to write for some more copies for the use of the church in Sydney. Yours in the good hope of the Gospel,

WALTER JAMES. Sydney, April 20, 1861.      

B.M.H., 1863, p. 396.

NEWTOWN, NEAR SYDNEY, N. S. WALES.      

      Since our last, four brethren have been immersed into the name of Father, Son, and Holy Spirit. They are now rejoicing in hope of the glory promised to those who are faithful unto death. There are others who are disposed to obey the gospel, whom we shall soon recognize as brethren and sisters in Christ. Soon we may be counted orthodox from our numbers, but we would rather be judged by the truth we teach and the blamelessness of our lives. Thank God, even our opponents are constrained to confess that they find no cause of stumbling in us. They dislike the things we teach, and they counsel their hearers not to hear us. Their tract distributors, on receiving one tract from us in return, never call again; yet many of them hear, believe, and are baptized, both men and women. We have taken the building in the main street, formerly "the Temporary Baptist Chapel," now "the Christians' Meeting-house," where we proclaim the truth concerning the "old paths" on Lord's day evenings, and in the week we meet for searching the Scriptures, allowing every one the privilege of speaking, and by these means many hear and understand. We have held numerous meetings to consider the desirability of appealing for an evangelist and the means of supporting him, and concluded that in the world, so far as known by us, there is no city or colony so much in need of one as here, and no brethren more willing to support one. Can any of you "come over and help us?" Yours in the hope of eternal life,

JOSEPH KINGSBURY. August 20th, 1863.      

E.L., pp. 348-349, 377, 392-393, 434-435.

      "As our brethren had no church in Sydney, and I wished to belong to a church, I wrote to the Baptist Church of which I was once a member under another pastor I asked for admission, though I did not believe in their creed, and I objected to some other things that they practiced. They might also object to me on account of my objections to them, and they might object to me calling myself simply a Christian, with no creed but the Bible. They did not object, but gladly received me. The Rev. James Voller, pastor, was very anxious to know what I objected to. I told him creeds, pew rents, the monthly communion and the title Reverend. He said he had heard of some people who were called Campbellites, who did not believe in the work of the Holy Spirit, and believed strange doctrines. I gave him a small book to read, 'Principles of the Reformation', by Dr. Richardson. When he read the work he exclaimed 'If that be Campbellism, I am a Campbellite from this day.'

      "I said it was Christianity. I supplied him with Mr. Campbell's works, and reform began at Mr. Voller's door-plate. The 'Reverend' was cut off; there were no more pew rents; the supper was administered weekly; the Bible was more read. I felt very much at home with my Baptist brethren. Time passed, and reform went on.

      "Mr Voller's health failed, and he gave up his charge and went to Queensland, saying that, if health permitted, he would plant a church on Christian principles in his new home. An orthodox minister was sent from England to fill Mr. Voller's place, and he put a check on the reform, and caused many of the more enlightened to leave the church and join the Disciples, who had meantime planted a congregation in Sydney."

      "Mr. M ----, who invited me to go to the District of Illawarra, had been immersed, and so had his wife. He had been reading Mr. Campbell's works with his Bible in his hand, and he adopted the Bible alone for his creed, and we three broke the loaf every Lord's day. Then Mr. M ---- began to proclaim the gospel, and others were baptized, and so a little church was organized with fourteen members on the principles of Primitive Christianity, and we met in the court-house at Kiama, six miles from my hut. I was thankful to be able to walk twelve miles every Lord's day to enjoy this privilege. I heard of Bethany College being destroyed by fire, and I asked myself what I could do to help rebuild it. I thought I could make a collection of specimens of the natural history of the district, which was different from that of any other part of the colony, and send it to the museum. . . .

      Our little church at Kiama took a backward step. Some Calvinistic Baptists joined it, and tried to bring their influence against the Scriptural breaking of the loaf every Lord's day, and succeeded in tinging some one or two of the members with Calvinism. One old couple had joined who were very deeply prejudiced against anything but the hard-to-believe doctrines of Calvin. On coming out of church one day she handed me a pamphlet, and asked me if I had

lent it to Mr. H-? I said I had lent it, and many others. This one was 'Sincerity Seeking the Way to Heaven.' She said, with some bitterness, 'That book ought to be burned, and all others like it.' She said I ought to be ashamed to introduce such heretical works. I told her I was not at all ashamed, and would do all I could to enlighten the people more, by lending others. She said I ought to be turned out of the church, and said she would do all in her power to oppose me, and she would burn all the books that I lent that she could get her hands on. I told her I hoped she would pay for them, and I could send for more."

      I heard of a small number of disciples who met at Newtown, a few miles from Sydney. I found my way out there on Lord's day, and at the house of Mr. K--, I found ten or twelve persons who partook of the Lord's supper. I introduced myself to them by showing Mr. Campbell's letter. All were curious to see his chirography. They had heard of him through Mr. Wallis and Mr. King, of England. They were delighted to ask, and be answered, questions about a man whom they had heard of, but of whom they knew nothing. They called themselves Campbellites, and gloried in the name. They called themselves 'Primitive Christians' also, and they were primitive enough; they were forty years behind the times. They had Swedenborgians, and soul-sleepers, and those who believed in the annihilation of the soul after death among them. They also had those who did not believe in paying a preacher, nor in building a house to worship God in, nor in having family worship.

      "It appeared to me that they did not take the Bible, the whole Bible, and nothing but the Bible, for their rule of conduct. After supper they exhorted one another, and exhorted others to believe their theories. They made no converts from the world. They agreed to disagree on many points, but they were one in abusing the sects, and drawing down upon themselves the contumely of the whole community, not undeservedly. They were as a body despised; but not for Christ's sake, as they wished to believe, but for the manner in which they abused all denominations of people. I was told, though I had come from the headquarters of the present reformation, I had much to 'learn if I did not believe in the destruction of the soul after death. Swedenborg was held up to me as a model. I was asked to read their different kinds of books. I said I had the Bible; I needed no other to guide me heavenward. They were anxious to discuss these matters with me, but I told them I was no debater. I had come to hear the gospel preached, and not men's theories, and if I could not enjoy this privilege, I should go elsewhere. They could not refrain from preaching their soul-sleeping doctrines at me, so I had to refrain from going to hear such teaching. They did not succeed in making me a convert, though they tried. I had hoped to make myself useful in the Sunday school, but they had none.

      I liked the members of this little church individually; they were mostly poor people, but of good moral character; but as a church, I could not join them. No spiritual home for me."

H. G. Picton, "Primitive Christianity in New South Wales",
CP, 1897, pp. 205, 212, 236-237, 260, 284-285, 292, 309, 316, 332, 365,

      [Section one contains a letter written by Albert Griffin, the first correspondence from the fledgling movement in N.S.W., a letter which is reproduced earlier in this collection of documents]

      Albert Griffin, for a while did good service to the infant cause, but ultimately drifted out of fellowship. Some time after he removed to Victoria, where he died, having severed his connection with the church he was instrumental in forming. Sister Griffin, we believe, still lives. Faithful to her Saviour she awaits his call. Bro. H. Mitchell, we understand, is still living at Mudgee in this colony, but Sister Mitchell was called home a few years after the organisation of the church. John Standin died about six years ago, and his aged partner followed him to the unseen home about two years since. These both died in the faith. The brothers Edward and David Lewis are still living, the former well known as a loving, earnest and successful preacher whose praise is in many of the churches in N.S.W., Victoria, and N.Z. One of his sons is an officer of the Woollahra church. David is now a school teacher in the country of New South Wales, and has, we hear, joined the Congregational Church. Bro. Simmons, who was an old man at the date of the letter, long since passed away faithful to the last. Bro. Taylor returned to New Zealand, where he died. Bro. Barton also went to New Zealand, and resides in Nelson, where he has done a good and great work, and is much esteemed. Mary Lewis is the esteemed helpmeet of Edward Lewis, and still assists him in his work. The only one lost sight of is Sister Abbott. Bro. Thomas Goodwin still lives, and still worships with the Enmore church, where his voice may often be heard in the prayer meeting.

      But of all those mentioned in the letter, "Joseph Kingsbury, formerly a local preacher," was destined to occupy the most prominent part in the history of the church at Newtown. A man of education and intelligence, combined with strong spiritual vigor and a profound faith in the position he had taken, he was soon found in the forefront "contending earnestly for the faith once for all delivered to the saints." His wife was a true and faithful co-worker, and their home was ever open to the brethren, and ever a centre and workshop of spiritual activity. Her children arose up to call her blessed, and are now among the most active of the followers of the Lord. Bro. Kingsbury--perhaps we should say father Kingsbury--is an elder of the Enmore (formerly Newtown) church, and an active worker. He cannot be otherwise while he lives--he is built that way.

      Converts were not made readily in those early days, and each one baptised had to be fought for, and captured after much effort. To unite with so small and despised a flock meant some amount of sacrifices and a clear conviction of the scripturalness of the position advocated. Converts may be gained more readily now, but it may fairly be questioned whether so large a percentage of them have so clear an understanding of the principles they adopt, or such an intelligent and firm grasp of their duties and privileges as unflinching advocates of New Testament Christianity. Of the original sixteen, all, with the exception of two, "continued steadfastly in the apostles' doctrine." Seven were "faithful unto death," and of the seven survivors, at least five are still, after an interval of nearly half a century, engaged in active service. This is a good record.

      In our next we shall give a sketch of the history of the Newtown church.

      The meetings of the little band were first held in the house of Bro. Albert Griffin. This building, which may be called the birthplace of the church, is still existing at the corner of Pitt and Goulburn Streets. But before long the brethren, for the sake of convenience, met at the residence of J. Standin, and shortly after the meetings were transferred to Dr. Kingsbury's home at Enmore, where they were held for some years. The next move was to a small house on the Newtown-rd., where on one occasion some one got in the back and stole the wine used at the Lord's table. It was soon felt that in order to permanence and prosperity the church must have a building of its own, and at a meeting on March 9th, 1857, it was decided to purchase 33 feet in Australia-st., Newtown, for £51. 4s. 8d., and a building committee was appointed. But the site was not suitable for a church building, and after being held for a few years was sold to Bro. T. Andrews, who still resides there.

      On March 10th, 1863, it was decided to rent from Mr. Whately a large room in King-st., Newtown, built as a paint shop for vehicles. It had been done up for the Baptists, and was known as the "Temporary Baptist Chapel." Bro. Chase provided planks which were manufactured into homely seats, and the church now entered upon the public phase of its existence. The proclamation of the gospel was commenced here on March 15th, 1863, the speakers being Bren. Kingsbury and E Andrews, J. Standin presiding over the meeting. There was no lack of preachers at this time, as we find that on the following Sunday night Bren. Saxby and Standin held forth, and the next week Bren. Goodwin and Day. The last named afterwards occupied a prominent position as an evangelist in N.S.W. and S.A. The building, we are informed, still remains, and is now used as a bootseller's shop.

      In May, 1866, the church removed to the Oddfellows' Hall, Newtown; but before this (October, 1865) 40 feet of land was bought in King-st. for 120, and as soon as the church was in a position to do so a chapel was built which was opened early in 1868.

      In the meantime the brethren had not been idle in the work of the gospel. The founders of the church were men of strong convictions and were mighty in the scriptures. Some of them had been local preachers and they all appear to have been fond of argument.

      When Albert Griffin commenced his work Mr. Andrews senior (father of the Andrews families so well known in Enmore and Rockwood) induced Mr Kingsbury to meet him in order to confute his arguments, instead of which Mr. K. was himself defeated and taken captive. J. Standin was sent by his denominational brethren to correct the heresy into which the Lewis's were falling, but after much reasoning and searching of the scriptures he admitted they were right and was baptised with them. Men of this stamp were not to be kept silent because they had no public building in which to preach. The racecourse (now known as Hyde Park) was open to the public, and the climate being all that could be desired for open-air meetings the greater part of the year our zealous pioneers soon became prominent out-door preachers. It is possible that had they at this early period a central building to which to invite the public much greater progress would have been made. Bro. Kingsbury was the leader, but he was well supported by J. Standin, T. Goodin, E. and D. Lewis and others as preachers, and by several who did not take part in the preaching. The speakers were men of war, and most of them denounced sin and sectarianism in no measured terms. Bro. K. was especially outspoken in his denunciations of Romanism, and was more than once in actual danger of bodily harm. On one occasion a powerful Irishman interrupted the preacher with "Be jabbers, an' if ye were in Tipperary ye wouldn't talk of the praste in that fashion." It was evident that had sufficient encouragement been given him the disturber was prepared to resort to force there and then, but ultimately order was restored. At another time Mr. K. was standing on a stone surrounded by a few friends and a large number of Roman Catholics, who endeavored to stop his preaching. As the opposition gathered force a friendly Catholic, named Callaghan, urged him to leave. Other friends also endeavored to persuade him to quietly retire, until the preacher, losing all patience with them, loudly exclaimed that he "would not move if his bowels were torn out." His determined attitude and language had a good effect, and ultimately the meeting broke up without further disturbance. On another occasion, however, they were not so fortunate. Dr. Kingsbury was being so persistently interrupted and contradicted by a noisy R.C. that a good brother with more zeal than discretion, and provoked beyond all endurance at the vile language of his Irish opponent, suddenly delivered him a blow in the face straight out from the shoulder and knocked him down. The confusion that ensued may be imagined. An abrupt termination was put to that day's preaching. The offending brother was brought before the church and confessed his fault and his penitence, but so keenly did he feel the loss of his patience and the discredit he had brought upon the church by his ill-judged blow that he would never after speak in the open-air meetings in Hyde Park.

      Steadily the church increased in numbers. The new converts in those days were taken to the Wooloomooloo Baths and immersed in the presence of great crowds. From a list of members compiled on August 17th, 1865, we learn that 124 in all had been received up to that date, of whom 78 remained in fellowship, several having died and others removed from the district.

      The first evangelist engaged in N.S.W. was Bro. E. Lewis. He was very much esteemed as a man of strong convictions and a good speaker. He was withal a loving man and his gentle spirit led him to be less severe in his denunciations of sectarianism than were most of his coadjutors. "Speaking the truth in love" seems to have ever been the principle, by which he was guided in his advocacy of primitive Christianity. In church business meetings, also, when feeling sometimes ran high, Bro. Lewis was ever among those whose remarks tended to peace and unity. At a business meeting held on December 18, 1864, a resolution was passed "That we give a unanimous call to Bro. Edward Lewis to do the work of an evangelist." The chairman, Bro. Whately, we are informed, "then proceeded in the name of the church to call upon Bro. E. Lewis to do the work of an evangelist. Bro. Lewis responded to the call of the church." He commenced his labors on January 1, 1865, and significantly enough at the next church meeting, February 2, a committee was appointed to ascertain cost of baptistry. Bro. Lewis pleased the church, but did not please E. Lewis. An evangelist requires to have faith in God, faith in his fellow-men and faith in himself. While our preacher believed in God and humanity he was lacking in self-confidence. Owing to this it was with much reluctance that he accepted the unanimous call of his brethren, and after struggling unsuccessfully for awhile against this weakness he, to the regret of the whole church, persisted in resigning his position. The success of his after life has proved that his brethren were right and he wrong, but nothing could convince him of this at the time. In May, 1866, he left with his family for New Zealand, after being entertained at a farewell tea.

      The church was essentially aggressive, and from the early minutes we learn that the work was not confined to the immediate neighborhood. Those who were scattered abroad went everywhere preaching the gospel. As early as June 2, 1864, we notice a reference to the church at South Creek (now St. Mary's near Penrith), which had been formed by Newtown brethren. This little church continued for many years, but has long ceased to exist. Its influence, however, is not dead, as its members, moving elsewhere, carried the old banner with them. A church was also organised at Bethany, now known as Fairfield, and it was here that Bro. T. Andrews, for nearly thirty years an officer of the Newtown church, was baptised on November 6, 1859. Bro. J. Bardsley was also immersed at Bethany in 1864, his wife, who was baptised in Scotland, having united with the church a few months before. Like many others Bro. B.

preferred the quietness and solemnity of a baptism at Bethany to the publicity and scoffing that were sometimes connected with the immersions in the Wooloomooloo baths. Bro. Bardsley and his sister wife are perhaps better known among the brethren than any couple in N.S.W., and the fame of their hospitality has extended throughout the colonies. It is not long since Bro. Bardsley wiped off the debt on the Enmore property with a cheque for £1,000; but this is only one incident in a life of applied Christianity, which has endeared him and his (if possible) still more hospitable helpmeet to the hearts of all who know them. Bro. B. was immersed by Bro. Stillman, sen., who still lives at Fairfield, and although the church has died the truths there taught are still being repeated in other parts of the colony and the seed there sown is still bearing fruit.

      The Enmore Sunday School is the largest we have in N.S.W. and could easily be considerably increased if there were accommodation for the children. It was on June 2, 1864, that it was resolved to hold a meeting to consider the advisability of commencing a school. We have no records of that special meeting, but it is certain that it was decided in the affirmative, for on Tuesday the 19th of July a tea-meeting was held, tickets 1/-, the profits being devoted to the purchase of books for the school. It may seem strange that for twelve years the church existed without a school, but the fact is that even now we are only just beginning to realise the value of school work. The day will come when we shall readily spend £10 where we now haggle over spending 10/- on this cheapest, most efficient and most profitable department of gospel work.

      With the increase of years and experience the church grew wiser and stronger, details of discipline and matters of petty business were gradually relegated to the officers and bones of contention carefully buried. Here and there churches may possibly still be found which have not learned that it is not necessary to call a special business meeting of the church to pass a resolution to buy a broom and another meeting to pass the bill for its payment, but most of our churches having outgrown the infantile stage have put away childish things. After entering the new building in King-st. the church entered on a time of steady prosperity, and the opening of the new Tabernacle, Enmore, was the opening of still wider doors of usefulness and progress. Under the able ministration of such men as Lewis, Moysey, Forscutt, Watt, Walden and others the church has become strong, and there is probably no church in Australia in a more united and prosperous condition to-day than the church of Christ at Enmore.

      Our next paper will deal with the genesis (and exodus) of the early work in the metropolis itself, the history of the Sydney church.

      No record appears to have been kept of the commencement of the church in Sydney. As we have seen the meetings of what was afterwards known was the Newtown church were begun in Sydney, but were soon removed to the suburb most convenient for the majority of those in fellowship. It would appear, however, that very early a second church was formed in the city, and in the church records before us we find the minutes of a business meeting held on August 26th, 1857. Those present were Bren. Eastlake, Walton, Bennett, James, Kerr, Woolacott, Stephens and Taylor. But it would appear that this was not the first meeting, as a resolution was carried "That at a subsequent meeting, two brethren be chosen as deacons to supply the vacancy caused by the proposed removal of Bro. Bennett to Melbourne, such choice to be made by the brethren residing at Sydney and Newtown." It was also resolved "That the Fellowship of Sydney be kept as a separate fund, by the deacon or deacons in Sydney, with the understanding that the brethren in Newtown have aid from the same in case of need." At the next meeting it was decided "That Bro. Stephens act as elder pro tem" and "That Bren. James and Kerr act as deacons pro tem."

      From March 21, 1858; to May 6, 1860, no minutes of meetings were kept, but on the latter date Walter James and Thomas Dartnell "Were set apart and ordained elders," and Gabriel Bennett and James Kerr deacons. A complete list of the members "composing the church meeting in Royal Polytechnic, Pitt-st., 20th May, 1860," consisted of twenty-five names, which are entered on the minutes.

      The next meeting of which a record has been preserved was held on December 3rd, 1862. This was a special meeting at Bro. Veney's, "To consider the scripturalness of the wine now used at the Lord's table." Bro. Marks presided. A previous meeting is referred to at which a resolution to use unfermented wine had been passed and an effort was made to rescind it. After much discussion the meeting was adjourned to the 10th and the 17th, J. Kingsbury presiding on both occasions. Ultimately the original resolution was confirmed and it was resolved "That the fruit of the vine be used, procured from unripe grapes until the ripe fruit can be procured." This was carried unanimously and thus the burning question was settled.

      It would appear that the church was now meeting in the Hebrew Schoolroom, as a business meeting was held on March 3rd, 1863. Much of the business for several meetings consisted of matters of discipline and the discussions of personal misunderstanding. Sunday evening meetings were now being held and the following resolution was gravely passed at a business meeting:--"That any brother wishing to take part in the Lord's day evening services may do so by putting his name down on a list." Only two were allowed to conduct the meeting, and the elder brethren were to have the precedence. We do not know how this decision worked in actual practice, but we fear that if adopted by city churches now it would hardly be an unqualified success.

      But perhaps one of the most peculiar motions passed was that on Feb. 7, 1864, "That we meet the next Lord's day at half-past two o'clock to consider what is the gospel." That this proved a most interesting theme is indicated by the fact that the meeting was adjourned several times and that discussion extended over several weeks. Finally on another motion for adjournment an amendment was carried "That we shelve the question for six months." From some later references in the minutes we gather that some of the followers of Dr. Thomas had united with the church and were endeavouring to advance their Christadelphian ideas in the hope of gaining over the church. In this they were unsuccessful, and finally on July 24, 1864, as two of them refused to recognise other members as Christians they were withdrawn from and peace restored to the assembly. Dr. Kingsbury was requested to "write to the British Harbinger to inform it of the action the church had been compelled to take with certain brethren holding the views propounded by Dr. John Thomas!'

      Early in 1865 the Sydney church co-operated with those at Newtown, South Creek and Bethany in forming an evangelist committee for the extension of the gospel.

      In June, 1865, a proposal was made to amalgamate with the Newtown Church, which was negatived. Many were however, in favor of taking this step, and in August Bro. Gilmour again unsuccessfully moved in this direction. It seems that the funds of the church were insufficient to pay the rent, and in view if this it was finally decided unanimously on Nov. 12 of the same year to discontinue the meetings, and a week later a motion was passed "That we cease to meet as a church and agree to meet with our Newtown brethren from and after this day." The books, &c., belonging to the Sydney Church were given to Newtown and the congregation in the city ceased to exist after an existence of eight or nine years.

      A list in the early part if 1865 contains thirty names. Among these are some very familiar among the brotherhood to-day. Thomas Hawkins, who now resides at Prospect and who is well known to all the Sydney churches as an earnest and faithful disciple and preacher, was one of the most prominent members of the latter years of the church. Robert Gilmour, now laboring so successfully at Merewether, was a member of the first Sydney church. Bro. G. is well known also in S.A. and N.Z. as an evangelist. Henry D. Smith, who for over twenty years has been the popular and much loved minister of the church at Hindmarsh, S.A., was another, and the minutes in his handwriting are the clearest and most comprehensive in the book. These brethren did good service when for a brief period the cause was in danger of being wrecked by the sophistries of Christadelphianism. Who can say how much of their fitness for the prominent positions they were called upon to occupy was due to the training received in the discussion of those early days? It is certain that although the church for a time ceased to exist the work was not a failure, and among the converts were some who had much to do for the cause of primitive Christianity in later days and in other places.

      The first church in Sydney disbanded to unite with the Newtown church on November 19th, 1865, after a somewhat chequered existence of over eight years. Eight months later, on July 18th, 1866, at a preliminary meeting, it was decided to form a new church and on Lord's day, July 22nd, at the house of Bro. Waters, Riley-st., Surrey Hills, Sydney, the following met as a church of Christ; Walter James, Gabriel Bennett, Robert Waters, John Roberts, Henry D. Smith, Grace James, Mary Ann Roberts and Elizabeth P. Smith. Four of these were from the Newtown church and received a letter of commendation. It was resolved to hold the meetings in Bro. Water's house, and H. D. Smith was appointed secretary and G. Bennett treasurer. Several other brethren soon united with the little church. The first baptisms took place on November 18, when four believers were immersed and two more on December 9th.

      From the very commencement the church appears to have been much more vigorous and aggressive than its predecessors, and by April 14 of the following year it had become too large to meet in a private house, and it was resolved to rent the Oddfellows' Hall. On May 12, 1867, the church then consisting of about 30 members, decided to co-operate with the other churches in the formation of an Evangelist Committee, "especially as a suitable brother, lately from New Zealand, was in Sydney, named Matthew Wood Green, highly recommended by the churches in Manchester, England, and Auckland, New Zealand, as a public speaker." The Committee engaged Bro. Green and at the next business meeting, June 9, a motion was passed "That Bro. M. W. Green be invited by this church to take the oversight thereof, and to set the church in order." Districts were arranged, and brethren and sisters appointed as visitors to all the members and it was shortly after decided to hold business meetings quarterly. In August a difference of opinion between Newtown and Sydney as to the powers of duties of the Evangelist Committee led to the dissolution of the Committee, and in October the little church pluckily undertook the sole responsibility of the support of Bro. Green, some assistance being rendered by individual brethren from Newtown. It was a wise step, and under the able preaching of the new evangelist the church made rapid headway, the meetings being large and accessions numerous.

      On April 1st, 1868, three motions of interest were passed:--1st. To unite with Newtown in a letter of condolence to H.R.H. the Duke of Edinburgh on the occasion of the attempt made in Sydney to assassinate him; 2nd. The appointment of Bro. Green as a representative of the Sydney church (he also represented Newtown) at the annual meeting of churches in Melbourne; and 3rd. The appointment of a building committee which was empowered to purchase land and erect a church house. We may mention here that Bro. Green made such good use of his time and opportunities in Melbourne that he collected £100 towards the building fund while there. On May 28th, 1868, it was decided to adopt the envelope system of collecting the Sunday morning contributions, which at once led to a considerable increase of

income. But after a while this method was neglected, and we find that on January 6th, 1874, it was resolved to revert to it again, when, as before, there was an immediate improvement in the receipts.

      The amount collected during the quarter before the envelopes were used was £16 1s. 4d., and the next quarter this jumped to £32 16s. 7d., and the following three months it amounted to £41 5s. 9d. We were under the impression that the use of envelopes was a "modern innovation" in our churches, but we find it in full working order in Sydney nearly thirty years ago. This systematic and business-like method deserves to be better known and more widely adopted.

      The new chapel in Elizabeth-st. was opened early in 1869, as we find a business meeting was held in the building on the 27th January, and it remained the home of the church for nearly a quarter of a century. Many are the pleasant memories associated with this building, the spiritual birthplace of hundreds of souls. It still remains in the possession of the church and is now rented by the Boys' Brigade. There are many worshipping in the more handsome and commodious City Temple, Campbell-st., who look back with pardonable regret to the happy times spent in the plain chapel in Elizabeth-st., and the older members love to talk of the struggles and triumphs of the early days. On November 6th, 1869, Bro. Green handed in his resignation, having decided to accept an engagement with the Swanston-st. church, Melbourne, and thus terminated his eventful work in Sydney. He found the church small and homeless, and as the result of two and a half years' labor left it strong, prosperous, and in a comfortable home.

      In April, 1870, S. H. Coles from Victoria came to take up the work and remained two years in Sydney. During part of that time his labor was divided between the churches of Newtown and Sydney under the direction of an Evangelist Committee. Under his supervision a needed work was done in the matter of church discipline, and several unfaithful brethren were withdrawn from. In looking over the minutes of this period we were struck with the number of members who fell through drink. It is probable that a faithful record of all our churches would show that drink has been the chief cause of hindrance in the church as out of it. Owing to the healthy change of sentiment which is being manifested by the brethren towards the drinking customs the influence of the great curse is not felt so much now within the church as in former times, but strange to say there are still members to be found, so blind or so indifferent as to trifle with this power of Satan, and as a result, withdrawals from fellowship on account of drunkenness are not even yet entirely a thing of the past.

      Bro. Coles removed to England early in 1872, and T. Wright succeeded him. He only stayed about six months and then removed to Queensland. The church remained without an evangelist for nearly two years, the preaching being done by various brethren from the two churches. It was soon found that in order to progress it was requisite to support a qualified man to devote all his time to

preaching and pastoral work. In April, 1873, O. A. Carr spent a few days in Sydney on the way to the United States, when under the inspiration of his presence 86 was collected to pay the expenses of a suitable preacher from America. It was not, however, until 28th of May in the following year that Bro. and Sister Haley arrived. He labored successfully for about two and a half years, and then to the great regret of the church left for Dunedin.

      Of the later history of the cause in Sydney it does not come within our purpose to write, nor of the work done by Brethren Strang, Troy, Floyd, Shepherd and Colbourne, all of whom labored with the church. The comparatively recent purchase of the large and substantial "Freethought Lyceum," erected by "Freethinkers" who could not keep the interest paid on the building debt, will be fresh in the minds of all. It is only three or four minutes' walk from the old chapel, and in this handsome building, now known as the City Temple, the church, which numbers about 260 members, is comfortably housed. Bro. P. A. Dickson preaches to good audiences, and there are indications of a still more prosperous future under the divine guidance, and by the exercise of that common sense which is so essential to true spiritual progress.

      In addition to the churches at Enmore and Sydney there are others in the suburbs. The first to have a claim upon our notice is that at Rookwood. Rookwood is ten miles from the city on the line to Melbourne, and here the Necropolis of Sydney is situated. This cemetery is probably the largest and best laid out in Australia. Two trains a day convey the corpses and mourners to the centre of the ground, where there is every convenience. Large as the cemetery is it has recently been extended. Almost every denomination, even to the Mormons, has a compartment of its own. We are glad to say that the Disciples have not availed themselves of the privilege of having their remains kept apart from others. They plead for the union of Christians while alive, and do not approve of their being kept separate when dead. The power of sectarianism must be strong indeed when it pursues a man even beyond the portals of death. If sectarians could have their way, heaven itself would be divided up into various compartments duly defined and labelled.

      But it is not of the dead, but of the living we are writing. We are informed that the church at Rookwood is really a continuation of the church at Bethany or Fairfield as it is now called. In a former article we stated that this little church had been dissolved. It appears, however, that as two of its members, Bro. and Sister E. Andrews, were living at Rookwood, four miles nearer Sydney, the little assembly, which had been meeting in the house of Bro. Stimson senr., resolved to remove its meetings there, and about twelve years ago they commenced in the Temperance Hall. The work prospered, and two or three years later they erected a neat little church building,

to hold about 150, in a good situation. As the church is not well supplied with speaking ability and has not been financially strong enough to support a preacher, the progress has not been rapid. Bro. E. Bagley and Bro. Gilmour have each labored there for a short time with the help of the Conference Committee. If the church lacks in the gift of platform eloquence it is not deficient in staying power. Bro. E. Andrews has the organ of stick-to-it-iveness very largely developed, and this, combined with his love for the simple truth, enables him to hold the fort. The Andrews family are apparently the principal portion of the church, which numbers under 30 members. There is also a Sunday School and a regular week-night meeting. The Sunday speaking is principally done by brethren from the Sydney churches. There is a rather heavy debt on the building, but this is being gradually reduced. Altogether the outlook for the Rookwood church is by no means a dark one.

R.C. Gilmore, "Churches of Christ in New South Wales" in J. H., pp. 305-306.

      The introduction of the seed of the movement to restore the original Apostolic Christianity in its doctrine, its ordinances and its fruits, dates back a little more than fifty years. John Hodges and Wm. Stimson are the two of whom we have the earliest intimation as being divinely used for this purpose. These men do not appear to have been so conspicuous in the public advocacy of the truth as some others who came in later on, and this may be one reason why we have heard so little of them. The writer of this met them both at Fairfield about 9th November, 1863. Since then Wm. Stimson has in a quiet way helped to further the work that he was instrumental in introducing to this State. His children have grown up devoted to the cause he loved, and his son Joseph is at this date (1902) Treasurer of the Home Mission Work, and an office-bearer in the church that worships in the City Temple, Campbell-street, Sydney.

      During the ten years, 1851-1860, tracts, pamphlets, and books were obtained, read, lent, and their contents discussed with intense interest. The claims of the Lord Jesus as Son of God, Saviour, Prophet, Priest and King, were pressed upon the attention of the public. One result was the making of disciples, and their burial in the one baptism commanded by Christ into the name of the Father and of the Son and of the Holy Spirit. Another result was the gathering of these disciples into assemblies, or churches. In these meetings the disciples, on the first day of the week, engaged in the worship of God the Father, through the mediation of the Son, in or by the direction and power of the Holy Spirit.

A.C., 1902, pp. 68-69.

      Bro. Kingsbury is one of the honored pioneers of New South Wales, and below he tells but a small bit of his great life's story. Our idea is that these great men and women should be honored with words of praise while they are with us. On another page is a picture of this old hero and below is his story:

      My family record makes known to me that I was born on October 24th, 1816, at Marsh Farm, near Taunton, Somersetshire, England; and at the age of three weeks I was taken to the minister of the Church of England, and my catechism taught me that I was then made a member of Christ, a child of God and an inheritor of the kingdom of heaven, and that I was named Joseph, so you see I was made a Christian at a very early age. I grew on, and at five years, or about that time, I began the first part of my life I remember. I grew like other boys in sport, went to school, learned to fish and swim, to shoot, to say bad words when angry and fight when insulted, loved my mother and family and at twelve years helped my father in his practice as a veterinary surgeon; I was bound apprentice at fifteen until twenty, served my time and commenced work for myself in a village two miles from the town where my parents lived, and now began my religious life. I became deeply convinced of sin first by the preached word by a young student from the Congregational College from the text "But know that for all these things God will bring thee into judgment." I began to pray and read the Bible, was on my knees every day, earnestly intreating God to forgive me, and for two years I had no peace. I joined the Congregational Church, became the superintendent of the Sunday School. The Methodists commenced to preach and hold weekly meetings in the school room and I went to hear them; I began to be captivated by their zeal and earnestness, and began to meet in a class and tell my feelings weekly. I soon began to pray in their meetings and to exhort in the absence of the preacher, who purposely kept away that the meeting might urge me to speak. I was soon noticed to preach my trial sermon, and I passed into the rank of local preacher, and so began my preaching life. I now got over head in love with the daughter of the clerk of the parish; kept her company two and a quarter years, and married her in the village church, and so began my domestic life. For fifty-seven years she helped to make me what I am financially and spiritually; our prayers were never hindered. After three years we emigrated to this good land; sixteen weeks on the voyage in the good ship Coromandel, Captain Neal commander. I took my turn in preaching during the voyage with the late Dr. Forsaith, the Congregational preacher at Parramatta, and Mr. White, Wesleyan preacher in New Zealand. I landed here and began to preach Methodism every Lord's day, but I became disquieted in my mind more and more as I read and studied the New Testament, as I could not find the name or the thing there. About this time I was requested to visit a young man who had just married into their family, to remove his doubts, as he was sceptical about

the Holy Spirit; I went armed as I thought with the sword of the Spirit, the word of God, I found him courteous and open to conviction, and he assured me he believed in the Holy Spirit and its work, and opening his New Testament requested me to show my evidence that the Spirit worked on the heart without means; I gave him the portions such as, "My Spirit shall not always strive with man," and "Beareth witness with our spirit," etc. But where is it said immediately upon the heart without the Word? He quoted the cases where the work of the Spirit is spoken of, the Eunuch, the Jailor, the Pentecostians, the Samaritans, etc. I left him more perplexed than ever. I sought proof for my Methodist doctrine but found none. I began to preach a different answer to those enquiring, What shall I do to be saved? I gave the same answer that the inspired Peter gave the thousand on the day of Pentecost, and I soon got into trouble, as it cuts up root and branch Methodism and every other ism. They tried me at the quarterly preachers' meeting, and when the question came, Does he preach our doctrine? then the strife began. At last, at two o'clock in the morning, and I refused to be tried by the Watson Institutes but by the Bible, I said, "Well, brethren, I gave you a pledge, if my preaching disquieted you, I would consent to the removal of my name form the plan; and I now redeem my pledge," and so my work as a Methodist ceased. I continued my preaching in the park every Lord's day, and soon, determined to obey the Lord, I made request to be baptised, and on Lord's day morning went out to the river and was immersed with Ed. Lewis, David Lewis and John Standin. The same morning (September 4th, 1853), we met to break bread and drink of the cup in memory of our Lord and attend to the fellowship and the apostles' doctrine and the prayers. We went on our way joyfully, and from that time the Lord added to our number the saved, most of whom have fallen asleep in Christ, and some continue to this day and ornament the church of God. When I was immersed my pocket was baptised with its contents, and I started on my new life with a purpose to devote a part of my weekly income to the Lord, and often told my brethren that I hoped to see the time when the church here would contain fifty brethren heads of businesses and families, who would be able to place a piece of gold into the treasury, and then we should be able to meet all expenses honestly, and send five good men to preach the gospel to all in this land. My idea has not been realised, but by God's help I have been fully able to act according to my purpose, and more abundantly may the Lord help me to teach the numbers that are now coming into the church how to give, that we may finally hear him say, "Well done!" Now let me say I have tried to teach by my mouth and life never to neglect the assembling on the first day of the week. My life has been busy, yet in the two thousand five hundred and forty eight first days, never but once have I been hindered in breaking the memorial loaf. I may say with a thankful heart that this record has scarcely been exceeded. Now I have come to the time of life in which I wait my call to the family above, and shall be "happy if with my latest breath I may but gasp his name, preach him to all, cry in death, Behold, behold the Lamb."

      Geo. T. Walden writes as follows concerning Dr. Kingsbury:--

      I have known Dr. Joseph Kingsbury for over thirty years, and intimately for nearly six years. He has been the elder of the church of which I am preacher. He is one of the most gracious and encouraging helpers I have ever known. He never misses a meeting unless ill enough to kill a score of the ordinary church members. He is generous to a fault. He could build several church buildings with the money unworthy people have obtained from him. He has not a single enemy in this community. Three generations have known and loved Dr. Kingsbury. If he had the fees due to him from patients he could keep our Foreign Missionaries going for five years. Though at his age he is necessarily debarred from much service, he still presides with grace and dignity and speaks with power. I believe he is the greatest single factor, humanly speaking, in our success as a church. Not a day passes without fervent prayer for the preacher and members.

      Dr Kingsbury is one of the truest instances of a man growing old gracefully. He is tender, patient, kind in his judgment of others, and all his influence tends to keeping "the unity of the Spirit in the bonds of peace." His children and grandchildren are a credit to him and a strength to the church. Dr. Kingsbury is the most successful man in New South Wales in the treatment of fever and wounds. Some of his cases are wonderful. Even now people come from far and near for his advice and skill. As an illustration of how he is regarded in the community: I got a cabman (a Roman Catholic) to drive the doctor to the annual meeting of the Dorcas Society. When I asked the cabman his fare, he refused to take any, saying, "Dr. Kingsbury has done too much for me and mine to charge him."

      The doctor is very faithful to the plea for a return to "primitive Christianity in its teaching and life," but he "speaks the truth in love." When he is "called up higher," great will be our loss as individuals, as a church, and as a community. We shall all say like Elisha, "My father! my father! the horseman of Israel and the chariots thereof." He is an example to the flock over which God has, made him a shepherd. He is a man of strong convictions, and is not slow to express them. He hates tobacco and the drink, and does not eat nor drink tea. Through his influence we have not an officer who smokes, and very few church members. Many of our members are water drinkers. No man could be elected an officer of our church who was not a total abstainer. Wherever I go in N.S.W. I get messages of love for "Old Dr. Kingsbury." Happy the preacher and church that have such a bishop!

      Rich has been his life in good deeds! And when the chariot of God comes for him may his mantle fall on us all and make us more like him in faithfulness to duty! Long may he be spared and richly may he be blessed! He works hard and lives economically that he may put his gold piece into the Lord's treasury every Lord's day. I am glad you are putting his picture in the CHRISTIAN. No better face has ever

adorned its pages. I suggest that every member that needs the example of a man who gives liberally, works heartily, prays fervently, judges generously, loves truly, to frame the doctor's picture and hang it up where it can be seen, and when you and your children look at it tell them he was all one could desire as a worker in the vineyard of the Lord. As Ian Maclaren wrote of one of his elders, "His loyalty to our Lord he proves not by words, but by unaffected consistency, godly living, and by the most self-denying service of the church. In her cause he never slackened or wearied; to her affairs he gave his best energy and ability. He grudged no pains, no time, no thought. If any one was willing to help the church for her sake he valued him. If any one belittled the church he found it hard to think well of him, and outside his home the church is his chief interest in life. Through all his actions and his thinking ran this golden thread of simple loyalty to what was true and good. He is incapable, by the creation of God, of affectation, duplicity, tricking or falsehood in any form, or to any person. He carries in him an undivided heart, cleansed from personal vanity and private ends. Wherever the light fell he followed without hesitation. He loves truth in the dress to which he is accustomed, and thinks none the less of her robes because they are old; but if it pleased the Lord to reveal himself in other ways it was not for him to refuse the revelation. He preferred the former methods of work and worship, but if others would further advance the kingdom of God he is willing to adopt them f or he has no other purpose but to serve Christ. And now as he nears the crest of the hill, and almost sees the lights of heaven, we know the Master will say to him, 'Well done, good and faithful servant, enter into the joy of the Lord."

J. H., pp. 400-401.

      EDWARD LEWIS is one we delight to speak of as the "grand old man" of the New Zealand churches. Full of consecrated enthusiasm, firm in his faith in the adaptability of the Primitive Gospel to the spiritual wants of the age, gentle in manner, genial in disposition, tender with the erring and full of sympathy for those in trouble, Bro. Lewis has exercised a wonderful influence as a preacher and teacher amongst our churches. We leave our aged brother to tell the story of his life in his own words, and the narration of his "pilgrimage" will be found of deep interest, especially to such as have the pleasure of a personal acquaintance with Bro. Lewis:--

      "Born 21st July, 1831. Birthplace, Newport, South Wales. My parents were pious, earnest believers. We left for Wellington, N.Z., in September, 1841. My father and another (Wesleyans) started the first Sunday School in Wellington. In 1843 we removed to Sydney. In 1850, commencing to preach and coming much into contact with the late Dr, Kingsbury, I soon became unorthodox, and I was the first of our little band to sever connection with Wesleyan Methodism. Mr.

Kingsbury defended me in the leaders' meeting," which action soon brought conclusions between himself and his Wesleyan brethren. John Standen soon followed, and my younger brother David. For a considerable time we were without any church. We had thrown over human religious & organisations, but had not discovered the glorious constitution of the Church of God. However, as time went on this came to us also. Always together in preaching on the Hyde Park and in Bible Classes discussing, the four of us were immersed in Cook's River upon the confession of our faith in the world's Redeemer in the month of September, 1853, by Albert Griffin, and this was the beginning of the present Enmore church. Those then baptized with me, and the brother who baptized, have all passed away, and I alone am left. For some five or six years we regularly preached in Sydney on the park and in hired halls, and this was how the present Sydney church was planted. In or about the year 1863 the elders of the church at Newtown formally, by laying on of hands, set me apart for the work of Evangelist. It was done around the Lord's Table, and in the presence of a crowded company.

A.C., 1913, p. 499.

      On Friday, May 23, at 4.30 p.m., the spirit of Bro. Edward Lewis took its flight to be "For ever with the Lord." He was known all over Australasia as "the Grand Old Man of the New Zealand Churches," and the news of his passing away will revive the most tender and affectionate memories in the minds of hundreds of people who benefited and were blessed by his life and teaching in the years that have gone. Born on July 21, 1831, at Pillgwenlly, Monmouthshire, South Wales, he came to Wellington, N.Z., with his parents in 1842, when he was eleven years of age. His father was the superintendent of the first Wesleyan Methodist Sunday School in N.Z. The following year the family removed to New South Wales. On July 31, 1852, at the house of Albert Griffin, corner of Pitt and Goulburn-sts., Sydney, he was married to Mary Andrews, the ceremony being performed by Mr. Benjamin Chapman, Methodist minister. At an early age he was connected with the Wesleyan Methodists, but in August, 1853, having received from the New Testament Scriptures the fuller light of divine truth, he was baptised, along with Joseph Kingsbury and John Standen, by Bro. Albert Griffin. For nearly 63 years he has been a loving, faithful and fearless preacher of the gospel of Christ, and an honored instrument in God's hands in leading hundreds of men and women into the knowledge of the truth as it is in Jesus.

      On Lord's day afternoons, for several years, he used to speak in the open air in Hyde Park, Sydney, to the crowds who resorted there, inviting and answering questions at the close of his discourse; and this arduous training helped him greatly and fitted him for the strenuous work of his after life. Many times he has been engaged in public discussion with sceptics, sectarians, Spiritualists,

Freethinkers, and Seventh Day Adventists. With a quiet, patient dignity and strength, born of his unfailing trust in God, and wonderful knowledge of his revealed will, he always emerged from these contests with credit to himself and the church, winning the admiration and respect of friends and opponents alike.

      The cause of New Testament Christianity, both in Australia and New Zealand, has had in him an able and uncompromising advocate. During his three years' engagement with the church at Prahran, Victoria, there were 103 additions to the membership. Many to-day can look back with thankfulness and pleasure to the time when he labored there, and to the work done by him in connection with the church at Enmore (Newtown) and the surrounding districts. In New Zealand he has labored faithfully at Dixon-st., Wellington; Auckland, Albert Land, The Thames, Christchurch, Nelson, Spring Grove, Wai-iti and other places. He will long be remembered for his unswerving loyalty to the truth; for his humility, and for his teaching upon such subjects as "The Love of God," "The Church," "Organic Christianity," and "The Plan of Salvation." We miss his erect and noble form, and that glorious voice of his, so powerful, and yet so sweet and musical.

      On July 31 of last year, Bro. and Sister Lewis occupied the central position in a large and happy company of relatives and friends at Belgrove, when they celebrated the 60th anniversary of their marriage day.

      Bro. John Bardsley was born at Oldham in Lancashire, England, march 23rd, 1829, and is therefore 67 years old. He came out to New South Wales in 1856 and settled in Sydney. He married his present wife a year later, and shortly after both joined the church at Newtown. Bro. W. Stimson immersed Bro. Bardsley at Fairfield. The church consisted of some staunch and worthy brethren, among them Brethren Whately, West, John Standin and Marshall. These have gone to 'that bourn whence no traveller returns' but we have still with us our well-known Bren. Dr. Joseph Kingsbury, R.C. Gilmour, T. Andrews, Hawkins and, Goodin. Bro. Bardsley is well known throughout the Australian colonies. He is a staunch disciple and supporter of the church. He at all times manifests great sympathy with the evangelist and his work, and his home is the resting place and favorite resort of all the preachers. His devotion to the church was proved in a remarkable manner about twelve months ago. For some years past he had been anxious about the debt of £1,000 on the Tabernacle at Enmore, and when the mortgage fell in last year he withdrew from his business no less a sum than £1,000 and paid off the debt at one stroke, presenting the church of which he had been a member for over thirty years with a title free of debt, truly a crowning act of a long life of generosity and good deeds. About eighteen months ago he was stricken down with acute sciatica, causing complete paralysis of

the lower limbs; but, being determined to live as long as possible, he persevered with wonderful tenacity with this able to attend to his daily duties. He is prominent in the church, not as an officer, speaker or preacher, but as a regular, constant attendant at all its services and ordinances, and for his liberal support. In these things he is worthy of all imitation, and we pray that he may long be spared to serve the church which he loves.

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