John McKellar, an independent religious thinker its Argyleshire Highlands, in 1798 finds the New Testament a clearer charter than the National Church, and enters Ontario in 1881. James Black, of Argyleshire, in 1821 came to Ontario as a Scotch Baptist, and develops as a leading follower of the Campbells.

      Discipledom has its roots in the spirit of religious revolt which stirred European minds during the seventeenth and eighteenth centuries. The cold formality of a National or State Church, the suppression of freedom of thought, and particularly the rank growth of clericalism and churchianity--and more pointedly, the barrier of creeds which gave little to hearts hungering for the comfort of a God that could be realized in common life--all these were factors in turning men's minds against institutionalized religion. These, at least, were elements that led to an unorganized and yet persistent searching, which undermined ecclesiastical ramparts, and in communities far-scattered, men of good will sought in the pages of their Bibles some simpler way for the Church. Protestantism having become firmly established in Britain, created and sustained the longing for ever simpler religious truth. It was no longer a crime to question Church doctrines or ordinances. The British spirit of toleration may have looked on undisturbed, for the champions of freedom were few, and outmatched in weight of scholarship and prestige. But lone battlers for a more realistic setting for a people's faith were undismayed and, fired by hidden zeal, persevered in new paths.

      Scotland's people seem to have proved themselves a buttress of religion and morality. It was natural then, that in a quiet parish in Argyleshire, a reformer unknown to history so far, was to light a new candle of religious truth. The discoverer of this was David Oliphant, Jr., who gave his labors and patrimony to the spread of new truths in Ontario, both by voice and pen, also by press. His life-span was 1821-1885. Over a period of forty years he was a light in Ontario, and elsewhere his work is explained. Five years before his death in London, Ontario, he set himself the fresh task of re-stating the-faith of the Disciples and in publishing a brief resumé of their history. So in 1880, we find him dedicating to vice-chancellor S. Blake, a volume to be printed in parts and entitled the Living Laborer. Something of this is explained in Chapter 6. He begins [55] his account of forerunners by a reference to Thomas and Alexander Campbell, and yet has gone back of them to new and earlier paths than the Campbells knew. Some small acquaintance with this fact still lives in Ontario, and also in Prince Edward Island, where the compiler has met it. The Island, perhaps, had the ideas earlier. Quoting from the pages of the Living Laborer, January, 1880, p. 5, we read:

      "Fourteen years previous to the reformatory work of these servants of the Lord in America, a worshipper in Argyleshire, Scotland, who had from infancy been instructed in the National Church, began to distinguish between the light that shone upon him from the capital of his native land, and the light he was privileged to receive from Jerusalem. With a few kindred spirits, in 1798, the reformer in the Scottish highlands opened the inspired volume and taught men to worship according to the pattern on Mount Zion--a pattern given to workmen by the Holy Spirit. This fellow-citizen with the saints crossed the Atlantic, and with his family adjusted himself in Aldborough, Ontario, in the year 1818, and publicly pleaded reformation, and with steadfast faith observed the appointments that originate in the authority of our Lord in this dispensation of grace. The laborer of whom we here speak, was the grandfather of elder D. B. McKellar, long a resident in the county of which London is the capital, and an efficient evangelist amongst us in various portions of Ontario and Michigan."

      What is first to be noted here is not only the date 1798, but the Argyleshire origin of reformatory ideas. It is not stated that McKellar was a Scotch Baptist; the writer was chary of using names other than Scriptural. He probably regarded him as fully a disciple of Christ as any he then knew. (A still older man, James Black, so testifies.) In the Oliphant categories, in his press, we note the following order. The Glasites opened their first chapel in Glasgow in 1740, (after probably five years of private work) (Banner of the Faith, p. 74, March-April, 1859.)

      In the same journal, July-August issue, 1859, p. 160, the first chapel of the Old Scotch Baptists is recorded as in Glasgow in 1769. Then comes the Argyleshire minor prophet, McKellar, in 1798. Oliphant's account in the Living Laborer, p. 4, includes a most interesting contact he himself had, as a student at Bethany College, Bethany, W. Va. On his graduation there, (probably in 1841-42) he had received a gift from "two ministers", who had begun 68 years ago (1812) "to teach and practise what was clearly enjoined in the inspired word, and forbear to teach or to practise what was not taught by inspiration of God." One of these was the founder [56] and president of Bethany College. From the hands of one of them he had received a copy of an Address, which the giver told the recipient would have saved him at the same age, if possessed of it, some forty years of study. This was the renowned Thomas Campbell, author of the document called "Declaration and Address", in September, 1809, written when he was forty-nine years of age. (The writer has not noticed any other record of a personal contact with Thomas Campbell by a Canadian.)

      Here we may learn something of the 'grandfather of D. B. McKellar', the "efficient evangelist". After some search he was disclosed to the writer by Mrs. A. P. Ferguson, of Alvinston, Ontario, as being John McKellar, whose son was named Archibald, and who became a pillar in Mosa Tp. church, Ontario. Jos. Ash, in July, 1884, (Christian Worker) described him as the 'leading man' in Mosa church, D. B. McKellar noted here, was the son of Archibald, and Jos. Ash says of him that he was well-known to the churches known as Aldborough, Lobo, Mosa, Dorchester and Howard. He is set forth in Part Two re Mosa, very fully. Of John McKellar's activity in Mosa there seems little record. Probably age accounts for it.

      Here may be mentioned again the remarkable "Reminiscences", twenty-one in number, of Joseph Ash, of Rodney, beginning in the Christian Worker in November, 1882 and finishing in September, 1884. He wrote of 68 churches, all in Ontario, drawn out of his experience of 55 years. We are all indebted somewhat to his labors.

      As I am unable to print all David Oliphant's references to forerunners in the Scotch Baptists, it may be not tedious to mention the names of a few worthies whom he delighted to honor in this essay in the Living Laborer, (p. 6). Their names are recorded with care as N. Lockhart, Henry D. Inglis, Wm. Braidwood, and Robert and James Haldane. Here we have men known as Old Scotch Baptists, and two as 'Haldanes'. But Oliphant speaks of them all reverently as 'public servants of the prince of Life,' between 1765 and 1812. The latter date to him was the year of the Campbell's public beginning, after their baptism by Matthias Luce on June 12, 1812. These men were perhaps slightly different from one another in opinion, but they were evangelically united in reverent and loving desire to advance the Redeemer's kingdom. He included also in his roll of honor, the learned Dr. Carson, the Irish Independent, who two years before the Haldanes, began a great work of faith and labor of love in Ireland. (Here is a taste of Carson's spirit. Replying to an enquirer he states: "I care not with whom I agree, or with whom I differ, if I agree with the Word of [57] God." Of this Oliphant states: "Does this not express the mind of every reformer in any age?").

      David Oliphant's father, David Oliphant, Sr., was also a pioneer leader in Ontario. He had been pastor of a Baptist church in St. Andrews, Fifeshire, Scotland. He married Sophia Watt, whom he had "met at a Haldane chapel." He preceded his family in migration to Ontario in 1821; settled first near Dundas, Ontario, but in 1832, upon land which later was to become the site of the village of Everton. Here he entered into the life of the E. Eramosa Scotch Baptist church, situated on the 7th line of Eramosa, about a mile east of Everton, on the farm of James Black. (The church is said first to have met in Black's home.) Of him the son may now speak, in his own words, in issue No. 13, Living Laborer (January, likely 1881.) He includes James Black in his story.

      "When the nineteenth century was of age--in the year of grace 1821--elder James Black, then a young man located in Aldborough, south of Rodney, in Ontario at that time called Upper Canada. In the same year elder David Oliphant pitched his tent in Esquesing, east of Norval, but soon left and settled in Dundas, adjacent to Hamilton. Elder Black was then twenty-four years of age and Elder Oliphant forty-three. Both of these citizens of Ontario were from Scotland, but had been Presbyterians, both became Baptists in their native land, both were made public religious teachers, and both were prayerful students of the word of the Lord. Pleasantly it is recollected that when as a lad I witnessed Father Oliphant refer to the pages of the sacred volume, which he kept with him for reference, while active in his daily toil."

      "From four to six years, elder Black was worshipping and co-working with his Gaelic countrymen in Aldborough, and then passed eastward to a vicinity east of Hamilton, (Niagara District), and subsequently adjusted himself in Eramosa. Elder Oliphant remained--preaching on Sundays--in Dundas until the first months of 1832, when, in the providence of God he also became a resident of Eramosa: the two Elders, the one from the east and the other the west, of Hamilton, occupying lots on the same surveyor's line, only a mile and a half between them, a luxuriant crop of forest trees upon the soil of all that region. These two students of the sacred Scriptures became sufficiently acquainted to co-work in the government of our Lord; and although very different men, they were in certain respects the complement of each other. Elder Black, with his firmly compacted body and full brain, with comparative youth on his side, was an unremitting and [58] effective laborer. Father Oliphant, with his ripe experience and love of reformation, although far from robust, possessing strength to labor in public very limitedly, was a degree or two in advance of his contemporaries in distinguishing where the line ran between the city of Jerusalem and the city of Babylon. A reformatory publication, highly prized by Father Oliphant, (Millennial Harbinger is meant) having been placed in the hands of elder Black for perusal, escaped very narrowly a martyr's fate; for at that date the zealous elder was so earnestly attached to certain portions of the Geneva theology that he not only disrelished, but strongly opposed, what did not fit with the teaching he had received by tradition from his theological fathers. Nobly, though not speedily, he allowed his mind and heart to acknowledge reformatory truth, and took the lead in more than a few movements in the direction of reformation. He was happily qualified by a variety of gifts and graces, to instruct and move his Gaelic countrymen. Family after family of these Highland relatives settled in Eramosa and Erin, numbers of them bringing with them from the eastern coast of the Atlantic, their reformatory principles. Others of them brought over from their native land cargoes of such reformation as Calvin and Knox advocated. Among all--so it was then cordially decided--elder Black was at once a scholar of the Lord and exemplary teacher".

      "And when such men as Father Menzies and Father Trout, came from the vicinity of Norval to Eramosa and visited the family of Black, the family of Oliphant, the family of Stewart, the family of Anderson, or the family of Royce, and opened to us their treasures of wisdom in the public meeting, we were so feasted with the good things of the kingdom of God that we felt like the grateful Hebrews when they proclaimed a jubilee."

      "The period arrived when a forest chapel was erected in Eramosa. The breadth of four lots east of where the substantial stone chapel, sixty by forty feet, now occupies a place in Everton village--the site of which was once a part of the Oliphant farm¹--a little temple was constructed of timber in its primitive state for the primitive purpose of primitive worship; and in this rudely-built synagogue, I can yet, in my mind's eye, see five of the family of Black, children included; five Oliphants, four Stewarts, three Andersons, four Fergusons, two by the name of Royce, two by the name of Harris, four by the name of Kribs or Krips, seven by the name of Hill, from three to ten Crewsons, and a sample of Butcharts, Burts, McMillans, McLellans, McDougalls, Thompsons, Roots, Smiths, Robertsons, Gillies, [59] Abbots, Dunbars, Bums, Dalmage, Sopers and at a later day, Everts, Talbots, Toltons and Parkinsons."

      The home surroundings and the then little known 'stone chapel' of the Eramosa Disciples, afterwards became the nucleus as well as after centre of the co-operative work of the Disciples in Ontario. Until the year 1898, the managers of the Co-operation had to live within easy distance of it for a horse-drawn vehicle. The responsible managers lived in that area. The 'stone chapel' opened in 1862, was the home of two of the Eramosa congregations which united in 1861--an early example of union. With better roads it became possible to have fewer congregations. In his brief chronicle, Oliphant tells us that Everton was the "most fruitful church in Ontario among the churches adopting the creed prepared by the Lord's ministry whom He inspired." He then quotes nine other congregations in surrounding territory which owed their existence to Eramosa, with a total of 858 members, of which 180 were then credited to Everton and 260 to Erin Centre. (See Chapter 6).

      An interesting sidelight upon the thinking of these early churches, is the statement by Oliphant that among the first questions of a reformatory character that came up at meetings, requiring prolonged investigation, was that of how properly to observe the Lord's supper in the absence of an ordained minister. Ash relates that this matter troubled the good people of Aldborough during the time when James Black was their leader; and in this, it is believed that Black was a claimant for the presence of an ordained person. But that was most likely prior to his introduction to the Campbell writings. Eventually it was agreed that unordained men (in the sense usually associated with that term) should be allowed to minister in such details. The custom of ordaining laymen of character corresponding to Scriptural requirements became usual. At the time of Oliphant's writing (1880) this, he referred with some slight satire to the fact that in his then place of residence (East London) the question was only then agitating members of the York Street Baptist body. In Lobo, where Dugald Sinclair was a power, and practically bishop of a number of churches in his circuit, he always presided in his life time at the Table. At his death it left confusion, for no one was prepared or trained to do so. A son took it over.

      Another direct statement regarding church practice appears in the same article, as follows: "Again, the question whether one brother should have charge of the church, as it is called, or whether the church should have the oversight of a number of the wisest and most faithful teachers, was the [60] question amongst us during the days of the first efforts towards reformation in Eramosa." The answer (not given there) appears to have been in favor of a plurality of elders.

      Of the forerunners heretofore set forth, it is not possible to ascribe to any of them such specific views as would justify the label Scotch Baptist, Haldane, or any other form of Independency known to the century. The McKellar of Argyleshire teachings, and the Black in his research, were conformable to the Scotch Baptist teachings as afterwards developed, but these may not be declared identical. The truth seems to be that the Scotch Baptist teachings and its various churches then existing in Canada were the appropriate sheltering folds-the mediums best suited to develop religious reform. Of David Oliphant, Sr., he is credited as being once a leading preaching brother of a Scotch Baptist church in Toronto, which dates from 1838. But one reference supports this, and it could not have been for long. His son, in a style characteristic of them all, does not label his father, except scripturally. William Trout and John Menzies, of Esquesing (Norval) church were Scotch Baptists; but they founded churches which later became Church of Christ, or Disciples. It was similar to those described in these pages under the names of River John, N.S.; and in Ontario E. Eramosa, Lobo, Mosa, Aldborough, and others. The reader will miss something important if he omits to read these. (Part Two.)

      The Scotch Baptist influence was powerful and dominating; yet the strange fact remains that, though stiffly set in their ways, they all became Disciples of Christ, without disunion. Thus in Canada, Scotch Baptist was the main stream, the others little tributaries that merged together with the broader current of the Campbells. What is written here establishes that in Ontario, as in the Maritimes, the fact of religious reform and advance, was in being before the Campbells began. Whilst this merging happened, it is true also that the direction aimed at by reformers on both sides of the Atlantic did not correspond. The Old Country folk warred against ecclesiasticism: the American (continent) folk were seeking Christian union first, or a reformed Church, and a restored Christianity, second. The most exact statement the writer is able to make upon the subject of reform in Ontario is this: that the Campbells and Barton W. Stone enlarged, qualified, and to a large extent developed what had already begun. Especially did they add soul and breadth to what was sometimes rigid, legalistic and literalistic.

      Not only the Campbells, but the Barton W. Stone movement, was in Canada in 1830, as it still is. Jos. Ash relates that in 1833, as an Anglican [61] and dissatisfied with his baptism, he had accepted Christian baptism through the "Christian" or Stone movement, described then as Newlights. There seems no record of any co-operation between the two bodies. They were then credited by Ash with having twenty preachers, and about that number of churches, with a membership in Ontario of 1,200 persons. A union between the two peoples was discussed at Whitby in 1833. There was an exciting discussion, a chairman's casting vote against union. It is likely that, although without demonstration here, the "Christians" have had an influence for reform as well as the Disciples. From 1890 to 1925, there were contacts and some fellowship. At least twice since 1833, the Christians and Disciples have discussed union--in 1896 and in April, 1919, but without effect.

      To conclude, no more authoritative word on "early disciples in Ontario" has been written than by James Black, referred to herein and in Chapters 6 and 7. The writer heard him speak as an elder to Everton church, during the last year of his life. To know the man and his history adds taste of confirmation lacking in casual knowledge.

      James Black was the father of the Co-operation movement. During the 'June meeting' in Guelph in 1885, (his last attendance) he had heard the statement being made that "the Disciples were opposed to the sending out of qualified men to preach the Gospel and paying them." This he wished to correct. "A few old men now may oppose it; but older men and older disciples (and many of them) were in favor of it." This is very strong testimony and ought to settle any such claims made then or now. The history of the Ontario Co-operation (Chapter 7) proves the truth of his contention. It was his last public utterance, as he died April 21, 1886.

      This old and reserved pioneer of the Cross (about whom much still waits to be told) had another message. Somebody's writing somewhere was circulating the belief that the "first disciples in Canada . . . had organized in Toronto "on the Apostolic model". Black offers this: "I came to Canada in 1820 and I believe there were disciples and churches on the 'apostolic model' before that time, if faith in Jesus Christ, repentance towards God and submission to Christ in Baptism as Saviour and Lord, constituted a person as a disciple. I knew some such nearly 80 years ago, (1805), who refused to follow any human, man-made creeds. They accepted the Bible as the God-given revelation of His will, and studied it carefully, especially the [62] New Testament, as teaching the Christian religion, which they tried to learn, teach and practise. If such were not disciples, I cannot define the term. They were called missionaries, Haldane Baptists, etc. I don't think they appropriated any particular name themselves. Some of them came to Canada and labored faithfully and successfully early in the century, at least (by) 1817. I mention a few of their names, well-known yet among us: Malcolm Robinson and John McKellar in Aldborough; Duncan McVicar and Dugald Sinclair in Lobo; Dr. Miller in Niagara; David Oliphant in Dundas and Eramosa; Francis Hutcheson, Eramosa; Thomas Stephens, Alexander Stewart and John Menzies in Esquesing and Little York (now Toronto); George Barclay, Pickering, and other places. Five of them went through a course of study training for Gospel-preaching: viz: Donald McVicar and Thomas Stephens in Glasgow; Alexander Stewart in Edinburgh; Dugald Sinclair and Francis Hutcheson in Bradford. Those of them who had not a college training were men of good natural endowments, which they cultivated carefully. All were good Bible students and acceptable teachers, and as sound in the faith as Thomas and Alexander Campbell . . . Many of them died before the Millennial Harbinger was generally circulated amongst us; but every one of them that lived until they learned Brother Campbell's views from his own pen, fraternized with him and appreciated his labors, and so did all the churches with which they labored. The descendants of these old disciples are among our best representatives in Ontario now . . . I was very intimate with most of them . . . they took pleasure in preaching the truth without money; but farms and families prevented their becoming entirely devoted to preaching. All of these with whom I was associated were anxious that capable men should constantly be employed and sustained in building up the cause of God at home and abroad. I heard no opposite doctrine amongst old disciples, I guess the opposite is among new disciples." (James Black, Rockwood, Ontario, Christian Worker, p. 3, August, 1885.)

      So ends mention here, of this once valiant shepherd-lad in Argyleshire. And bravely and tenderly he defended and tended his spiritual flocks in the new land, Canada. [63]

[DCC 55-63]