From you sounded forth the word of the Lord. I Thessalonians 1:8. Now in these days, when the number of the disciples was multiplied. Acts 6:1. Alexander Campbell Criticizes the Ontario Disciples in 1855.

      By the year 1830 the tide of British immigration was flowing strongly, where in earlier decades it had been but a trickle. There was everything to be done in the new country. What were most needed were roads, markets, municipal and legislative control, and adequate schools. Following 1830, the times were seriously disturbed politically, as the struggle for responsible government was going on. The people, largely British, were loyal to British institutions, and sought to give their ancient heritage freer play in the new land. The English Reform Bill of 1832 helped the morale far afield. Eventually schools and municipal institutions were given being. The Ryerson School System of public instruction dates from 1859.

      A civil right, connected with religion, was that of the solemnization of marriage. The Church of England enjoyed the right exclusively. The fight to secure the right for all other bodies was strongly contested. Just how the 'elders' of our congregations secured the right to solemnize marriage is not clear from the legislation. They may have won it by virtue of an Act of 1796, and a further extension in 1859 gave it to all ministers and clergymen of any denomination when duly ordained. Owing to a dispute with regard to the formalities of a wedding in Selkirk in 1883, a special Act of the Legislature of Ontario was passed, granting the right of solemnization to elders, evangelists or any individual when specially designated by a congregation of God, Churches of Christ, known individually as Disciples of Christ.

      No extension of these foregoing facts need be made; and the background so imperfectly sketched may be kept in mind, especially when reading the church histories of the Pioneer Period, 1830 to 1869.

      The Disciples of Christ were late-comers, relatively speaking and the older churches of Great Britain were somewhat entrenched in the Province. The principal bodies were Church of England, Presbyterian, Baptists, and Methodists. The Church of England is said to have lost heavily through the vigorous advocacy of other bodies, particularly the Methodists. It is possible that the coming of the Christian Connexion Church in 1821, [64] (at Keswick) may have aided the cause of the Disciples. Later, after 1831, the universalists were represented by J. R. Lavell. In February, 1849, at Jordan church, a debate was staged between him and David Oliphant, editor of Witness of Truth. But there were, through some decades, frequent clashes, and debates were common matters between Disciples and other bodies. (One who seems to have stood out prominently as a debater was Edmund Sheppard of Dorchester. My friend, Rev. Charles T. Scott, D.D., once Methodist preacher in the neighborhood of Dorchester, told me that, fifty years ago, it was regarded as an honor to debate with "Elder Sheppard" in those far-off times.) Edmund Sheppard staged a debate between Prof. Crawford and John S. Sweeney on the differences between Disciples and Baptists. This took place at Springfield. Afterwards Sheppard published it.

      From sources open to historians, we are able to judge the circumstances in the religious field about the year 1830 with greater freedom than our Disciple periodicals picture it. From a recent published source covering the period, the following appears in a consideration of "The Religious Scene in the 1830's". "The most striking feature of the religious scene was the variety of the religious sects, all busily engaged in advancing their own particular beliefs. Travellers from other countries regarded this as among their observations. Every new form of belief which came in from the U.S.A. seemed to find adherents, though often only by drawing away the more curious minded from their church body. The American origin of most of the sects, as well as their occasional eccentricities, made them objects of suspicion to more orthodox groups, even when these themselves, as in the case of the Methodists, had an American background. The civil authorities also became uneasy at times over the American sects, whose members were usually Reformers in politics. In the troubled times of 1837-8 their loyalty was much questioned." (From Western Ontario and the American Frontier. by Fred. Lanam; published by Ryerson Press, Toronto).

      From a wide reading of early Disciple journals it may be said with truth by the compiler, that nothing appears where the political loyalty of Disciples is concerned. More than once it was proposed by certain Disciples that they should petition the government in order that as a people they be relieved of the necessity of bearing arms or taking oaths. In April, 1849, Thomas Bradt, and A. Clendenan, proposed this for reference at the next annual meeting; but though the editor of Witness of Truth declared that the opinion was universal in the province amongst Disciples, nothing [65] was done to make the plea. The necessity of coming under some specific name troubled somewhat, but A. Clendenan urged that as the "disciples" were so named in scripture, first at Antioch, they might with propriety be distinguished as still Disciples at Montreal. Perhaps the deep-rooted idea was that after all, Christians should have as little reference as possible to the 'powers that be' in the affairs of the State. There appears to have been a great sense of other-worldness amongst them, and a strong desire not to be conformed to anything save the demands of Christ's kingdom. All of this too, it will be seen, bears out the extreme sensitiveness of the pioneers with regard to their interpretation of the Bible.

      From long study of the periodicals of the Disciples, (which began in 1837), it is apparent in them that a deep-seated love of truth was manifested in their advocacy of Current Reformation ideas, to use a phrase born out of the Campbell school. They felt that all religious bodies of every sort, bound by creeds, were in opposition to the truth in Christ, as it should be presented. But, in presenting their aim of making all religion and its practice in church and out of it, conform to strictly-drawn facts and inferences from the sacred book itself, they were not a contentious and iconoclastic people. However, the other religious bodies, who began to feel the weight of Scriptural arguments, soon realized, somewhat after the fashion of the artisans of Ephesus, that their craft was in danger. Without bitterness, now it may be said that great opposition was manifested toward the Disciples, with the natural result that where arguments arise heat often rises with them. It may be reasonable to assume that with the passing of years and the familiarity that comes with association, better feelings have come to prevail. In all sincerity, it may be said that dissenters from ecclesiasticism in every land have based their claims upon the value of newly seen truth. In all avenues of discussion of truth, the human family acts according to its nature.

      If the reader has become familiar with chapter five called "Heralds and Pioneers in Ontario", he may then read the development which arose out of Scotch Baptist churches--those in Esquesing, Lobo, Toronto and Aldborough. They illustrate the transition in style from the earlier to the later organizations. Back of that also is the influence of the Glasites in Scotland, from whom sprang the Scotch Baptists. And it may again be stated that ideas and principles are inherited and, like most inheritances, cherished intensely. Their ideas today influence the faith and practice of Churches of Christ across Canada. It is notable too, that there never was a [66] split in a Scotch Baptist church that was graduating into the Disciples. The truth seems to be that the search for the right path was still alive. No one had settled into the rigidity of settled beliefs without the possibility of further light breaking through. In that period the Disciples were to a considerable degree tolerant of the opinions and judgment of others. It was assumed that, as Paul says, there might be "differences of administration" without the violation of the faith. That precious testing and searching time ought to come again, and with it there might be a recovering of the tolerance and unity that once distinguished the pioneers. It was part of the unique driving force of the Reformers.

      Ontario owes much to many persons who developed religious faith and habits. Amongst a number of reverent memory amongst the Churches of Christ, two may be mentioned. They are Dugald Sinclair and James Black, both Scots from Argyleshire, the former being the elder by twenty years. They can scarcely be said to have associated in Scotland, but their ways crossed there effectively for each at one time. Each of them was troubled by the prevailing ( and to them unsatisfactory) religious teaching. They refused to conform until mind and conscience were satisfied. Their convictions, when firmly grounded on what to them was the rock of Truth, became forever fundamental. Such men have always been at the beginning of movements. (Both names are to be found in Chapter 10 (Biographies of Spiritual Leaders) and need not be dealt with save to further illustrate their contributions. The link between them rises when it is seen that James Black was led to Christian baptism by Dugald Sinclair in Scotland. Black became a Scotch Baptist preacher in Elgin County, Ontario in 1820. He later came in contact with Dugald Sinclair, who had come to Lobo, and through him (Black) Sinclair was led more fully into the truth as set forth by the Campbells in their writings. Both men have expressed the view that they never knew when they ceased being Baptists and became Disciples of Christ. That statement illustrates the gradual growth of truth in the minds of serious persons seeking it, and being satisfied with no substitute. It is likely that no two men amongst Ontario preachers could so clearly claim to have been, in their later history, travelling bishops of the Churches of Christ. They both lived beyond the pioneer period of the Disciples. James Black (it is claimed) founded the Co-operation of Disciples, which has lasted longest and still survives in its successor, begun in 1886--"The Co-operation of Disciples of Christ in Ontario." Sinclair's work was [67] in Lobo township church, (now called Poplar Hill) and a circuit of associated churches in Western (old) Ontario. Perhaps their names justly stand at the head of "The Pioneer Preachers of Ontario."

      In trying to describe how the cause came to Ontario, the reader is asked first to read the pioneer histories in Part Two section. There, better than in any summary telling, lies the story. There are several personalities known to the writer, who are worthy of more special notice. First might be read the condensed little biographies of the Pioneer Preachers--James Black, Alexander Anderson, James Kilgour, Dugald Sinclair, Charles J. Lister, Edmund Sheppard, (see Chapter 10).

      Hugh Black succeeded his father James Black as head of the Co-operation. This was in July, 1886, when the present Co-operation was formed. In a sense, he was his successor also in the local church, Everton. He died in 1909, with many years of spiritual direction to his credit. His annual messages to the brethren at the June meetings were statesmen-like in tone and information. They have never since been equalled as documents on the 'state of the cause'. Hugh Black was president of the Co-operation during the growing times in the eighties and nineties.

      In the local church, Everton, (which until 1898 enjoyed the distinction of being the seat of the Co-operation, since its managers must live near to it.) Robert Royce was the presiding elder and genius of the church. His wise kindly spirit was a healing and helping bond to men and women. He was for many years secretary-treasurer of the Co-operation, and in 1869, his minute book begins the third book of minutes (the first extant) of the missionary efforts of Ontario disciples.

      T. L. Fowler's name is widely known across Ontario ever since his entrance to the ministry in 1880. He graduated from Bethany College in 1880, and later received the degrees of M.A. and LL.D. He was our first educationist and was pastor at St. Thomas, West Lorne, Rodney, Everton, Lobo, Ridgetown, London, Aylmer and Minerva, O. He served fifty years, was a scholar in Greek and Hebrew, was active in the Co-operation work in the 'nineties', and with George Munro, published the Ontario Evangelist, during the period May, 1886 to September, 1889. He was a man of deep religious insight, and his judgment was strong and forward-looking in all practical and religious affairs. He was effective as a worker for his Master, and he served his province with abilities beyond the average. He died in [68] 1934, and he is ranked amongst Ontario's distinguished servants of the cause. Like that of other servants, the description is an under-statement, owing to space needs.

      The name of O. G. Hertzog cannot yet have faded from Ontario memories. During the years 1876-8 he was extensively engaged in evangelism in Ontario. He has been quoted currently to the writer (who heard him often) that he "was a warm pleader". He did phenomenal work at Sweet's Corners, Wiarton and Acton, where churches were formed by him, and eight in all to his credit. He was native to Pennsylvania, educated at Hiram, Ohio, and served Richmond Avenue, Buffalo in 1875. (I always feel that we owe here another debt to Buffalo, N.Y.) His daughter became the wife of Dr. E. I. Osgoode, of the China Mission. O. G. Hertzog was deceased in Hiram, O., January 15, 1926.

      Hugh McDiarmid, scholar and acute defender of the faith during the years 1875 to 1883, was often teamed with O. G. Hertzog and there never perhaps was a stronger pair of evangelists in Ontario. Their opposite temperaments and abilities created this. Hugh McDiarmid's career is entitled to some details, to be found in chapter Ten.

      Christopher A. Fleming, of Owen Sound, who died at age 87 in April, 1945, removed from Ontario counsels one who deserves a tribute which can scarcely be compassed here. Notice of him appears in Kilsyth and Owen Sound histories in Part Two. In the latter church he gave generously the strength of a great manhood. He was a man of marked character. Actually his life moved not only his friends but his community and the Brotherhood of the Disciples of Christ, whose faith he inherited. Modest, and speaking mostly by deeds, he won frequent tributes from his brethren for his outstanding assistance in the co-operative work over a long period. A publicist, accountant, and financier, he was treasurer of the Co-operation and its trust funds, and thus able to render a unique service in the manner in which the assets of the Brotherhood grew for over fifty years. His contribution to the cause of temperance and reform stamped him as a leading citizen in Grey County, where his "Daily Sun-Times" exerted an influence beyond its district. To all of us he was "C.A."--a man of high and lovable character and benevolent action.

      A brief record of this leader lies in Chapter 10. He deserves attention on two counts: his personal experience and his original acceptance of the [69] Reformation views from sources sought with ardor. His Reminiscences, published in the Christian Worker, Meaford, Ontario, in the years 1882-3 (19 in number), are the easy talk of an old veteran recalling his life--experience as a preacher. They also enshrine some of the original history of the Disciples in Ontario. Ash was reared an Anglican; became dissatisfied in the matter of baptism, and in September, 1830, he accepted immersion through the 'New Lights' or Barton W. Stone people, who were also called 'Christians', and having a yearly Conference, with a membership of 1,200 and 20 preachers in 1832. Through an elder he learned of Barton W. Stone and of his periodical, the Christian Messenger; also of Alexander Campbell and his journal, the Millennial Harbinger. He subscribed for both papers and studied them. (His bound copies of the Christian Messenger came to the Collection of Disciple writings placed by the compiler in the library of Victoria College, Toronto. His precious Reminiscences are there also.)

      Here for emphasis is again stated one of the evidences of religious dissatisfaction spoken of in these memoirs. It occurs in the East and in Ontario. In the words of Jos. Ash (written in 1883) he states his problem and how the new understanding of the New Testament put forth by the Reformers brought light to his soul. He wrote:

      "When I commenced in the divine life I was young. 'What must I do to be saved' was a great question. That question was not solved to the satisfaction of mankind by any theory then taught. No one knew his sins forgiven. One felt so, supposed so, hoped so; but none knew so. All the theories built upon that great question were out of-joint: no two of them agreed . . . I have lived to see the apostolic theory well-established over America and Britain, and the isles of the seas. The bitter opposition we had to meet in days gone by is absent. All this . . . I never expected to see. Now, where do we lack in making our great plea for the restoration of primitive Christianity a grand success! Is it not in the practice . . . here we are so lacking"--(Christian Worker)

      In the history of Cobourg will be found more of Ash's story. He was an 'original' disciple: he came to it through some of the earliest teaching possible in Upper Canada. And he put it into practice, to the extent of studying the Scriptures to learn how and what to preach, and what a [70] penitent confessor of the name of Jesus should further do. His courage here stamps him with honor. He claimed (but with no boastfulness and some diffidence) that Cobourg was the first church won directly to the plea of the Disciples without a previous background.

      The first annual report of the Disciples in Ontario appeared in the Millennial Harbinger (Bethany, W. Va.) for August, 1843, (p. 376.) It was a despatch from James Menzies the secretary, stating that "pursuant to notice given to the various congregations of Disciples in Canada West, a meeting of delegates and brethren took place in Esquesing, near Norval, on the second Friday of (June) for the purpose of promoting the cause of truth and disseminating the principles of our common Christianity. . . There are now about 16 congregations in various parts of the province, which were represented by delegates, or from which letters were received. An account was given to the meeting of the history, progress and present prospects of the Churches, some of which were particularly interesting. Some of them have passed through a severe ordeal, and seemed narrowly to have escaped extinction; others have, and some are still, suffering from various causes, and not the least of their perils have been caused by 'false brethren' . . . Many of the churches are in a prosperous condition, and many of the saved are constantly being added to their numbers."

      "The oldest church in the connection was formed in this place (Esquesing) in 1820, and three of the churches were formed this present year." (See 'Esquesing', Part Two.)

      "It is but a few years since the brethren began to act upon the principle of forbearance in opinions, and the unprofitable agitation of some untaught questions kept those aloof from each other who acknowledged the one Lord, one faith and submitted to the one immersion; and the influence of the Geneva theology retarded in a great degree the growth and usefulness of the churches; for though we acknowledge the Bible alone as our creed, each congregation seemed resolved to stand alone in carrying out its principles. The doctrine of baptism for the remission of sins, in connection with faith and repentance, caused a good deal of enquiry and not a little agitation; but the minds of the brethren have settled down to a firm conviction of its truth; while the advocates of faith alone and Calvinistic election have separated themselves from our communion. [71]

      "Brethren Black and Anderson were employed to travel as evangelists part of last winter, and they stated that they had immersed 25 in the name of Jesus Christ. It was resolved to employ two evangelists the present season, and to sustain them by free will offerings from the churches. Before the meeting adjourned, which it did the second Friday in June (9th) 44 obeyed the gospel." (James Menzies.)

      The contents of this first annual message will reveal a great deal to those who really consider it. Seldom has an annual report been so burdened with trouble, and yet with some noted triumph.

      It was further noted in the report that as the churches kept no account of their progress, it could not be told what the year's increase was. The items indicated in paragraph below refer to church location, time of organization, and present number respectively, as follows:

      The subject of co-operation will disclose information as to one method by which Disciples get numbers. The subject has interest as a method and will be revealed in another chapter.

      This incident is probably unique in the history of the Campbells. It was first told by Jos. Ash in the Christian Worker, August, 1883, and further explained in the December issue by the editor. It is a proof of the power of print. Away back in 1834, a Baptist preacher named David Weirs, was walking in the streets of Lewiston, N.Y. (on the Niagara river) and heard an auctioneer urging "How much am I bid for these books?" Weirs had no knowledge whatever of the complete first seven volumes of the Christian Baptist, bound separately as produced. His bid was accepted, and he began to study them. He also loaned them to another preacher named Straight who, with Weirs, was also won to the new faith. The record is "that they went out and founded churches along the lake shore"--meaning in the townships of Clinton and Louth, Lincoln county--and likely also meaning [72] Beamsville or Jordon. From a historical source the compiler has discovered that that region was already strongly Baptist, which agrees historically with the early record of the Disciples.

      David Oliphant, of Everton, educated at Bethany W. Va., under Alex. Campbell, indulged his passion for print under various titles, from Witness of Truth in 1845, to late in the 'eighties', when his writings were known as Letters of a Living Laborer. On January 15, 1880, at London, he dedicated a first letter of a new volume (printed in parts) to vice-Chancellor S. Blake, and began to write a history of the Disciples, as they were then called. He gave briefly the story of the Campbells in 1809, and referred at greater length to the work of some reformers in Argyleshire, Scotland, some fourteen years previous to that time. (See Chapter Four). He gave hints of some reforms begun by the searchers after truth in that chapter: and later began the Ontario story at about the year 1820, when James Black came from Scotland to Elgin County; the coming of his father, David Oliphant, Sr., to Dundas and later to Eramosa, and the development of a church amidst the primeval forest.

      The following paragraph is a condensed statement, at times quoting exact words. "There had been meanwhile American preachers in Louth and Clinton townships (on the south shore of L. Ontario) who had proved themselves men of power in handling the oracles of heaven without the aid of an inspired creed. In Darlington and Whitby (townships) between Bowmanville and Oshawa, the Burkes, the Trulls, and some of the Farwells had received the light that induced activity on behalf of pleading heaven's unmixed truth. About the same date there were those in Cobourg, Hillier, and Athol who confessed the Redeemer according to Scriptures . . . The gospel of our Lord was with much apparent efficiency, proclaimed in Toronto . . . In the days of 1845, I counted ten numbers who were able to stand before the public and plead reformation. Some of these were very qualified laborers in the gospel."

      "David Oliphant Sr., died in 1841, and a son William became active in preaching for some fourteen years. Alexander Anderson came from Esquesing and became an efficient worker in Eramosa church. Lazarus Parkinson, of Eramosa, for several years evangelized in Eramosa, Berlin and Nassagaweya. Previous to 1848, a number of families living in Esquesing and Caledon removed to the Georgian Bay region, among them as teachers [73] William Trout and A. W. Stephens. Arch McArthur located in Nottawasaga, and churches were planted at Meaford and six other places in all.

      "But the most fruitful church in Ontario, amongst the churches adopting the creed prepared by the Lord's ministry whom he inspired, was the little body in Eramosa . . . The cluster of churches which owe direct indebtedness to the church at Eramosa are the following, with members numbering:

      "For a number of years, between 1840 and 1850, quite an amount of labor in the gospel was seen in portions of Markham, Scarboro, Pickering, Whitby, Mariposa, Darlington, Cobourg, Ameliasburg, Sophiasburg, Hillier, Hallowell and Athol. Anderson of Eramosa and Trout of Esquesing, labored east of Toronto. Black and Menzies labored in unity (west) of Toronto, Today . . . there are churches in Vaughan, King, Markham, in Uxbridge, in Pickering, in Oshawa, in Bowmanville, in Hillier, in Hallowell, at West Lake--say nine churches between Toronto and Picton."

      In a concluding half-page (p. 94)--which ended his historical writings--he refers to elder Bentley, of Markham, then of S. Dorchester (which see) and to the work of Edmund Sheppard there; to the work begun and developed in the townships of Dorchester, Yarmouth and Southwold, believing that there might be 500 Disciples in these regions at that time. Other places and regions named were the city of Hamilton, Smithville, Selkirk, Townsend, Rainham, Walpole, Wainfleet, Beamsville, and Jordan. (This was partly due, as at first stated, to the presence of laborers from New York State and Ohio, such as J. D. Benedict, W. T. Horner, Dr. Belding, A. S. Hayden, and A. P. Jones.)

      David Oliphant related this doubtless with a sense of triumph, due to no small part he had played as preacher and publisher. In another volume he tells with interest of the time when the Disciples in Ontario could be counted as tens instead of hundreds.

      In 1887 evangelist James Lediard computed that the number of Disciples in Ontario at that time was 4,000.

      The details of the church in the three periods tells more intimately the story of development. [74]

      Our cause occasionally has been stirred by the exceptional and, like other religious bodies after the First War, we put forth a Forward Movement. The idea was first canvassed in an ambitious conference in the Toronto City Mission Board, and put into effect by the board of Co-operation in October, 1919. The aims may be reduced to the following heads: (1) developing spiritual life more deeply; (2) directing young life into fields of service; (3) a 20 p.c. increase in budgets with particular attention to properly paying ministers: (4) the raising within five years of $50,000 for advancement. The plan was too big for any private individual to undertake and so the Superintendent of Missions, W. J. Hastie, was placed in charge. He was with us more than seven years, and the Forward Movement formed the major part of his work for two years. The province was divided into three districts, and, what the evangelist could not personally do, he secured the co-operation of local churches in canvassing. Successful campaigns were instituted in Walkerton, West Lorne, Rodney, London, Aylmer, Bridgeburg, Owen Sound, Kilsyth, Winger, West Lake, Windsor, Sweet's Corners, and St. Thomas. The results were quite remarkable. In a final report in June, 1921, from all sources there was summed up a total of $34,974 pledged, mostly for local improvements to buildings, but leaving available for the board of Co-operation $1,395. Unquestionably the attempt was a welcome and pleasing campaign. Bro. Hastie's necessary retirement on account of ill-health in June, 1921, shortened the effort. But the enthusiasm for an advance was prominent and a deep impression was made. It is regretted that no tabulation of the other aims can be made, but something doubtless was realized. Bro. Hastie was an untiring evangelist and few in the provincial field have equalled him. His consecrated efforts won him high praise on retirement, at Hillsburgh convention in June, 1921.

      In the religious scene it seems it is good to have the pot boil over at times. "Lord, revive Thy work, in the midst of the years." Canada as a whole, experienced another Forward Movement in the years 1925-7, under a program of evangelists sponsored by our American brethren and guided by the All-Canada committee, in the work of John H. Wells. Taking his own tabulation, as printed in Canadian Disciple, January, 1928, the following can be recorded: number of meetings held in most of the provinces, 39; converts, 944; added otherwise, 124; total added, 1,068. Funds raised for expenses, thankofferings and new buildings, $18,760.49. The evangelist [75] received good co-operation and the results, as a whole, were stimulating to the churches.

      Both these campaigns still leave unanswered the question: Why is it necessary that Christ's followers should have to be energized by special appeals to work harder, even do their best, at the very program to which they have always been committed? It seems to be our human way.

      Let us receive with consideration the measured words of Alexander Campbell addressed to Ontario people after his visit in July-August, 1855. They were addressed mainly to the people whom he had met and whose efforts from some part of conditions related in this chapter. Mr. Campbell spoke in Toronto, Eramosa East (that later was Everton), Bowmanville and London, and enjoyed and appreciated hospitality with his lady. He spoke also several times in Baptist churches. James Lesslie, publisher of the Toronto Daily Examiner, gave publicity to his speeches and was his host. In the Millennial Harbinger (August, 1855) Mr. Campbell reported his trip freely. He stayed some time in St. Catherines and visited some church in the vicinity. His aim was health. Here follows his candid judgment upon the brethren Canada (meaning Ontario).

      "Our brethren in Canada are not as prosperous and as co-operative as they might be, or as they should be, and, as we hope, they will be. They have talents, learning, and the means of being eminently useful, provided only that mere order, or mere discipline, or church etiquette, should not usurp the place or the province of faith, hope and love. 'These three' as Paul calls them, are paramount to everything in the Christian profession. Paul would have contracted with any church in his day never to eat flesh or drink wine while the world stood, rather than wound or cause to stumble a weak brother. The vital principle of church order is brotherly love. Let that abound and all is peace, health, and prosperity."

      There is unquestioned Christian and scriptural wisdom in the advice given here. Let the reader ponder where we have failed. After more than ninety years standing this Christian counsel has acquired a sting (through its non-fulfilment) which the followers of Christ (and the Campbells) would do well to try to remove. [76]

[DCC 64-76]