During the years 1875-1910 Churches of Christ in Australia gave themselves to vigorous evangelism, at the local level, overseas and among ethnic minorities in Australia.

1. Home Evangelism
a. Local Initiative
b. Tent Missions
c. Queensland
d. Western Australia
2. Overseas Missions
3. Ethnic Minorities in Australia
a. The Chinese
b. The Kanakas
c. The Aborigines

1. HOME EVANGELISM

      The home evangelism with which Churches of Christ were occupied during the years 1875-1910 included local initiative, larger-scale tent missioning and the establishment of the cause in Queensland and Western Australia.

      a. LOCAL INITIATIVE

      Thomas Bagley's initiative will serve to illustrate the industry of many.

      The gold fever urged many to seek a fortune in the districts of Daylesford, Hepburn and Taradale in Victoria, Australia. Among those in these areas in the early 1860's was Thomas Bagley, Snr. He had come from England with many another, hopeful of improving his financial and social position in this new and vigorous world of Australia. When gold in the alluvial fields had been worked out, men formed companies to discover where the gold bearing reefs may be, from which the gold had come. This required the skill of surveyors and mining engineers. This being so, Thos. Bagley Snr. was able to secure work, because he had considerable skill as a mining engineer and had the ability to control and to organise the work force to sink a mine and to drive a shaft with accuracy.

      Since miners had families, women were busy with cooking, washing and nursing. Children were also in need of training, education and attention. Schools were therefore organised and teachers called to take charge of children to provide the elements of a sound education. Elizabeth Boff was a dedicated teacher.

      Since Thomas Bagley Snr. and Elizabeth Boff had come from England, were members of the Church of England and were also educated above the average of those on the goldfields, they had much in common and became friendly. This friendship ripened into romance which culminated in marriage. Thomas and Elizabeth were married at Hepburn, a place which became well known later for its mineral waters. The marriage took place in 1862. Within eight years and by December 22nd, 1870, Elizabeth had five children, the fifth of whom was named Thomas Gabriel Alexander. Thomas was born at Fryerstown, Victoria. After Thomas, four others were added to the family, demanding greater responsibility of the parents. Now disaster struck. Thomas Bagley Snr. was engaged in surveying a mine with a party of interested men, when an accident occurred, and Thomas was killed.

      About this time Stephen Cheek, a vigorous and earnest evangelist, visited Taradale. Cheek impressed Elizabeth Bagley and she was baptised. At this time Stephen Cheek came into touch with members of Churches of Christ. Having studied the claims and aims of these Churches, he became convinced they were so similar to views he had been presenting, he decided to urge his followers to identify themselves with these Churches, both in Tasmania and in Victoria.

      Young Thomas Bagley came under the spell of this young, dynamic evangelist.

      With the change of family fortunes, Elizabeth recognised that the family's future could be best served by removal to the city of Melbourne, where more opportunities awaited young people. A move was made to North Fitzroy, a suburb of Melbourne. Young Thomas, now 11 years of age, attended the services of a Church of Christ in the district and he made his decision to follow Christ. He was baptised by W. Spurr in 1881.

      Showing, like his father, his aptitude to use his hands skillfully, he applied himself to the trade of a carpenter and later was proud he had followed his Lord in this craft. He was able also to use his trade to the glory of his Lord. By the time he was 16, he had become so efficient with his hands, he was able to build a house.

      Elizabeth now made a new move. In 1892, when Thomas was 22 years old, the family decided to move to Sydney. Elizabeth made her home in the vicinity of Enmore, N.S.W. and was able to attend, with her family, the Church of Christ meeting in the Enmore Tabernacle.

      George Walden attracted such a large congregation, the church building had to be enlarged, making provision for some 700 to 800 people.

      While Elizabeth Bagley was content to worship at Enmore, her more outgoing sons, George and Thomas, were inclined to be associated with a church needing help. They found this at Woollahra. Some 30 members who normally attended the City Temple church (Sydney) were encouraged to meet in a hall in their area. George Bagley, although not a trained speaker, had the aptitude to speak freely. He was soon invited to preach for this little church. Later Thomas, who had some experience in speaking in youth groups of North Fitzroy, was eager to help. Thomas had inherited some of the practical abilities of his father and the skill to use his hands, also the readiness of speech and the intellectual insight of his mother--the teacher. He found this church work to his liking. He was still under the spell of Stephen Cheek and had the passion to preach the gospel. Therefore he set his mind on going to a college to train for the ministry of the church. Where could he go? There was no college as yet in Australia. He turned his eyes to the U.S.A. There was only one place which could appeal to him and that was the College of the Bible, Lexington, Kentucky. Had not G.T. Walden been there? Yes! G.L. Surber, formerly of Lygon Street church, Melbourne and T.J. Gore, of Grote Street, Adelaide, had also studied there. These men were of such stature in the church, they commended their Alma Mater to Thomas and to other young men.

      Since wages of workers in those days were not high, Thomas had to struggle and to scheme to save enough for a third-class passage to the U.S.A. He studied for four years and qualified for the college diploma.

      In May, 1898, Thomas Bagley was appointed by the Home Mission Committee to be the evangelist of the small cause at Woollahra. About 30 members were then meeting in the Oddfellows Hall. His mother had moved into the area by August of 1898.

      When the ingathering of many converts and new members had over-taxed the hall in which the church was meeting within the first nine months, the church membership had been increased by 48. The hall was now inadequate for the church's needs, and Thomas found a block of land in Paddington Street. This was priced at 360 pounds. He would not commence a building programme until he had the cash to cover the cost of the land. He made his appeal for funds as wide as possible, asking friends in N.S.W. and Victoria

for help. Within one year of Thomas Bagley's commencement, the Home Mission Committee was relieved of the support of the Paddington church.

      While busy setting up his own home at Paddington, Thomas was engaged on plans for the new chapel, giving also practical aid as carpenter when necessary. By 1902, the building was ready to be occupied.

      Thomas Bagley did not confine his interests to his own locality. He had a mind for the brotherhood. In 1902 he was vice-president of the N.S.W. Conference. He commended A.B. Maston's plans to produce a "Pictorial Jubilee History of Australian Churches of Christ." He joined in the celebrations at the City Temple to mark the seventh year of the ministry of P.A. Dickson.

      On June 16, 1903, the Paddington church held a tea and public meeting to mark the fifth anniversary of T. Bagley's ministry. About 280 sat down to tea and the chapel was filled to capacity for the public meeting over which John Kingsbury presided. The secretary reported there had been 51 additions for the past year and during five years additions totalled 244, with a net gain of 170 members. "The present membership," he said, "was 208." The church, as a mark of appreciation, presented the Bagleys with a purse of sovereigns.

      b. TENT MISSIONS

      Numerous evangelists were involved with tent missions in the first decade of the twentieth century. The most prominent of these was H.G. Harward, the Federal Missioner. A sample of Harward's messages can be found in H.G. Harward, Evangelistic Sermons (Melbourne, Austral, 1905).

A.C., 1904, p. 212.

      When the Harward-Pittman tent mission was arranged for some few months ago, it was not anticipated that the church at Enmore would be able to secure Herbert Saxby for the two week's mission in October last, and when as a result of that mission over 60 confessions were received during the two weeks, it was thought by some that the harvest had been reaped, and that we could not possibly hope for a large ingathering from the Harward-Pittman mission. But we are very glad to say that the results have proved the pessimists false prophets. Brethren Harward and Pittman are master workmen in the mission field, and not only the church but the whole community has been largely blessed by their ministrations. We greatly regret that it was not possible for New South Wales to have secured them for other missions.

      During the month's mission there were 88 made the good confession, four were restored to membership, and one immersed believer decided to put in her membership at the Tabernacle. Of this total number of 93, 83 have already been added to the church, the others we hope in time to see members with us. Over 30 of the additions had never attended a service at our Tabernacle, so that they are a distinct gain to the church.

      These special missions are the first that the Enmore church has ever held, and as a result of the six weeks' work nearly 150 members have been added to the church.

      c. QUEENSLAND

A.C.W., 1882, p. 168.

      Bro. Troy, from Queensland, who is visiting our shores preparatory to entering upon evangelistic labors in that colony, was introduced to the meeting, and he gave a graphic account of that field of labor, and the wants of that colony in respect to missionary work.

J.H., pp. 103-108.

      The cause of primitive christianity in Queensland has not yet attained its jubilee. The State itself is young, having been proclaimed an independent Colony in 1859. Twenty years from the time of writing, the first church on New Testament lines was organised at Zillmere, a few miles from Brisbane. In 1871, however, there was a small meeting--a church in a house--in a suburb of Brisbane, Albion. This was in the home of Bro. and Sister McAlister, who had by diligent enquiry discovered two others with whom to meet, and had also been cheered by the addition of one by faith in and obedience to the truth. Of these five, the two named remained steadfast, and they now meet with the church in Paddington, New South Wales. Necessary removals soon caused this little church to disband. The year 1876 marks the beginning of a plea for the Restoration Movement which has since been continuously sounded. J.H. Johnson in that year arrived in Toowoomba from Cardigan; Victoria. Through his instrumentality, F.W. Troy,: a Baptist local preacher, was won over and influenced to go south, and, at the Victorian Conference of 1882, plead that a preacher be sent to Queensland. The Conference was unable to respond, but F.W. Troy was introduced to Stephen Cheek, whom he accompanied on an evangelistic tour in Victoria and Tasmania, and with whom he returned to Queensland, landing in Brisbane on 27th July, 1882. Their crusade began at Zillmere, then called Zillman's Waterholes, the preachers being specially welcomed by C. Fischer and Thomas Geraghty, the latter a brother-in-law of F.W. Troy. Sunday, 1st August, 1882, is the day on which the first addresses were delivered by an Evangelist of the Church of Christ in Queensland. Much success attended the effort, and on 23rd August a church was organised. The first candidate for baptism was a young man named Herbert Tilcock, who afterwards became a preacher of the word. Brisbane, the capital, was next tried, but with practically no response; so the two preachers passed on to Rosewood, where another small church was established, though its formal opening was on 14th January, 1883. Toowoomba, the home of J.H. Johnson, was next visited. S. Cheek was permitted to speak for the Baptist Church, or a part of it, for a season, but had to dispense with his favorite diagram, which was stigmatised as the "Golden Calf." Successful meetings were held in the town and district; converts were made, and some baptized believers were added. So, on 22nd October, 1882, the third church was formed. From Toowoomba Stephen Cheek pushed on to Warwick, about sixty miles south, where a great stir was made and a good work done in spite, if not because, of no little opposition. A church was established on 14th January, 1883. One of the converts at Warwick was John Paradine, who subsequently was one of the foundation members of Brisbane, and for a season served as evangelist, chiefly in West Moreton district. An effort was made at Killarney, a little distance away; but, before this could be brought to a consummation, Bro. Cheek died of typhoid fever at Warwick, on 17th February, 1883, to the deepest regret of the whole company of disciples in the Colony.

      D.A. Ewers, of Victoria, had by correspondence formed an acquaintance with Stephen Cheek, and had in the paper which the latter edited begun a series of articles, "Sparks from the Forge." Bro. Ewers' name had frequently been used in conversation, and when the sad news of Bro. Cheek's death reached Toowoomba, J.H. Johnson telegraphed "Send for Sparks" to F.W. Troy, who in turn sent a telegram to D.A. Ewers, asking him to come to Queensland. This, at the request of the Victorian Conference, he did, arriving in Brisbane on 26th April, 1883, and remaining in the Colony until September, 1887. During his stay there were associated at different times with him in evangelistic work--F.W. Troy, H. Tilcock, B.C. Black, H. Goodacre, A. Mordaunt, and E. Bagley. Of these all but the last named went to America, where most of them are still engaged in the work. During that period churches were established in the following places:--Killarney, 3rd June, 1883; Brisbane, 23rd September, 1883; Ipswich, 6th January, 1884; Mt. Walker, 4th May, 1884; Allora, 5th October, 1884; charters Towers, 19th October, 1884; Ma Ma Creek, 10th May, 1$85; Marburg, 17th May, 1885; Vernor, 24th May, 1885; Gympie, 8th August, 1886; Harrisville, 7th November, 1886. Of these, Allora church is represented by the present churches at Spring Creek, Greenmount, and West Haldon; Warwick remnant by Tannymorel. As a means of helping on the work; Annual Conferences have been held. What resolved itself into the first of such was a meeting called by D.A. Ewers, held in the house of F.W. Troy, at Toowoomba, on 9th August, 1883, a year after the starting proper. Reports at that meeting showed the gratifying result of the year's effort to be seven churches with one hundred and fifty members, and two evangelists in the field.

      On 20th July, 1895, a meeting of brethren of West Moreton churches was held at Rosewood, when a Committee was elected, so that the best methods of furthering the cause in their district might be used. Until August, 1897, this Circuit Committee acted, and during this period, H. Mahon, P.J. Pond, and R.J. Clow labored in the district, but still as under the General Conference. This system did not commend itself as satisfactory to the churches chiefly concerned, and it was resolved "that the West Moreton churches sever their connection with the Brisbane (or General) Conference as far as the working of the Evangelists and financial matters are concerned, and that the churches organise and be called 'The Associated Churches of Christ in West Moreton.'"

      The power of the written word, as well as the spoken message, has been manifested in Queensland. In some places the inception of the cause was due to our literature. F.W. Troy, who has done a good work in Australia and elsewhere, was helped to a knowledge of the truth by Campbell's Christian System and some writings of O.A. Carr. W.T. Godson and F. Hinricksen, to whom Gympie and Mt. Walker churches respectively largely owe their existence, were greatly influenced by reading the Christian Pioneer. When Stephen Cheek came to this State, he was editor of Truth in Love, printed in Taradale, Victoria. This was continued till the end of 1882. In January, 1883, The Christian Pioneer came out, printed in Warwick, Queensland. After three issues this ceased for a few months, owing to the death of Bro. Cheek. In August, 1883, D.A. Ewers revived it; thenceforward to December 1887, Queensland had its own monthly paper. It would be hard to overestimate its influence for good in the newly formed churches. To our periodicals and literature generally, the brethren here, as elsewhere, owe a debt of deepest gratitude.

      The progress in Queensland cannot be considered very satisfactory. For twenty years' work there is statistically but little to show. In a population of half a million, eight hundred and fifty seems a small number. For census purpose; doubtless this would be largely increased. There are many towns, as Townsville, Rockhampton, and Mount Morgan, which we have not touched at all. Churches started in other places have become defunct. Warwick had a strong church once. Ipswich, a large town, was a field occupied, but now abandoned. In 1886, Killarney reported 50 members and owned a chapel; the few brethren there do not now meet. Within a year of its foundation, Gympie had as many members as it now has. Toowoomba, in 1886, had a membership of 52; recently it has revived, and has 43 in a population of 14,000. It is a great pity that in Brisbane and suburbs we have only one church; ratio of members to population, 1 to 540. Had all those who began in the capital continued to run, there might have been two or three other churches. The first year's work in Queensland as a whole showed 150 members, and for some succeeding years encouraging progress was made.

      What are the reasons for the slow growth of the cause? In justice to the brethren it must be said that many of the causes are such as reflect not against them. Some relate to the country. The climate is not altogether in its favor. For a few months of the year the weather is unsuitable for energetic work. Of late years the resources of the brethren have been crippled through drought; those who perchance would not previously give much for the Lord's work now could not if they would. Again, Queensland is a big place, covering eighteen degrees of latitude, two-thirds of a million square miles in extent, with 2,500 miles of coast line. In all, there are half a million people. So we have sadly scattered forces. The brethren do not get the inspiration and encouragement for work, and the opportunity for effective co-operation, which come from close and frequent contact. There has been in this State a fair share of opposition from without. In some cases those who had been praying for a revival did their best to oppose it when it came in company with New Testament teaching. Debates have been fairly numerous; other offers for a friendly discussion of differences have been declined, not always so courteously as by a worthy Presbyterian minister who excused himself from meeting Stephen Cheek because he was "not used to polemical theology" and was afraid he might lose his temper in debate. Recourse to physical argument has not been unknown. Still it is safe to assert that such opposition from without has done but little to retard the progress of the truth. After all, the chief deterrent comes from within. When we better learn that we have been saved for service, that a plea for Christian union is most effectively made by exemplifying that unity, and that soundness of doctrine should be accompanied by goodness of living, we shall more speedily go forward. Many brethren and a few churches have done nobly. Others are willing, if only a start with reasonable hope of success could be made.

      d. WESTERN AUSTRALIA

      The early history of Western Australia was written up by A.G. Elliott in 1940 in Churches of Christ in Western Australia (Inc.), Jubilee Souvenir History and Conference Programme, 1890-1940 (Conference Executive of Churches of Christ in Western Australia).

D. A. Ewers, C.P., 1888, p. 7.

      Western Australia--One of the most important items in the report of the Conference of South Australian churches contained in our last is that relating to the establishment of a mission in Western Australia. The movement was warmly approved of and heartily supported. On behalf of Victoria Bro. Illingworth guaranteed the support of the preachers; while churches in South Australia promised to defray all other expenses. As there are no churches advocating believers' immersion in the whole of that vast colony, the prospects should be good. From some experience in pioneer work we would suggest that the missionary sent be left perfectly untrammelled as to where and how he shall labor. Western Australia has

a grand future before it, and although at present the population is but little over 40,000, there is no doubt but that it will rapidly increase and the cause of primitive Christianity established now will grow with its strength. God speed the mission in Western Australia.

C.P., 1890, pp. 359-360.

Perth.--      

Dear Bro. Ewers,--

      In the good providence of God, I was permitted to reach the mission field on the 21st ult., twelve days after bidding you farewell at the Spencer-street station. Four days were spent in Adelaide, where I had the privilege of again visiting Hindmarsh, my former field of labor. There I addressed the church on Lord's day morning, and in the evening I preached for Bro. Green at Grote-street, when two made the good confession before many witnesses. Next day I met the committee of the Mission, and made final arrangements for carrying on the work. What those arrangements were have been, I believe, already communicated to the Pioneer and Standard by Bro: Gore, the chairman of the committee. In giving "honor to whom honor is due," I might mention that Bro. Wm. Burford was also present, and stated his willingness to contribute the passage expenses of self and family to Perth. This will be a very great help to me, for which I feel grateful; nor can I forget the kindness of Sister Burford in making me a "supper" on the last evening of my stay in Adelaide, at which it was my privilege to meet many of my old friends and fellow-laborers in the Gospel, whose cheering words increased my hope of successfully planting the cause in Western Australia. May the Lord bless abundantly our benevolent brother and his worthy partner with all their house.

      On the 15th October I embarked on the P. & O. S.S. Victoria, and at 2 p.m. on the 18th we were anchored in King George's Sound, West Australia, having accomplished the distance of 1090 miles from Adelaide in just three days. At Albany there was a delay of over 40 hours.

      At length, we left Albany, and after 13 hours on a narrow gauge railway were glad to halt for the night at Beverley, that being the terminus of the West Australia Land Co's railway, which here joins the Government line to Perth. It was 2 p.m. the next day before I reached the scene of my future labors.

      Bro. Henry Wright was waiting to welcome me, and he did so right heartily. I was soon domiciled in his comfortable home where for the present I still remain, enjoying his hospitality, for which I beg here to make grateful acknowledgement.

      As soon as I could get it done, I had the town placarded with posters announcing that I would preach in the Temperance Hall, the following Lord's day evening, and I am pleased to add, that my first audience with only two day's notice, numbered upwards of 50 people.

      All last week I was engaged in scattering tracts, and in hunting up the disciples whose names I had learned in Adelaide. Of these, I managed to find eight and that being an ample number to begin with, we met last Lord's day afternoon, and had the pleasure of "breaking bread" with those and three other baptised believers who had seen the advertisement announcing the meeting. The mission is now an accomplished fact. I feel pleased at the prospect and hope soon to report additions.

C.P., 1892, pp. 395-396.

      For many years a desire was felt to establish a cause on the lines of primitive Christianity in West Australia, and at the Federal Conference held in Melbourne on the 21 st and 22nd of Oct. 1889, after a full consideration, a motion was passed "That in the opinion of this conference the time has come for establishing a cause in West Australia." A.T. Magarey, T.J. Gore, and John Verco, all of South Australia, were appointed a committee to raise funds in all the colonies and secure a suitable man for the work. Nothing was done by the committee so far as we are aware for some time, and so matters remained until September, 1890.

      In that month, T.H. Bates communicated with the committee. They replied "We all thought that if you could do anything in W.A., you were justified in making the attempt." Bro. H.W. Crouch who had previously volunteered 40 pounds toward the Mission, placed this at the disposal of Bro. Bates, and after consulting the editors of both our papers, and receiving encouragement from each, he resolved to undertake the work. In Adelaide he met and conferred with the W.A. Committee. Some doubt has been expressed as to whether Bro. Bates proceeded to Perth under the sanction of the committee. That he did so is evident from the fact that they as a committee gave him a letter of commendation to all whom it might concern in West Australia, and in the Pioneer of Oct. 30th, and Standard, Nov. 1st, of that year, made an appeal to the brotherhood for the support of the Mission, nominating brethren as collectors in each province, and writing distinctly as the committee appointed to undertake the mission.

      Strengthened by the support received from the papers, the committee and the brotherhood generally, Bro. Bates proceeded to Perth, arriving there on the day constitutional government was proclaimed. Here he was warmly welcomed by H. Wright, a well known and respected brother from S.A., and one or two other brethren. Other immersed believers were found, and on the first Lord's day, eight met to remember Christ. Success soon followed the preaching; converts were immersed, public attention was favorably drawn to the work, the brethren co-operated with spirit and unity; funds came in freely from the other colonies, and the church was steadily increasing in numbers, the future was bright with promise, and "all went merry as a marriage bell."

      Soon after the commencement of the mission, Bro. F. Illingworth on his way back from England, decided to remain at Perth, and for several months he and Bro. Bates worked harmoniously together. It will be remembered by many that about ten years ago, Bro. I., then editor of the A.C. Witness, somewhat warmly criticised in his paper an essay read by Bro. Bates at the Victorian Conference, and in response Bro. Bates published in the Watchman a vigorous, and in our judgment, indiscreet article on "Literary Larrikinism." In the light of past observation we, and many others, doubted whether these, in many respects estimable brethren, could cordially work together, and we were pleased indeed to find that for several months they did so, Bro. I. taking charge of the Sunday school, and in various ways assisting the work. However, it appears that differences arose, and letters passed. With the correspondence before us we are satisfied that the difference was far more personal than doctrinal. Had a little more forbearance

      At the Federal Conference held in Sydney on October 21st and 22nd last year, it was resolved to ask the committee of the S.A. Evangelistic Union to take charge of the W.A. Mission. We regret that it "Could not see its way clear" to do this, for if the mission had been worked under the direction of such a body, it would have received a far more hearty support than under present arrangements, while any steps taken by the committee would have met with the endorsure of the brotherhood.

      Since the Federal Conference the mission in West Australia has in no sense been under the control of any committee; but the cause steadily progressed, and officers were appointed in the church, to whom money has been sent. Various statements have been circulated affecting the scriptural position of the church, but putting aside all personal and trivial matters, the doctrinal charges were that the church practiced "open communion," and collected money from the unimmersed. Finally a telegram was sent to Victoria and published, affirming that the church had formally passed a resolution adopting "open communion and open fellowship." As it is now admitted that no resolution favoring "open communion," was either carried or proposed, we have nothing further to say on this, except to express our regret that this false statement so calculated to injure the mission, should have been published upon the sole authority of one man in W.A., who it is now evident was utterly unworthy of credit.

      At a meeting of officers of Melbourne churches called by W.C. Thurgood, and held a few weeks ago, it was stated among other things that seventeen brethren in Perth had left the fellowship of the church on account of the unscriptural practices, and after hearing all that was to be said against the church, a committee of three, F.G. Dunn, C. Hardie, and D.A. Ewers, was appointed to obtain further evidence, and prepare a report for an adjourned meeting. Their report drawn up after much thought was presented and unanimously adopted. According to this report, Bro. Bates, some 18 months ago, invited a man who had decided to be immersed and just before his immersion, to unite with them in the breaking of bread; while in another case a man, who with his daughter, irregularly attended, was for some time permitted to commune. He was, however, remonstrated with, and the inconsistency of his action repeatedly pointed out, but as he still persisted in coming, the memorials were withheld from him. This was over 12 months ago. These were the only cases. So far as the seventeen names were concerned the committee received letters from seven affirming they had never been connected with the church, and two of them were not baptised. Of the remaining ten, two had taken letters in full fellowship to S.A., six had left for personal reasons though they had since protested against the alleged unscriptural practices, and two had actually left for that avowed reason. It was one of these who provided the information for the telegram referred to. In the face of the evidence it is not surprising that the committee reported the statements about the open communion to be "greatly exaggerated," and that the church "is now on scriptural lines" on this point.

      So far as the money question is concerned, we think it is to be regretted that the church decided to take up a public collection. It is well known that Bro. Bates has for years past, in common with our American brethren and many in these colonies, favored receiving the voluntary contributions of those who feel disposed to assist. While, however, contributions came from the Eastern colonies, he out of respect to the convictions of those supporting him, opposed the oft-mooted idea of a box at the door or a public collection, but when supplies ceased, he felt he was at liberty. We believe that even as a matter of policy, public collections are a mistake; but we do not regard this as a sufficient ground for the withdrawal of fellowship and support from that church. Perth is not the only Australian church making a Sunday night collection, and many large churches have boxes at their doors in which all may contribute. We are therefore not disposed to single out the little struggling cause in Perth for condemnation. The church is now in a flourishing state, and the meetings are well attended. The brethren of influence in the

church are many of them well known, and are men of solidity. These are all men of spotless character, and relying upon their word we cordially commend the cause in Perth to the practical sympathies of the brotherhood.

J.H., p. 84.

      F. Illingworth has been long identified with the brethren in Victoria and West Australia. For many years, while engaged as a commercial traveller in Victoria, he preached the gospel freely, and gave much help to the small struggling churches. The churches in Bendigo and South Melbourne really owe their existence to his tireless energy and ability as a preacher. While he did not actually found the church at either of these two places, he gave them such help by his free labors that they gained a permanent standing in the community. Bro. Illingworth for many years rendered valuable assistance as editor and co-editor of some of our earlier publications.,

      Previous to his removal to West Australia; he was a member of the Legislative Council of Victoria, and has now for some years been a member of the Legislative Assembly of West Australia, and for some time was Colonial Secretary and Treasurer of that State. F. Illingworth has been a life-long total abstainer and Temperance advocate, and both from the church and political platforms has advocated for years this great reform. We may not always agree with all he says and does or the way he does it, but we have never doubted his honesty of purpose or goodness of heart. Both himself and all he has had have been at the disposal largely of the great cause of truth and righteousness. He has given valuable help with both time and money to the churches in West Australia; Perth, Subiaco, Fremantle, and Coolgardie receiving much financial and other help from him. Bro. Illingworth thinks there is a great future for West Australia, both commercially and religiously. He has been anxious to see the cause started in the new mining and other centres. As they have sprung up, he has pressed upon the brethren who have gone to these new fields to start meetings at once, and do what they could to spread the truth.

2. OVERSEAS MISSIONS

      It was in the final decade of the 19th century that Churches of Christ in Australia involved themselves in Overseas missions. Miss Mary Thompson, the first missionary, went to China to work on a mission run by the American Disciples.

C.P., 1889, p. 436.

      The question of Foreign Missions was then very fully discussed, and ultimately a resolution was carried--"That the Intercolonial Conference is in full sympathy with foreign missions, and notes with pleasure the liberal response of the colonies to Bro. Wharton's appeal for help, and trusts that the Conference of the various colonies will give this important matter the attention it deserves, and further would suggest that the Conference treasurers of each colony be appointed to receive donations."

D. A. Ewers, C.P., 1890, pp. 89-90.

      We have in previous numbers given some reasons why we should assist Foreign Missions, and it now remains for us to notice a few of the objections or excuses we have heard raised by Disciples as reasons for not assisting them.

      1. It is urged that we have the unsaved at home, and these claim our first attention. We admit this, and they have had our attention for the last forty years. It is surely time to devote a little attention to others now. It is certain that if we wait until we have no unsaved around us, before we assist other lands, we shall wait until the Millennium. If the first Christians had acted on this principle, where should we be?

      2. It is sometimes objected that assistance to Foreign Missions will cripple our Home Missions. This, at first sight, appears plausible; but the facts of experience are against it. (See also Mary Thompson--May 1891).

      Since our American brethren commenced the foreign work Home Missions have flourished as never before. When Foreign Missions are advocated, and the missionary spirit aroused, Home Missions has had the directly opposite effect to what some anticipated. Where Home Missions formerly languished they are now prosperous. This has also been the experience of Baptists and other religious bodies both in England and America.

      3. It has been stated that foreign fields are hard to work, and that the same amount of money expended at home would produce greater results. That many of the foreign fields are hard is a matter of certainty; yet they are not so hard as many suppose. The reports of missionaries show substantial progress all along the line. In India, confessedly one of the hardest fields in the world, it is estimated that seventy persons abandon heathenism for Christianity every day, Foreign Mission work is not a failure; it is a grand success. Christianity there rescues men and women from the nameless degradations of heathenism, and the visible result is far greater than when a convert is made from the corrupt forms of Christianity.

      4. "But," say some, "we are too few to do anything, as a people, in this direction." This is a very feeble objection. The ten thousand Disciples in Australasia can do something. The four thousand Baptists in South Australia are doing a noble work, employing several agents in India. If ten thousand can do nothing now, how much will they do, at the same rate, when doubled in number?

      We believe the above are the only objections we have heard in Australia, and a fair, honest investigation will demonstrate their worthlessness. There is no valid reason why we should not at once do a great deal in this line. Let all who feel interested move in the matter either by collecting and forwarding money direct, by sending it to the treasurers of the Colonial Conference, or by forwarding it to us. We shall shortly be sending some to Bro. Wharton.

C.P., 1890, p. 139.

      Dear Brethren and Sisters of Australasia:--Since going among you, I have not doubted your desire to help sound out the Word of the Lord in this heathen land. Recently the request has come from among you asking me to place something definite before you around which you might rally.

      In answer, I suggest the following:--Since no suitable young man has come forward to open a new station in India, a young lady might come and help us in the work in Hurda. She can live with the sisters, or with the missionary, and study the language for eighteen months, when she will be ready to take responsible work. The sister can be selected and her support assured by the time of sailing next October. To facilitate matters I suggest that Bro. Gore and Sister Phillip Santo, jun., of Adelaide; Bro. Gole and Sister Ada Kingsbury of Sydney; and Brethren Walden, Ewers and Sister Thurgood of Melbourne, be the examining and selecting committee for each city.

      While it is not the Lord's will for us to be here to welcome the noble sister you will send next October, yet I can assure her a hearty welcome from our mission in Hurda, as well as from Bilaspur and Mungeli. As we came from Australia last October, we had on board a young lady from N.Z. going to India as a missionary. She was entirely alone, excepting a great company of precious, living promises. She was happy.

      The support of such a sister will be about 125 pounds per annum. Now, dear brethren and sisters, is not this definite, practical, and wholly within your power? I have not forgotten the noble young sisters who were ready and willing to go and help the unfortunate and downtrodden women of India. May God bless them in going and you in sending them is my earnest prayer.

      In case the above suggestion does not meet the approval of the brethren and sisters, then please consider this: Let the brethren and sisters support Sister Sue A. Robinson, a young lady from Kentucky who is now working with us in Hurda. Her salary is $600 per annum. She is quite willing to be your missionary till you can send one from Australia.

      One pound per month will support a native female Zenana Bible Reader. I am glad to see that the Prahran sisters have among their other good works a missionary society whose object is to support one of these Zenana missionaries. They can commence as soon as they are ready.

O.H.Y, pp. 60-65.

      The call for a male worker to go to India and work at Harda under the American Board remained unheeded. "The Christian Pioneer," May, 1890, then made a direct appeal for a young lady volunteer, and the help of the sisters was solicited to foster the suggestion. The appeal stated, "We are persuaded that the sisters have a mind to work. Our young sisters cannot all be missionaries to India, but they can all assist in upholding the hands of the noble women who are laboring amongst the dark sisters there." Through Milner Black, who was the first secretary of the F.M. Committee, Victoria, Mary Thompson was introduced to the acting committee. She had signified her willingness to serve, though modesty compelled her to say, "I feel I am not fitted for this work."

      On April 6, 1891, she was appointed the first missionary of the Australian Churches of Christ. The minutes record: "Miss Thompson goes to India with the idea of giving her life to the work." Farewelled in Melbourne and Sydney in May, 1891, she proceeded to Harda where she remained, save for furlough periods, till 1934--she died in Melbourne, 1936, ripe in years and honored by the whole Australian brotherhood. during her long period of service she was a stimulation: to her Australian sisters, and was known to the Indian people as "Beloved Mary." It is fitting to note that she went to Harda within ten years of the commencement of that work by the American disciples. She worked under them, and with them, for many years, and for the last five years she carried on alone, as the American Board had withdrawn from that area. When asked by the Australian Board to withdraw at that time, she replied with spirit, "No, no, what would become of my people who need me so?"

      It was this noble spirit which characterised the whole of her life's work. The brotherhood of Australia honored her by subscribing to the Mary Thompson Memorial Bungalow, which cost approximately one thousand pounds. Her American friends in India sent nearly one hundred pounds to have a share in honoring her memory.

      Other links were formed with the American disciples before the Australian brotherhood felt they were sufficiently strong to carry on their own missionary programme.

      F.E. Stubbin, of Queensland, went out to India in 1898, and with his wife (nee Pfrunder) was associated with the American brethren for about ten years. Harda and Hatta were the chief places of location, but being appointed as an industrial missionary, his services were extremely valuable in the initial stages of the mission. He was so versatile that the natives were amazed at what he could do. He not only built houses and necessary buildings, but prepared all the materials required for same. The practical and spiritual help of these workers made a valuable contribution in the pioneering stages of the American work.

      Probably very few of the present generation remember or ever knew that the brotherhood had a link with Japan for eighteen years (1901-1919). P.A. Davey, a Victorian by birth, went to America for education, and was sent by the American Society to Tokyo in 1889. The Americans had commenced work in Japan in 1883, the year following their entry into India. The Australian brotherhood undertook the support of this worker and his wife in 1901, and continued that support until 1919. They continued as missionaries under the American Society. P.A. Davey was well known in educational circles and did much preaching in English. F.M. Rains, when visiting Australia in 1910, said of him: "He is considered by some to be the best all-round missionary in Japan to-day. He preaches, teaches, evangelises, is secretary and treasurer of committees, and is doing a work that is owned of God."

      Work among the Chinese was commenced in Melbourne, 1893, but the work of Rosa Tonkin belongs to this section since she worked under the American Society. Interest was focused in the Chinese abroad because of the splendid work being done amongst the Chinese in Australia. In 1899, Twenty-one pounds ten shillings had been sent to help the American work, and F.M. Ludbrook, secretary of the Victorian F.M. Committee, reported that this was the first money sent from Australia by the Australian churches of Christ outside the Queen's dominions. The American society began work in Shanghai in 1890, but owing to the demands of their work in the interior, they withdrew in 1915. Rosa Tonkin, of South Australia, went to Shanghai in 1901, and was mainly associated with Mr. and Mrs. James Ware. During her nineteen years in China, she was able, through teaching and visitation, to win many of the women and girls to Christ. She did much for orphan children and amongst the downtrodden mill hands. For years after her return home she was in constant touch with her girls, some of whom were married, and had established splendid christian homes. One of her own young men became the leader of the Sunday School Promotional League, which aimed at having a Sunday school in every place of importance throughout China. Through this agency alone over 1000 young people have owned Christ.

      After the withdrawal of the American Society, it was seen that Miss Tonkin would have to withdraw, and the question had to be faced as to whether workers should be sent out, or some other provision made to carry on the work. Fortunately, Mr. and Mrs. W.S. Cameron promised to supervise the work, and consideration for future work in China was inland. With a little supervision from Mr. Cameron, and later by Dr. Carleton Lacy and others, the schools and church continued to make progress. During the years of depression, the Chinese brethren decided to purchase the building and relieve the home board of financial strain. The sum of eight hundred pounds was thus credited to the West China mission. Unfortunately, the property was destroyed by the Japanese in 1937, and the Christians scattered. Scant news was received of them from the beginning of the Pacific war, 1941-1945. Since the cessation of hostilities, however, word has come through former friends of the American Society, that the church is now meeting in two separate places in Shanghai, and is still carrying on a successful work. Thus, Rosa Tonkin's years in China were not given in vain, and many of her spiritual sons and daughters rise up and call her blessed.

      Shortly after organised F.M. work commenced in Australia, New Zealand churches shared that interest and sent contributions until they began their own F.M. work in 1905. Early in the 20th century, the Australian brotherhood began to feel their way toward the establishment of a station in some land entirely controlled and financed by the Australian churches. John Sherriff, a New Zealander, migrated to Victoria, and became a member of the church at North Fitzroy. Leaving for South Africa, in 1896, he finally reached Bulawayo in August, 1897. Though a stone mason by trade, he was filled with evangelistic zeal, and by teaching in schools and witnessing on every available occasion, had up to the end of 1904 baptised a few white people and over seventy-three native people. Financial assistance had been sent Mr. Sherriff by the Federal Committee to help in building projects. There was a constant call, however, for a missionary, and serious consideration was given by the Australian committee as to whether an Australian station could not be established there. By mutual consent, the work of Mr. Sherriff was taken over by the New Zealand brethren, and their first missionaries proceeded to the field. Since that time the New Zealand brethren have carried out an aggressive work in South Africa, and many workers have been sent forward. The Australian brotherhood remembers with gratitude the loyal co-operation of the New Zealand churches in these early years.

3. ETHNIC MINORITIES IN AUSTRALIA

      During the period 1875-1910 Churches of Christ in Australia began working with the Chinese who had drifted into the cities and with Kanakas, South Sea Islanders who had been blackbirded to work sugar plantations in Queensland. Though no work was commenced among Aborigines, sympathy was growing.

      a. THE CHINESE

      Included among brief histories of early beginnings is an article by Samuel Wong which reflects the attitude of Chinese Christians towards the "White Australia Policy."

J.H., pp. 417-423.

      The first effort in the line indicated, in Victoria, was founded by its present President, F. McClean, and its first meeting was held 5th April, 1893, when five Chinese and a like number of teachers assembled. The names of those present were--Misses E. Bird, M. Burton and E. Ferguson, and Messrs. R. Trivett and F. McClean, as teachers, and as pupils--W. Hing, Peter L. Leong, T. Wah, Lee Kwock and Ali Towey. The first meeting was held in F. McClean's residence, 126 Lygon Street, Carlton. Soon after its establishment, the Mission was taken over by the Foreign Missionary Committee, which has since that time borne all the expenses of the work, and exercised much fostering care. About a year since, the school was located in the Lecture Hall of the Christian Chapel, Lygon Street, as most suitable for the purpose. There are 75 names on the teaching staff, and 115 pupils, with average attendances of 27 pupils and 20 teachers. In all, about 650 pupils have passed through the school up to date. It would be unfair to close this section of the subject without mentioning the valuable assistance which has been afforded to the movement by W. Hing, who has helped the work from the beginning, his labors having

been continuous and earnest, as well as very effective in procuring assistance from his compatriots, who, in the persons of S. Wong, H. Pang, Arthur Lee Mow, and Peter Leong, have closely followed him in persistent efforts to aid the Mission. The teaching is entirely tee, as no scholar has ever at any time been asked to contribute towards the cost of the work. In this particular the school is, it is believed, unique. Thirteen converts have in all been won for Christ by the action of the Mission, and the first decision was an occasion of great rejoicing in the school.

      In June, 1899, the work amongst the Chinese was commenced at the City Temple, Sydney, brethren and sisters from the Enmore and Sydney churches acting conjointly. The class meets on the Tuesday and Thursday of each week for the purpose of educating the Chinese, and on the Lord's Day the Gospel is preached to them by Willie James, a Chinese member of the church meeting in Sydney, or some brother speaks and Bro. James interprets. During the first three months, the truth preached perceptibly influenced the Chinese attending the meetings, and shortly-afterwards-five became obedient to the faith. In October, 1900, the Mission was taken over by the Foreign Missionary Society, and up to the present nine Chinese have been added to the church in Sydney since the commencement of the Mission in 1899--eight by faith and baptism, and one from the Baptists, who is also able to speak. All are still in fellowship with the church, and are generally to be found in their places on the Lord's Day morning, and support W. James when he preaches at night. The Mission at present is sorely in need of a suitable President, who can give all his time to the work.

      This Mission was started under the auspices of the Foreign Missionary Committee, on 13th March, 1900. H.D. Smith was appointed Superintendent, and A. Verco, Secretary. A few weeks after starting the work, H.D. Smith, finding that in order to carry it on efficiently it would require considerably more time than he had at his disposal, decided to resign his position as Superintendent, and the present Superintendent, W. Jackson, was elected in his stead. The classes were started with four scholars, and at the outset met with considerable opposition from the Chinese Mission in connection with the Adelaide City Mission.

      One of the greatest difficulties found in connection with this work is to get the Chinese to believe in a God who is ever present and yet cannot be seen.

A.C., 1904, pp. 441-442.

      In your issue of July 14th there appeared an article from the pen of F. Pittman on "Our Relation to Social Problems," in which he made reference to the "White Australia" policy, and raised the question, What should be our attitude towards it? As one who believes that this selfish policy will be the means of bringing disaster to the so-called Christianised Australia, and a great hindrance to Christianity, I often try to find out, first, how can the various religious bodies remain silent while seeing a law in existence which is directly opposed to the teachings of our blessed Master, who himself, humanly speaking, was an Asiatic by race. Second, how can any Christian legislators stand up on the church platform and proclaim Christ's love for all men, and invite every color or creed to come in, and then sit in the Federal Parliaments, declaring the white's superiority, condemning the blacks, and provoking the yellow race by terming them as inferior people? Third, how can a British community, which is always boasting freedom and justice in its international commercial intercourse, enact a law that is against their principles? In view of the fact that this labor-influenced "White Australia" question is altogether unchristian and inhuman (though actuated by Trades Hall selfish jingoism, but supported by the Christians, who form an absolute majority in Australia), I fail to see the consistency of the religious parties in tolerating its existence without any protest; inasmuch, they are actively opposing other laws that are less injurious, and yet consenting to the existence of an Act which prevents shipwrecked sailors from sheltering, deports defenceless Kanakas back to barbarian lands where their lives are in danger, and denies the Japanese and Chinese their commercial freedom. I pity those Christian leaders who try to excuse themselves from protesting against such unjust legislation because it is political or perhaps unpopular, while professing to uphold the teaching of the Fatherhood of God land the brotherhood of man. For example, let us quote God's words: "Thou shalt neither vex nor oppress the stranger," "Thou shalt not hate thy neighbor in thine heart," "Thou shalt not avenge nor bear any grudge against him, but love they neighbor as thyself;"

      "If a stranger sojourn in your land, treat him as thine own." It appears that the white Christians in the Commonwealth are following the example set by the Jews in the beginning of the Christian era, for when they refused to recognise the common brotherhood of man, it was necessary for God to show that vision to the Apostle Peter which led him to declare that "God is no respecter of persons, but in every nation he that feareth and doeth righteousness is accepted with him." It seems that they (Christians in Australia) are going still further, as it is reported in the daily press that some prominent religious bodies--namely, the Baptist and Congregational Unions of N.S.W.--are openly supporting the Anti-Chinese League, and many religious parties are taking active part in political matters that tend to hinder missionary enterprise. The Chinese and Japanese Christian converts in Australia are eagerly watching to see how far their "superior" white brethren are going in allowing such an Act as the Immigration Restriction to enforce its barbarous regulations. We are also anxiously waiting to see whether someone would be plucky enough to renounce the fallacy and inconsistency of the "White Australia" question. However, we are pleased to note that at last the Anglican Synod of South Australia has taken the initiative step and passed a resolution thus: "That the Anglican Synod declares that the principle of the policy called the "White Australia" is contrary to the principles of modern civilisation and Christianity, and must, so long as it is persisted in, result in moral and material harm of the worst kind in Australia."

      But we are particularly glad to see that Bro. Pittman has brought this question forward--"White Australia," and what should be our attitude towards it? In raising such questions, there is danger of incurring the displeasure of the Labor brethren, but let our leading church members plainly state their attitude towards so serious a problem. "Let justice be done though the heavens may fall. " As a member of the Chinese Reform land Commercial Defence Association, I happen to know the general feeling of the Japanese and Chinese towards this inhuman and unchristian measure. For instance, only the other day, when trying to preach the gospel to one of my countrymen, I was confronted with a ridiculous question like this, "If the white Christians in Australia profess to love all men, why should they make a law to deny you their convert even commercial freedom?" When trying to show him the difference between politics and religion, our benighted but acute countryman simply says that the "White Australia" policy was brought forward by Christian legislators and upheld by the Christians, who form the majority and therefore they are responsible for its existence. Others will say to us derisively, "You had better ask your white brothers to alter their law before you try to convert us, for we don't want to sit on a rail like you do."

      As long as this law prevails, our missionaries in Asia will have to face some more difficult questions than those I have just mentioned. They will be constrained to say that "the name of God is blasphemed among the Gentiles through you," and unless we take some disapproving step (such as the Anglican Synod did in South Australia, for instance), our missionaries in the Far East and your Chinese brethren here will be unable to satisfy our heathen brethren in the flesh that we as an apostolic religious body are not silently approving such racial prejudice. The colored Christian community are earnestly praying that God may remove the selfish film from the eyes of the Commonwealth lawmakers, so as to enable them to see our Saviour's precepts, which plainly teach them to recognise the common brotherhood of mankind. During the late Boxer movement in China, when the Europeans were in great danger, the Chinese Christian converts were willing to give up their lives if necessary in order to save their foreign brethren, and yet the "White Australia" law is allowed to do all the things we mentioned. What a contrast. In fairness to our Labor brethren I may say that there is nothing to prevent them from making a law to limit the coming of the "undesirable" people in order to protect the Labor interest, but when a Christian land goes so far as to enact law to violate all the commercial treaties between Governments of England, China and Japan, and even go still further by supporting the White Ocean policy to prevent the blacks, though British subjects, from earning their living in the ships, I say no fairminded man ought to tolerate such injustice; but for the Christian parties to remain silent on these questions is without doubt opposed to the spirit of our Creator, who created this wide world for all men to dwell in.

      Unless the "White Australia" law is altered, and the "white" followers of Jesus adopt a different attitude towards colored human beings, all we can say is that as the Egyptians' hearts were hardened so will be the hearts of the Commonwealth lawmakers, and those who are silently holding their brothers' coats while they are aiming the White Australian stones at the colored nations; and the only hope for these nations is to wait for Divine deliverance. May the time soon come when God will show the supporters of the "White Australia" policy their great error.

      b. THE KANAKAS

      The work of John Thompson, touched upon in these brief comments, has been written up by David Hammer. The typescript is entitled John Thompson: The Birth of Churches of Christ

Mission Work in the New Hebrides (1980). This was later published by the Pamphlet Club as the July 1981 issue, No. 303.

C.P., 1891, p. 347.

      Bro. C. Fischer gave a most interesting account of the work done by Bro. John Thompson among the Kanakas as South Sea Islanders engaged on the plantations in Queensland, of which reports have from time to time appeared in the Pioneer. It appears that Bro. T., who was formerly connected with the "Brethren" obtained a copy of the Pioneer when visiting the Bundaberg Hospital, and being interested he secured other copies, the study of which with the word of God led him to accept the position occupied by the Disciples. Bro. Fischer also gave statistics of the number and location of the Kanakas in Queensland, from which it appears that there are: about 11,000, in various parts, of whom many have, become Christians, and that there are really good openings for mission labor among them which could be worked at a cost of only about seventy pounds per year.

      After some discussion in which several took part it was resolved:

      That while this Mission has the sympathy of this Conference, we are of the opinion that this question should be referred back to the Queensland Conference with the suggestion that they start the Mission and then make an appeal to the churches in all the colonies.

C.P., 1896, p. 100.

      I was born in Sydney and brought up in the Church of Rome. When at the age of thirteen, through reading the New Testament, I saw the errors of the Roman Catholic Church, which caused me to leave and attend the meetings and Sunday School at the Christian Chapel in Elizabeth-st. Sydney. Bro. Cole was the evangelist then (24 years ago) preaching for the church. When fifteen years old my father died, and I came to Lake Macquarie, then to Queensland. The first few years in Queensland were spent in the back country and on the diggings. Some sixteen years ago I came to the Bundaberg River, then in its infancy as a sugar-growing district. There were some "Plymouth Brethren" meeting in Bundaberg; but owing to the confusion that existed among them on the subject of baptism, I could not join with them. I then commenced to hold cottage meetings, and opened Sunday Schools in bush places, and visited the hospital. In 1886 an attempt was made by Miss York to start a Kanaka Mission. I was requested to assist, as the mission was to be nonsectarian. No other name but Christian was to be given to the Kanakas; they were to be immersed on the confession of their faith in Christ, and the gospel was then preached to them free. The great difficulty seemed to be how to reach them with the gospel on a large plantation. There were to be men speaking over twenty different languages. We could not speak to them in their native tongue, owing to the number of different islanders there would be in the meeting. The Kanakas from the different islands spoke a gibberish among themselves and it was only through being acquainted with it that the kanaka could be made to understand. The mission has proved a successful one. The annual report form shows that 925 have been baptised since the commencement of the mission. While carrying on the Kanaka Mission on week nights I had, with the assistance of Brethren John Asmus and W. Clary, a small chapel built at the Yellow Waterholes. A Sunday School was held, and meetings for the preaching of the gospel. The first year seven were baptised and a church organised; others were added afterwards. The church now meets at South Bundaberg. When visiting the Bundaberg Hospital, I found lying on the bed of one of the patients I was visiting part of a small pamphlet called the Pioneer. I asked the patient where it came from. He told me that it came by post. As part of it was missing, I asked him to keep the next one that came for me, that I might find the people who published it. When the next paper came, I saw that it was published in Warwick. This was the first time I heard of Disciples in Queensland. When visiting in East Bundaberg I saw a Pioneer. Enquiring where it came from, they told me their neighbor gave it to them. On calling next door I found Bro. Bell and his wife, who are now in Western Australia. He was the first Disciple I had seen for fifteen years. Bro. Bell often asked me to report on my work, but I did not care to do it. When Bro. Bell left Bundaberg, he called at Sydney on the way to Melbourne and reported the work I was doing here to Brethren Watt and Ewers, an account of which appeared in the Pioneer. This was the first time the Kanaka Mission was brought before the Disciples. I carried on the Kanaka Mission, mission to the Germans and Sunday School work at my own expense, not receiving any support. In 1891 circumstances were compelling me to give up the work. Having reported in the Pioneer to that effect, Dr. Jos. Verco and others sent assistance and requested me to attend the Queensland Conference for 1891 and bring the matter before the brethren, which I did. I then visited the southern colonies, where the sympathy of the brotherhood was aroused on behalf of the Kanakas. On returning from the southern colonies, I found that the Isis was unoccupied by any

missionary, although several attempts had been made at mission work among the Kanakas by the Church of England and Primitive Methodists. Bro. Freeman, who was then among the Primitives, had been teaching a school for the Kanakas at Horton, but had given it up. Our first meetings were held at Childers. The difficulty was in obtaining a place to meet in. The Church of England had erected a building, but, there being no minister for the district, the building was not used. The trustees kindly gave me the use of it until such time as a minister came. On visiting through the district I found that there were some Christian Kanakas who had been baptised in Bundaberg. On January 29th a church was organised at Childers, 15 Kanakas meeting for the breaking of bread. On March 5th the first baptism took place at Doolbi; 17 Kanakas were baptised, and Bro. Freeman. On the 24th of May a church was organised at Doolbi, 14 Kanakas meeting for worship. On Oct. 15th 17 were baptised, and on Dec. 24th 14, making a total of 48 for the year. There were two meeting places opened--Doolbi and Cordalbor, which had been erected by the Kanakas. The second year Dr. Jos. Verco paid for the erection of the mission chapel and a two-roomed cottage on the Apple Tree Creek Road. This building was erected in order to reach the Kanakas living on Apple Tree Creek, there being a large sugar mill erected there. Childers becoming a place of importance, a Church of England minister arrived: As there was no other building to be had in Childers, we had to hold the meeting that had been held in Childers at the mission chapel on the Apple Tree Creek Road, which is a mile and a half from Childers. This has been a great hindrance to the progress of the mission, not having a place in Childers to meet in for the last two years. The 48 who were baptised the first year were those who attended the meetings held in Childers on Lord's days. There were sixteen baptised and three meeting places opened by the Kanaka brethren. The third year a number of new arrivals came from the Solomon Group, who have been very difficult to deal, with. Four Christian Kanakas have returned as missionaries--one to the island of Pentecost in the New Hebrides, and three to the island of Malayta in the Solomon Group, who have been assisted by the churches at Childers and Doolbi. Bro. Freeman, who had been attending to the meetings held on the Apple Tree Creek Road, removed to Cordalbor, and continues to hold meetings there. Through Bro. Freeman removing I had to attend to the meetings on the Apple Tree Creek Road, the Kanaka brethren attending to the meetings in South Isis. Nine were baptised for the year; making a total of seventy-three since the mission commenced. The Kanaka brethren hold twenty meetings weekly in different parts of the district, Bro. Freeman four, and I nine, weather permitting. The churches at Childers and Doolbi have given thirty-nine pounds thirteen shillings and twopence halfpenny towards defraying their current expenses; Rescue Home, Ten pounds ten shillings and eightpence; Indian Mission One pound; mission work in the Islands, Ten pounds; towards the building of a chapel in Childers, Fifteen pounds ten shillings. Membership of the church at Childers, 66; Doolbi, 10.

      c. THE ABORIGINES

A.C., 1902, p. 887.

      As is usually the case with the white man's earliest contacts with colored races, the points of view of the aborigines cannot in the nature of the case be understood by the white intruder. Consequently laws of intercourse, ceremonies and observances, understood and respected by the natives themselves, are omitted, broken, violated by the white man through sheer ignorance; and misunderstandings, heartburnings and hostility result. Aborigines, for the protection of their game, their water supplies (which as we know are often scanty), the protection of their families, had elaborate ceremonials and observances in connection with the coming and going of visitors. Visitors carried and presented credentials and gifts from tribes at times living hundreds of miles distant. The transgression of these rules has been the cause of most of the difficulties between the whites and the aborigines.

      Naturally, white men spying out new country would march right on, and when their intrusion was actively resented by the rightful residents, these latter were charged with treachery, bloodthirstiness and similar evil propensities. The result too frequently was that for a white man to sight an aborigine was (on the plea of self-defence) to kill him. Hence, unfortunately, grew up distrust, and harsh treatment, tending to the extermination of the weaker race. The whites in back country often came to the conclusion that the native race had no right to live. This spirit is still seen even in our most civilised cities, where the aborigine is scarcely permitted to earn food and living by his own effort and his own work.

      Australian territory was annexed without reference to any rights which the aboriginal population might be deemed to possess; and later on when a politician wanted votes, or wished to oblige some importunate would-be settler, the aborigine's reservations were seized and sacrificed, cut up and divided amongst whites, who had no right to them. With home and hunting ground gone, the aborigine was driven away into the bush a trespasser on the tribal territory of others, or more frequently driven to death

by want of food or the vices introduced by the whites. There was a grudging dole of blankets, flour, tea, sugar and similar foods, but some of the Governments seemed to begrudge even this meagre concession to those who had been ruthlessly dispossessed. The protectors of the aborigines, appointed by these Governments, had frequently to make earnest and persistent appeals before extra food required because of absence of game would be allowed to the famishing natives. Australia has in this respect no reason to be proud of her treatment of the aborigine. Time and space will not permit of details of the cruel treatment too often meted out to the natives in the more remote interior. On the other hand, there have been devoted men, with the love of God and of humanity in their hearts, who have striven to alleviate the wrongs and sufferings of Australia's natives. Missionaries have gone amongst them. Mission stations have been established on the coast, on the rivers, and at remote points in the far interior. Station owners were often great helpers of the missionaries, finding employment for the men as drovers and boundary-riders, and for the women as household servants. Others, however, looked on them merely as cattle-killers. It was but natural that, with game and country driven away or occupied-- the stock driving out the game--the native should help himself to the supply of food occupying his own territory. But some through cruel treatment became outcasts, and violence and murder resulted.

      The race is rapidly passing away. The most of the survivors are found on the mission stations, in the care of godly men. Here they are taught to read, write and sew; garden, shear, wash, and dry wool; fish, make shoes, and other useful arts. They are very simple, and easily influenced by sympathetic workers. Many of them are sweet singers, and it is a treat to go into their places of worship and listen to their reading, prayers, addresses and singing. The mellifluous Australian aboriginal intonation gives a sweetness and softness to the tones rivalling those of Italy and Spain. Taking into consideration all the circumstances Australia has done, in many respects, fairly well in her treatment of her colored race. But it is to be regretted that there was not a better attempt to understand the people found on our shores. Where the native race has received fair treatment it has been chiefly at the hands of God-fearing men. The race will soon be extinct. Numbers of them have learned to love the One who died to redeem them. We may regret that we have not done better by them, but nations, like individuals, make mistakes. And the generous-hearted, true Australian will grieve that we have not dealt as generously as we might have done with our lowly fellow-Australians, the Australian aborigine.

[NOF 386-401]