"The things that thou has heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also."--II Tim. 2:2.

      The fifteen men herein presented, in a sense, may be no more entitled to that recognition than others mentioned in Chapters Five, Six, and other parts. But, as our whole cause grew--and with it records both written and of common report--and amidst the feeling and knowledge engendered by an association of seventy years with these people, the writer feels impelled to record them in the fashion here followed.

      It would be forth any reader's while to attempt specially to conceive of the origin and progress of our Cause through the developed administration of our Christian churches and as interpreted and made effective by the spirit and deeds of these good men. I write with a personal knowledge of four of our pioneer preachers in Ontario and of an equal appreciation of the worthiness of others communicated to me through other channels. The characteristics of these brethren so pictured were for this writer the embodiment in person of the Cause of Christ in Ontario; and, by transfer, the same high standards have become the rule for those described in other provinces. Throughout the records show that there was created a deep and reverent spirit for their holy lives and self-sacrificing deeds. For both phrases there lives still undisputed truth.

      The spirit of these men--and of seemingly countless others I have known--was the cause, under God's guidance, of the growth of the more liberal and Scriptural ideas of the Churches of Christ in Canada, and their memory is worthy of our devoted regard. Other personal comment upon those I knew and valued calls for a voice, but I refrain in hope that I may hold the balance true, here as elsewhere in these records. All the persons I have included in this chapter and others, were widely known, and highly honored in love by their generation.

      The distribution of the brethren of honorable mention is as follows: three in Prince Edward Island--Alexander Crawford, Dr. John Knox, and Donald Crawford; five in Nova Scotia and New Brunswick--George Garraty, John Doyle, W. Wentworth Eaton, John McDonald, Howard E. [121] Cooke; seven in Ontario--James Black, James Kilgour, Dugald Sinclair, Alexander Anderson, Edmund Sheppard, Charles J. Lister, and historian and early preacher, Joseph Ash; in Manitoba one, our leader in federating our organizations, George H. Stewart. Total sixteen.

      Other leaders of great importance are indicated here by reference to chapters already presented. In the West there are three leaders calling for emphasis on the mention otherwise given. They are M. P. Hayden, of the co-operative movement beginning in Manitoba, Chapter Nine. At the end of that chapter there is but a partial tribute to the labors of the Hants County man, M. B. Ryan, who gave himself to the cause very truly in Alberta, beginning in 1911.

      More particularly in the West is the scene of some of the activities of George H. Stewart, who sought early in Manitoba to re-establish the cause of his youth in Ontario. Through his genius for organization, and the spirit and support of undergirding it for years following 1922, he accomplished a national unity for a cause struggling amidst provincial-separativeness. The praise that is for him "in all our churches" is made manifest in Chapter Twelve.

      And, most deeply intertwined with labors throughout the All-Canada Movement, is the leadership from the first and undergirding afforded by Charles L. Burton, C.B.E., in the Educational section of our ministry, which was a chief component of the All-Canadian task. In this latter work, he has been ably supported and partially succeeded in the service by his son, Edgar G. Burton, C.B.E., all of which is set forth in Chapter Eleven.

      These special biographies follow in the order named above.

      So far as known, the birth of this earliest leader was in the year 1787, on the island of Arran, Scotland, and he was the uncle of a later leader of the same name, Donald Crawford (see Biographies). The Crawford family in Arran were Congregational Independents and had come under the influence of the Haldane brothers, who at the beginning of the nineteenth century were conducting their remarkable efforts at reviving evangelical religion in Scotland. Theirs was a non-denominational, layman effort. Alexander Crawford was converted to Christ under their preaching in Arran. In their efforts to promote religion the Haldanes undertook no responsibilities about sending forth their student-preachers, and Crawford, doubtless fired with the new zeal that was breaking forth dedicated himself to the cause of Christ. At his home in Arran later on he baptized his own [122] parents, under circumstances requiring courage (see Biographies, D. Crawford). In the year 1811, with his wife he came to Yarmouth, N.S., and learning of the spiritual needs of Prince Edward Island he removed there at the invitation of friends.¹ He began, naturally, to work amongst other Independents. "He had no sooner entered the field than the word of the Lord began to produce inquiry in almost every section of the country visited . . . His discriminating mind, his extensive acquaintance with Holy Scriptures, and conscientious adherence to their authority, his perseverance and most exemplary piety adapted him for the place and time." His preaching activities took him widely over the Island. He preached at Lot 48, at Three Rivers (Montague), East Point, Bedeque, Tryon (his home) and Belfast, and congregations of immersed believers were established. He is considered their founder. Some of these afterwards at his death continued as Baptists, although Lot 48 held out scripturally independent. He was the first person to administer the ordinance of Christian baptism in primitive fashion, John Stewart being the person, with seven others, of whom were Duncan Kennedy and Donald McGregor. For some years he was the only person who followed this practice. In 1827 Crawford published a book called "Believers' Baptism as Opposed to Unbelievers' Sprinkling"; also one on the Abrahamic Covenant. He said that those who neglect baptism do not follow the scripture. R. W. Stevenson writes of him "that in doctrine he was a moderate Calvinist, taught the supremacy of the scriptures, ignored all human creeds and confessions of faith . . . yet he was not fully out on the design of baptism. His work on the whole led greatly toward the Restoration ideas of the Campbells, and his family afterwards became identified with the Church of Christ, showing plainly the tendency of the teaching of this man of God.² He had two sons and four daughters, of whom some were devoted to the Island work, and some went West. C. C. Morrison, founder of The Christian Century, Chicago, is a great grandson of this Disciple forerunner on "The Island."

      Scotland made a direct contribution to the religious life of the Island when Dr. John Knox, a distinguished scholar of Edinburgh University (and medical doctor as well) came to Charlottetown as an Episcopalian clergyman in the year 1841. He came practically as a missionary for the Church of England. He was born and educated in Edinburgh, but received his medical degree in London; afterwards serving as a classical tutor in Cambridge [123] University. Soon after coming to The Island his religious views underwent a change (so says O. B. Emery) who writes a careful obituary in The Christian in Dec. 1892. He was baptized by the Rev. Alex Scott and united with the Baptist church. Soon after this he went to Albany, N.Y. where he was pastor of a Baptist church; but his voice having failed him there he returned to the simple life of the Island to pass more than forty years in service to its churches. He first preached for the churches at Lot 48 (Cross Roads), Three Rivers (Montague), East Point, and as far West at times as Cavendish and St. Eleanors. (While in the U.S. it is said he received the degree of LL.D from Harvard University.) "Afterwards there was a change in the churches referred to as to what they should receive and teach as authoritative in matters of faith and practice. The majority (a large majority) decided for the Bible and the Bible alone as authoritative; and to the Christian the New Testament especially. At the head of these stood Dr. Knox, and in taking this stand they identified themselves with the reformatory work of the Campbells, Barton W. Stone, Walter Scott, Jacob Creath, and a host of others, coming to the conclusion that human creeds as authoritative are divisive." W. W. Eaton, writing in The Christian, December, 1847, says of him that he was the principal teacher in the order of the New Testament in the churches mentioned. Undoubtedly the great work of Knox was in building up these, and other, churches on the Island. It is said that his views were largely enlarged during his visit to the U.S. He developed his charges toward that end in conformity with the adoption of the name "Disciples of Christ" in 1830 (cf. Mill. Harb., Aug. 1830), and accepted that name for his churches. Thus he aligned himself with the full Disciple position and used his great talents to the dissemination of their principles. His brilliant mind attracted the attention of all who came under its influence. The American Christian Missionary Society in the years 1859-60 engaged him to travel and preach in the Maritime provinces, where he travelled great distances and spoke to record audiences.³ In the year 1860 (probably) he was asked to be minister of the Halifax group, their first settled pastor (which see.) He made a fine beginning there, but an unfortunate schism, directed by superior money power, discouraged his efforts and he resigned and came back to the Island.

      A sample of his thinking is found in a letter he wrote to a church elder, quoted by Charles Stevenson (see New Glasgow) in his letter to W. W. Eaton, contained in The Christian, September 4, 1846. Knox writes "I [124] formed a church (East Point) last Lord's day (August, 1846) Jesus Christ being the chief corner-stone; a church which is connected with no association but the universal brotherhood; no bond of union but Christian love; no ground of union but obedience to the whole truth as it is in Jesus; and no rule but the uncorrupted and blessed word of God. There are now (on the Island) more than three hundred disciples whose care rests upon me in a measure, under God 'who, when things are set in order . . . will exhibit the simplicity and power of truth to the bewildered professors on this Island." Such was the language of the Reformers of that day, as opposed to overlordship and creeds. Knox's aims were very plainly to impress upon his people obedience strictly to scriptural teaching and authority. "The Bible and the Bible alone, must govern the disciples of Jesus." This spirit for long permeated the foundation and frame of the edifice erected by Dr. Knox. The foregoing "forming" of the church at East Point must have been in the nature of a re-consecration to the principles of the church of Christ, according to the N.T., since the founder of East Point, (A. Crawford) did not definitely go the whole way.

      A testimony to the character of Knox comes from W. W. Eaton, who writes in his journal, The Christian, December, 1847, p. 148: "During the two days we spent at Lot 48 we were edified and delighted by his stock of interesting anecdote, his large fund of general intelligence and his extensive knowledge of men, of modern theology and the glorious system of Christianity. His very superior natural colloquial powers, his clear discernment of human character; his fine polished manners and his very liberal education obtained in Scotland's capital have put him in possession of means of doing much good towards God's glory and the upbuilding of the Redeemer's kingdom.

      Knox was a magnetic personality upon the platform or pulpit. One who knew him well states that a fine tolerance toward other religious people warmed his ministry. His character was such that, although he came as an Anglican and afterwards diverted his life to another channel, he could and did preach in most of the Anglican churches on the Island, as well as those of other bodies. Such a testimony is rare. In his later years (after 1881) he turned to medical practice in Charlottetown, owing to impaired sight, and mingled his practice with comfort and counsels. Shortly before his death he attended a conference at Cross Roads, and was then suffering from complete blindness. He was the preacher of the occasion. One who heard him relates "He was quite blind as he ascended the pulpit steps and read the [125] chapter and hymns from memory. Though blind his ringing voice and commanding presence were unimpaired." His lovable disposition won him the confidence and friendship of all. About him there was no dispute among the Island people. Of him the Island Patriot said that he was one of the most scholarly, eloquent and public-spirited preachers of the Island. O. B. Emery (fellow-preacher) in The Christian, Dec. 1892, stated that "he leaves a name which alone may die when Islanders cease to think." Dr. Knox was twice married, first to Margaret Ferguson; later (1876) he married Catherine Dewar, daughter of John Dewar, of Lot 48. He had no children. He died on November 16, 1892, aged 75 years. His earthly remains, with those of his wives, lie in Cross Road cemetery. Over his grave the inscription, "I have fought a good fight, I have finished my course, I have kept the faith."

      The Disciples of Canada should know Donald Crawford--the third great "laborer" for the Lord on "The Island." There his name shines brightly. In August, 1891, whilst in the midst of his labors, and when he was editor of The Christian, he was persuaded to record something of his life--an unique request in our literature the compiler notes.

      Donald Crawford was born on the Island of Arran, Scotland, 31 October, 1820 and came with his parents to P.E.I. in 1827. In the year 1806-7 James A. Haldane preached in Arran and the parents and three sisters were "converted", also Alexander Crawford, who was a brother of the father. Alexander Crawford studied at the Robert Haldane Seminary at Edinburgh, and whilst there both James and Robert Haldane were immersed, after a prayerful study of the duty of Christian baptism "according to the command of Christ". Alexander Crawford also was immersed; and later on he immersed the parents of Donald Crawford and some others, before he left Arran to come to P.E.I. in 1811. (Donald Crawford does not tell his father's name, but gives the names of his sisters, one of whom was "the mother of Mr. Daniel MacMillan," the celebrated publisher of Edinburgh). For more than a year after Crawford left Arran the baptized persons remained within the Independent Congregational church, as they had done before baptism. But the minister so continued his denunciation of them, and particularly of Alexander Crawford (who he called Jeroboam because he had "caused Israel to sin") that the group withdrew and for years after that met in the Crawford home to worship and break bread together, under the father's leadership. For the first time they saw a Baptist preacher, [126] in the person of Dugald Sinclair, who greatly cheered and edified them and who is said to have modified the attitude of the preacher. Donald Crawford records that his uncle died at the early age of forty-two, but, apparently omitted an interesting date. He does record, though, that the first person he baptized on the Island (also the Island's first) was John Stewart, the father of Henry W. Stewart, who so greatly served at St. John, N.B. and elsewhere.

      The religious experience of Donald Crawford is revealing. Contrary to an early idea, outstanding religious leaders come by it naturally; but Donald Crawford was of the type of Paul, who had to learn a hard way. It was an experience related also in the case of leading men in Ontario. When Calvinistic teaching was beginning to crumble, men and women agonized even in godly homes as to how to receive religion's consolation. D. Crawford states that no matter how much good advice his teachers gave him, there was no way pointed out. He could never learn what steps to take to come to the Saviour. It was a knotted mystery. His gloomy prayers for light and power brought him no release, and a reaction followed toward frivolity and sin.

      In the summer of 1840 a Baptist preacher from Nova Scotia preached on the Island with great success. His message there was new--that "men could believe the gospel and might accept Christ without waiting for an added power". "That autumn all our family save two were baptized. My father was delighted, and seeing his children accept Christ, gave him courage and comfort, as to Simeon of old, to depart; he died soon thereafter, at the beginning of 1841. I felt much interest in Mr. Dimock's preaching . . . although I received much light, I still thought it impossible to be saved without something as a pre-requisite, which it seemed Jesus was withholding, and I resolved to pray more earnestly, but all in vain. Before giving up I resolved to read all I could in the history of Christ . . . I was greatly surprised not to find him turning away anyone because he did not feel enough. I came to see that the apostles understood the Great Commission just as it is recorded in Acts: 'He that believeth and is baptized shall be saved'. I believed Jesus with all my heart and believe Him still, although unworthy of such grace. From that day I never felt a lingering doubt of being saved: the Cross, the empty tomb, and the Great Commission: these three shall stand." Crawford goes on to state that he believed the desire to preach the gospel was kindled by the Spirit of God. He joined the Baptist body with the agreement that the New Testament should be the only rule. [127] He began to preach at the age of 21 at various points: first, at Belfast, then St. John, N.B., Cornwallis, Rawdon, West Gore, N.S. He continued until certain ministers enforced the articles of faith, when be retired from the body. Crawford received no academic training: he was one of the class of men who, because of natural gifts and industry become 'educated'. He became an able English scholar and by hard work and by preaching as to dying men and women, his messages had real dynamic in them, with which often formal training has no apparent links and cannot guarantee nor yield. Yet, he a student, in a written debate with a trained scholar in Charlottetown, distinguished himself and his cause in the community by his expositions of Bible truth. Crawford records briefly that his opponent "retreated after a time: afterwards became a D.D. and turned his attention to other men." His debating power was able. He claimed that written or printed debates were more effective agents than oral ones and savored less of personal glory.

      Space is lacking to tell of his "journeyings oft" over The Island, over Nova Scotia and parts of New Brunswick and Maine. He spent four years in these parts and organized churches in Digby Co. N.S. A sentence reveals his mode. He tells that a visit to the Island on Dec. 1, 1855, was made during a stormy season, when, with a horse and wagon, the small sailing vessel in which he was embarked came to port with difficulty. He was church founder at Summerside in 1858, and in 1855 had settled down at New Glasgow presumably after his marriage to his life help-mate, Miss Harriet M. Wallace, of Milton, N.S. New Glasgow got much of his care, but he was of the pioneering type that loved to enter and conquer new fields, and these efforts took him widely over the maritime provinces. He lived with his wife in P.E.I. for thirty-five years. In his home, which he enlarged for the purpose, he trained young men for the ministry. He was a maker of men and gifted with foresight. While at Summerside he baptized over fifty, amongst them Archibald McLean. This was on a Sunday in June, 1867, when A. McLean, definitely determined to go forth unmistakably before the world (with a brother as a witness) as a follower of the Christ. What a memory for a preacher: 'I baptized A. McLean'. Donald Crawford did some fundamental thinking for a plain man. When H. T. Anderson published serially his translation of the New Testament he used for the word "repentance" the phrase "amendment of life." Crawford contended that "repentance" was better when its meaning was taken as a "heartfelt determination to turn from sin to God." Anderson changed to agree with this. Later, [128] no less a scholar than J. W. McGarvey taught similarly. Crawford was an author of tracts, one on "Conversations on the Christian Religion", published first in the Christian Banner, 1857, and later as a pamphlet. This was opposed violently but never successfully. Crawford, man of monumental labors and fidelity, lived to age 91 and passed on August 12, 1911, and, with his wife, lies in the cemetery of New Glasgow, where he spent so many years. In his time he received an inadequate support, and often by the way of "donations". This is freely admitted; we had not yet learned that they who preach the gospel must live of the gospel. Of him, Grace Beattie states, "he was great in physical stature, intellectual capacity, and devotion to Christ". There he lies: one of our "great"--at rest.

      This name will frequently be found in the records of Nova Scotia and New Brunswick churches as founder. He was a vigorous personality who by undaunted courage and 'straight talking' made plain to numerous Maritime audiences the N.T. concept of a church organized under its rules and exhibiting its spirit. He was able to effect this under extraordinary circumstances, and like some other "early apostles" of the cause of the N.T. suffered some persecution. But W. H. Harding (who knew him well) says of him "he was a great preacher. He did not fear man or devil, and was bitterly hated by those who were sectarian" ("Beginnings of the Churches of Christ in the Maritimes").

      He preached extensively in Nova Scotia and New Brunswick, and also in the neighboring State of Maine, beginning his efforts at an early age. Whilst in Nova Scotia he studied medicine, and practised it, and established a drug store that was so prosperous that he had to choose between money and the Kingdom: to his credit he chose the latter, with comparative poverty attached. To this his wife agreed. It is related of him that at one place, when refused admittance to a hall he spoke to the assembled people in the open and at the conclusion nineteen persons "professed religion" and were forthwith baptized in a neighboring lake. A church was also organized which was in existence in 1890, likely later. He published sermons on baptism which had wide circulation. He organized some early N.B. churches, though he was not the earliest preacher. Some of his churches are Cornwallis, N.S. (1836), Westport, N.S., L'Etete, N.B. and he was early in St. John's first church. His feat of turning a Baptist church into a "Christian" church at one visit is to be learned in L'Etete history. The name of "the breaking-up plough" was given to him, owing to his merciless attacks on "sectarianism." In 1889 he became [129] totally blind and retired to Chico, California, where he died, apparently, in May, 1890, having attained the age of almost eighty years. He was a native of Sunbury County, N.B. (Source partly Chicago Daily Enterprise and Bible Index.)

      Not much can be told of the career of this spiritual leader in Hants County, Nova Scotia. He is first known as a Baptist pastor who by his own study became willing to embrace what he believed was a more scriptural faith, along with John McDonald, also of his congregation. Being excluded they had to begin a Reform movement themselves. This rare example of courage of conviction caused him rebuke at times, for his uncompromising preaching, and he was denied a place to preach in buildings that being community-built for the purpose should have been open to him. He seems to have been of the type which holds and expresses its convictions with the utmost certainty. Moreover, he is seen as one anxious that others should be sound in the faith, a not too prevalent type at present when perhaps tolerance in every department may be over-exercised.

      It is about his concern for the purity of the faith of the Churches of the Reformation that these paragraphs deal. After being in the new faith for a term of three or five years, on August 29, 1840 he writes a letter describing the River John church (perhaps our first in Canada) and as a comment adds what follows:

      "I have seen in the New Testament a church that fully pleases me and nowhere else. There are yet many things wanting. We are in it in part, and in our order in part; and this makes us the greatest mongrels in the land and the most inconsistent of all men: to recommend one thing and to practise its opposite . . . (it is) scandalous to any man wearing the Christian name. There are, however, some among us who live a life of faith in the Son of God; if they continue to show forth the same diligence . . . they shall walk with Him in white." (The Christian, Sep. 1840.)

      This language coming from an iconoclast for the truth, caused something of a sensation and enquiries for its meaning were made, which were explained in the February issue, 1841, page 198. With almost apostolic fervidness he explains:

      "The force of the truth in the first position of the sentence I still feel: We are not in the apostolic order yet, only in part. But, let us prove all things and hold fast the good. The apostolic order is, that we should not only believe truth, but also possess and cherish the spirit of that faith; that [130] we should not only fear the Lord, but also possess the spirit of the fear of the Lord; not only pray but have the spirit of prayer. Nor is it sufficient that we should have a knowledge of the first principles of the gospel, but also have the spirit of wisdom and of a sound mind. The 'spirit of adoption' is as necessary as any of the above. The spirit of meekness also and the spirit of life in Christ Jesus make the possessors of the above divine influence free--free from the law of sin and of death. Freedom--precious word: apostolic standard, God's delight, and the Christian's glory."

      Here John Doyle pointed a penetrating finger at the faults of some of his brethren, but in such a manner that they themselves were to apply the rebuke, if any. Such pastoral writing at least, does not figure in our periodicals.

      In the early days John Doyle was about the only Maritimer coming West to Ontario to evangelize. In the Co-operation meeting in Everton, June, 1857, he was in the chair. In the summer of 1853 he engaged in Co-operation evangelism, laboring in Esquesing and Erin. In 1855 he was appointed to travel and preach as a mission to the townships of King, Pickering, Wawanosh in Ontario. In March, 1855 he reported that his labors for the Co-operation were three months lacking one week; he had travelled otherwise four weeks; had added by baptism 33 and two by letter. (Christian Banner, March, 1855). He referred also intimately to Bowmanville, where he likely lived and may have been pastor; also to Meaford, Owen Sound where he held meetings. W. W. Eaton refers to him as practically the head of the work at Rawdon, in the year 1839. On March 2, 1840 he with B. Howard was appointed to travel for one year from May 1 in the Maritime provinces. They were practically to raise their own support from the churches, in this which was apparently the first local co-operation in Nova Scotia. (The Christian, p. 23, June, 1840.)

      Some of his letters in The Christian exhibit a gift of rugged language, typical of the man. He was a rare type which may be called the shepherding leader.

      W. Wentworth Eaton had a name that was familiar through the Maritime provinces for fifty years--and longer. Let a few facts bring his work and memory before us, for he is worthy of record. Born in Cornwallis, N.S., on February 16, 1811, he received education at Wesleyan Seminary in Maine and entered the ministry of the Disciples of Christ in his twentieth year. His earliest effort was to establish in St. John, N.B., the "Society of [131] Christians", which became the Duke St. church, St. John, in June, 1834. In his journal The Christian, December, 1839, he states that this church was founded in June, 1839 and recounts that about 100 had been added to it since. He does not state that he was the founder but his obituary, written in September, 1889, tells us that fact. (See Duke St. church, St. John, N.B.). Among his early activities for the cause is a record of two years spent as professor of English in Bethany College, Bethany, W. Va., in the years 1842-4. In June, 1839, in St. John, N.B. he issued the first copies of his journal The Christian, which ran for two years and was suspended, but began again January, 1847. In December, 1848 publication was suspended, without the editor having means to meet his obligations. The journal is a priceless source of information now. W. W. Eaton was a scholarly man, of the "writing type", and he developed a clear style, moderated by fine understanding and a sense of justice in all he wrote. He adorned the name of religious journalist. In later years, 1853, he removed to Pittsburg, Pa., and started The Sower, and in Cincinnati, O. he amalgamated that paper with the Christian Age. Upon the outbreak of the American Civil War he went to the front for the Cincinnati Gazette, and in 1864 became an army chaplain. The last twenty years of his life were spent in Chicago, in fellowship with Central Church, where he was greatly respected and beloved. It is in his work as a pioneer preacher in the Maritimes that Canadians should be interested. He was active in the time early period of Dr. Knox which see.).

      In the Maritime records his name is frequent as he preached, founded churches, and held meetings in many places; extending his labors to Ontario, and also to nearby American States, as was customary in that time of greater intercourse between our American brethren. In 1858-9 he was employed by the American Christian Missionary Society to labor in the provinces and so successful were his labors and so generously supported was he that he was able to return $75. to the treasury. In October 1859 he reports a co-operation formed which raised $1,400 and which employed three other laborers for a time. In all things Bro. Eaton served with remarkable Christian fidelity and spirit. Of him the Christian Oracle, Chicago, said at his demise in September, 1889, "It is not often that we are called upon to chronicle the demise of one so eminent for piety, intelligence and steadfast devotion to the long service of the Master." He was survived by a widow, two sons and a daughter; and there must be many persons still surviving in the Maritimes to whom his name is a blessed remembrance. (For some of the foregoing we [132] are indebted to Chicago Christian Oracle and The Christian, St. John, N.B., November, 1889.)

      This still-remembered man left few traceable records, though some effort was made to secure an autobiography of his but without avail. The pioneer and early leaders were not given to recording. In the Ontario Christian Banner and the Maritime Christian he is known as an active evangelist. He apparently was a very substantial man in his religious character and efforts. He was preceded in Hants Co. by Benj. Howard and John Doyle, who likely assisted him in establishing the cause at West Gore and Rawdon, where McDonald seems to have been local minister, by reference to phrases of W. W. Eaton. Men who were capable speakers were eagerly sought to leave their base and hold meetings leading to the opening up of new causes. Men of such abilities also were attracted to that type. In the year 1853 John McDonald was considered important enough for Donald Crawford to mention that he had spent a night with him in St. Croix in September, but that owing to poor health he had not spoken since May. In July, 1856 there is record that John McDonald and Donald Crawford were the "laborers" for the year just closed. Each had been remunerated by the sum of sixty-eight pounds, one shilling, fourpence (which the evangelists had raised on the field.) In July, 1857 McDonald had served but little, but he occupied the chair at the Co-operation meeting at Newport, which indicates much. Here is more to the point, written by Geo. E. Barnaby, in Banner of the Faith, Sept.-Oct. 1860. It occurs in an account of the Co-operation meeting held at Douglas (W. Gore) in Hants Co. June, 1860. Among others present he referred to "elder John McDonald, who for many years has been and now is a well known, tried and faithful laborer among the brethren in Cornwallis, Newport, Rawdon, Douglas and elsewhere in Nova Scotia." Five were baptized at the meeting, won by Bro. McDonald.

      M. B. Ryan, of West Gore has informed me that McDonald was known as a good speaker, a companionable man and an earnest 'disciple'; that he ministered to the Cornwallis church for a time and probably spent his last pastoral laborers with the River John church. He also assisted Michael Wallace and his son, Hiram, at a notable meeting at West Gore. By reference to Milton, Queens Co., it will be noted that he was their preacher at one time. [133]

      We are now privileged to learn some intimate facts about McDonald from representatives entries in a diary of his movements kept by his wife whilst they were on tour for the cause of Christ. (This lady was one of the two grandmothers of E. M. MacDougall, of West Core who were among Howard's first converts in Hants Co.) But, preceding it, some few geographical hints may be useful. In Nova Scotia the counties of King's and Hants are central, the former bounded on one side by Bay of Fundy and at the end of that, the Minas Basin extends into Hants. Roughly in this region (which also includes the Grand Pré-Evangeline country) occur the earliest churches in the province, that is, Cornwallis (Port Williams), Falmouth, Windsor, Newport, Rawdon, Shubenacadie and West Gore. Northerly in Pictou county, on the north shore, lie Pictou and our famous (perhaps) oldest church, River John.

      "May 26, 1874--Travelled to Nine Mile River to David McDonald's; made short visit there, then on to Shubenacadie; preached twice and visited four days with the brethren." [This all by horse and buggy, across hill and dale]. "Train from Shubenacadie to Truro, then on by way of Pictou to River John. Reached there in early June, remaining until August 2nd week, then shortly after returning home. People came to hear some new or strange thing, but nothing new or strange." [This first trip was spent getting acquainted with the district and preaching to good congregations.]

      "May 23, 1875. Began summer trip; Nine Mile River, Shubenacadie. Preached at North Salem in the morning and visited among brethren. On to River John, arriving May 29 . . . Bro. Long drove us to the mountain to visit families and 15 miles to see the county.

      "June 20, 1875. We had quite an assemblage of Adam's race to witness the death of the old man and the resurrection of the new man to walk in newness of life. The amazed crowd gazed with silence and listened with profound attention to the truth poured forth from the venerable preacher of the Ancient Gospel, and seemed to say "Thou bringest certain strange things to our ears." [Immersion was not common around there.]

      "June 29. Mr. McDonald had to go 20 miles to the mountain to see and preach to a man who sent for him and who has been trying to wade out of the labyrinths of sectarianism. Oh that more might have their eyes annointed with eyesalve that they might see and their hearts opened that they might understand."

      "July 2, 1875. Alone two days while Mr. McDonald is up the [134] mountains preaching to the people who have never heard the primitive gospel as it is in truth."

      "July 3, 1875. McDonald arrived home Saturday after a 40 mile trip and quite interesting interviews with some families to whom he presented the gospel of the kingdom."

      "July 5. "Just arrived from the Brook section after preaching to an audience of ignoramuses."

      "Just got home after three days calling on the brethren. Last Lord's day quite a large audience and they had to listen to the Ancient gospel. The text was 'Good Master, what shall I do that I may attain eternal life'. And in the evening, the Sower and the different kinds of soil . . . It rains and is lovely growing weather. Oh how much more the Lord can do for us than we can do for Him. 'He openeth His hand and satisfieth the desire of all living and sendeth his rain on the just and the unjust, the evil and the good. He doeth all things well, give thanks and sing'."

      "July 22. We had a lovely trip to the Dalhousie mountains, hills and hollows. Visited five days and Mr. McDonald preached four times to the Highland mountaineers. They said they never heard such plain preaching before".

      "We have to leave River John on 20 Sept. after four months visit, spent pleasantly and I trust profitably. Arrived home 26 September."

      "September 28. This is [the day of Mr. Wallace's funeral. Dear old venerable elder. His sickness was nine days." Death of the pioneer leader, Michael Wallace, of West Gore.]

      "October 25. just one month tomorrow since we arrived home from River John and the Lord has blessed us with health and every needful blessing thanks to his holy name. Last evening we had a very interesting prayer meeting; 7 or 8 of the young brethren spoke of the goodness of the Lord and their determination to serve him, and last Lord's day we had a splendid discourse by Mr. McDonald on the words 'The Spirit and Bride say come, and let him that heareth say Come."

      "May 26, 1876. Arrived safely at River John in tolerable good health and have much to be thankful for. Found kind friends all along. Oh that they were all the friends of Jesus."

      "Sept. 5, 1876. This forenoon five in our family came to obey their Lord and Saviour's last charge to be baptized for the remission of sins: a young man, his wife, and three sisters." [135]

      "Sept. 7. We leave River John tomorrow, the Lord willing, for East River to baptize and preach the gospel."

      "Sept. 29, 1876. Kentville, here at Andrew Woods. We have had a fortnight in Kings Co. [Cornwallis--Pt. Williams section.] and a lovely time. Heard bro. Potter preach. He is splendid. He can read the scriptures in eight languages."

      The diary of Mrs. McDonald is copiously woven with similar sentiments couched in Scripture language. It probably is a reflection of her husband's Christian culture and attitude; and they are both revealed here as intelligent and faithful servants, making all things converge in their lives toward the one desirable end, that of winning fresh converts to the Ancient Gospel. John McDonald passed into eternal keeping in 1881, in his 75th year of this life.

      This notable Maritime leader who labored for over forty years, reached his vocation by an unusual route, that of the high seas. He was born in Halifax in 1856, raised in Guysboro County, which had given so many men to the traditions of a former day when the Maritime provinces meant supremacy in water transportation. It was the day of wooden ships and iron men; and Cooke was a fine example. As a sixteen year old cabin boy he began to study navigation, and by correspondence and attendance at a nautical school, he attained the rank of mate at eighteen, and of captain at nineteen, but could not command until age twenty-one. His sailing life led him mainly around the western hemisphere and mostly to the West Indian trade. In off spells he would go to "School, and one winter (when frozen in at Charlottetown) he attended Prince of Wales college there, and later, Johnson Bible College, Kentucky. But, he told the writer (Canadian Disciple, July, 1929) his secret ingatherings were the Bible, as many a great man has confessed. He was reared Anglican, but at sixteen his inquiring mind saw differences from Bible truth in current ways of thinking and acting in religious matters. He kept on making enquiries, one of them in the celebrated Fulton Street prayer meeting, New York city. He must have been a disconcerting person to the religious 'standpatters' of his day, if all were told. He claimed a Baptist preacher named Weeks gave him light, and that a Mr. McKinlay, school inspector, "led him into the truth". As a young people's worker in a Baptist church at Charlottetown he required scope and it was given him. The young people soon crowded out the auditorium. "The Baptists found it agreeable", he remarked, lapsing [136] into the nautical, "for it was low-tide with them". Alexander Campbell's writings helped to form his views. He was told of a young man, a carpenter, named W. H. Harding, whom "he had better go and see." But he must have known nearly all the Maritime leaders.

      Howard Cooke played a leading part in the defeat of an Ontario infidel named Charles Watts, in the eighteen-eighties, who in Halifax had, in a Goliath sort of way, defied the leaders of Halifax religion. Watts received no answer from the clerical high-ups, but there was amazement when Howard Cooke offered to produce a champion to debate. Who was it, were anxious inquirers? But it was not for nothing that Captain Cooke, of Guysboro waters had navigated shoals and dodged past rocky headlands into safe waters. The upshot was that a telegram to Clark Braden at Paris, Ky. brought him to Halifax. But, too late, for Watts had fled, declaring that he would not meet Braden a second time. However, Braden secured entrance into a tremendous audience at Truro, N.S., where Watts was once more to defy God. On his becoming aware of Braden's presence he picked his hat and left for parts unknown. Braden then, as a heaven-sent champion, mightily defended the cause of revealed religion, as his generation of Disciple brethren could expect him to do.

      Howard Cooke served seven months at Kempt, seven years at Westport, three years at Summerside, at Southville, two years; and his Burtt's Corner, N.B., church received him in 1901, where 28 years later, and still pastor for some later time (a total of more than 40) he gave the writer the substance of the foregoing, after strict questioning. He probably bears the palm for occupying the longest continuous pastorate in Canada. It is recorded of him roundly that he "made it so plain" that all could understand. That would be a true salt water spiritual captain's way.

      "This Memorial would commemorate these noble and consecrated spirits, our Ontario Pioneer Preachers,

      Through whose spiritual vision, faith, and toil, was laid in Ontario the foundations of a new Communion wherein all Christians might Scripturally unite in Christ, 1830-1880".⁴

      James Black was born August 5, 1797, in Kilmartin, Argyleshire, Scotland. At nine years he was a shepherd boy. At fifteen he began to teach a parish school. He was later required to subscribe to the confession of faith which was prescribed by the educationists but because of its divisive character he resigned his task and came to Canada, arriving in 1820. He first taught school and preached in Elgin County, until 1825, when he removed to Halton, later to Eramosa township, where he resided for fifty-seven years. From this farm home he carried the gospel far and wide in Ontario, on long evangelistic tours on horseback. David Oliphant said of him⁵ that he was one of the first amongst us to call for an amendment to the religious interpretations of his time. He was the first agent for the British and Foreign Bible Society in Upper Canada. He was foremost in organizing the first co-operative work in the Churches of Christ. He was ready for advance movements in missionary efforts and in this set the standard for the Disciples of Christ in Ontario. Near the end of his career he was able to say that he started the earliest co-operation on American soil. He was a very devout Christian, an earnest and constant student of the Bible, a successful preacher, a kind man, beloved by all who knew him. He entered into rest April 21, 1886, leaving sons who helped carry on his life work.

      For length of service, piety, vision and sincerity of life he had few equals. The tribute to him by Dr. T. L. Fowler, a fellow-worker, in the Ontario Evangelist, May, 1886, records briefly labors for the gospel perhaps unsurpassed by any, and ending with this tribute, "He was characterized by purity of life and exaltation of spirit. A nobler, purer human being I never knew. He was a beautiful example of what the gospel of Jesus can do for a man." For further illuminating details, omitted here for brevity's sake, the reader should consult the records of such churches as Aldboro, E. Eramosa, Nassagaweya, and the notes on the "Wellington Co-operation" (1840), "The Co-operation of Disciples of Christ in Ontario", organized in July, 1886.

      James Kilgour was born in Kirkcaldy, Scotland, August 15, 1812. He received a liberal education and established and taught a private seminary, until his departure for Canada in 1845. His father in early days was a Presbyterian, but being an extensive reader he associated himself with the Baptists. James Kilgour and his wife, Ann Motorn, brought a letter from [138] the Church of Christ, Kirkcaldy, dated 9 April, 1845, stating that they had been baptized ten years previously and made members of that church. Bro. Kilgour first established himself as a farmer in Eramosa township, but his training led him at once into ardent and active advocacy of the Christian faith and in this work he never grew weary. He brought a point of view with him that helped to determine somewhat the future of the work in Ontario. He became an inspector of schools about 1875. When Guelph church was organized he became its first pastor. He added the force of a trained mind to the ongoing of the cause of the Disciples. Provincial records bear his name mostly as an itinerant evangelist travelling on horseback with a companion preacher. He was used greatly in evangelism. He was a founder of a church. Jos. Ash tells us that at one preaching service (at Jordan, in the Niagara district) where there was a prepared people, the evangelist was somewhat dismayed as he saw over forty people coming at once to make the confession. His work for Guelph was great and that church established a memorial to him, and his son, John W., who for many years was prominent in co-operative work. James Kilgour passed from the scene in 1893, full of years.

      This great early western Ontario leader was of Presbyterian upbringing, born in Argyleshire, Scotland, May 25, 1777. In 1801 he was baptized in Liverpool and began to preach. The years 1806-10 were spent in Bradford College, England. Upon graduation the Baptists sent him as a missionary to the Highlands and Islands of Scotland. This he continued in for ten years. Next he travelled in England in the interests of the Bible Society. In 1825 he married Christina Sinclair and at that time he was pastor of the Scotch Baptist church at Lochgilphead, Argyleshire. Emigration from Scotland was active in that decade and Dugald Sinclair came to Lobo township in 1831. His occupation from then was settled as being the "care" of the churches of Lobo, Aldboro, Mosa, Howard, and in wider evangelism, his home church (Lobo) being his centre. No man among the Disciples, by character and example, has ever been better described as 'bishop', for that he was, though not so called--only the customary 'elder' due to all who adorned that office with preaching ability and spiritual direction. The foregoing church records should be read to understand his influence. His relationship with leaders in central Ontario were cordial, and the title 'Father Sinclair' was accorded reverently, as also it was largely used in those times to honor dominant men of seventy years. "After nearly seventy [139] years of preaching he was called to rest on 18 October, 1870, having been absent from his pulpit but two Lord's days. Shortly before his death he said to his son 'When I was baptized it was as a Disciple of Christ, and when I met a people so designated I united with them at once'." (Amos Tovell quoted in J. T. Brown's The Churches of Christ.)

      Alexander Anderson was born in Perthshire, Scotland, in 1812 and raised in the doctrines of the Presbyterian faith. He came to Canada in 1832 and heard John Menzies, of Esquesing church, preach, and then accepted the gospel in a new sense of its simplicity, also obeying his Lord in Christian baptism. His conversion to the new Way is indicated deeply in the remark attributed to him in this period when he consigned his fiddle to the flames--"There, that will never trouble me again." About the year 1836 he settled in Eramosa township and became a beloved evangelist in frequent provincial trips of evangelizing, in company mostly with James Black or James Kilgour. Few men have created a deeper sense of respect for their sincerity and loyalty to Christ. The long journeys he made in both summer and winter, with a preacher companion bore rich fruit for the gospel in Ontario. These Ontario preachers actually covered strategically most of the ground between the great lakes and from Windsor to Kingston. Some addresses of his in the Bible Index reveal a logical and sincere grasp of truth. In later retirement he served the cause in Hamilton (which see). His wife was a helper of his life mission. Their "estate" was a great aid to future evangelism. He died in 1897, "having served his Master faithfully, having loved his brethren fervently, and having been loved by very many." (Amos Tovell, quoted in Christian Messenger, May, 1909.)

      This leader was born in Newark, England, 3 February, 1823. His parents were Episcopalians. He met Disciples of Christ in Nottingham, England and identified himself with them. In 1843 he came to Ontario and began teaching school, and entered Bethany College, Bethany, W. Va., in 1846. The circumstances surrounding the foundation of S. Dorchester church in January, 1850, should be read. Several churches grew from this--Yarmouth Heights, St. Thomas (1864), and Aylmer. He also served Bowmanville church six years (c. 1868) and had another pastorate there about 1880-5. He was the type of preacher not satisfied with a mere local position. [140]

      "On the recommendation of James Black he sought alliance with Dugald Sinclair of Lobo and invited him to be present at the dedication of their new house of worship in August, 1850. The new fellowship grew into joint preaching tours in the western part of old Upper Canada (Ontario). This would cover the circuit of the "Sinclair Baptist" churches, such as Aldboro, Mosa, Howard, (which see) Harwich and Blenheim, along 'Talbot Street'. He spent much time in Lobo and Mosa, then north to Georgian Bay, Eramosa and Erin, the Niagara district, then as far east as Prince Edward Co. S. Dorchester church was thus linked with this association at a meeting in Lobo, at which there were present brethren from Dorchester--Randall Ballah, John Butchart, and elder Linden talked to his friends awhile in Gaelic; then addressed the Dorchester brethren in English, saying that they would come in with the Dorchester brethren, and vice versa, the others joining with them; also that you (the Dorchester brethren) have the scriptural name and have dropped the name "Baptist" and from that time have adopted the name "Disciples of Christ", or "Christian"; so from this time the union between the two bodies was perfected." (Christian Worker, May, 1884.)

      Thus Edmund Sheppard's name is linked with this important step forward. (This account is the only extant one known in our records.). "The whole western part of the province benefitted by his labors." (Old Everton, p. 40.) Edmund Sheppard brought a certain variety into Disciple backgrounds, largely due to his emotional nature and special, training. His lectures on science, and temperance, along with an early psychology trend, gave him a wide appeal and suited many hearers not won to the faith by the then easy way of scriptural approach. Thus his intellectual and spiritual range was wide, and his power of sympathy helped him to touch others not reached by logic. His name, like that of others, became a "household word." He married Helen Bentley, of Dorchester, and amongst his children his son, Edmund Ernest, was for a time Toronto's most brilliant journalist (1882-1906). Edmund Sheppard died in his seventy-second year, at Rodney, on May 30, 1894, after having been but one Sunday absent from his pulpit.

      This pioneer preacher was born in London, England, in 1820 and came to Canada in 1821, living in Bowmanville for thirty-seven years. He abandoned a lucrative position for preaching, owing to strong convictions. But first he had to find a way out of the spiritual discontent he found in [141] religion as popularly explained. Jos. Ash has related how Lister took occasion as a young man to ask many questions about Bible teaching. He had been brought up with Calvinistic ideas. One occasion he turned up at the home of John Simpson, of Bowmanville, to relate his troubles in Ash's presence (who was then a preacher). With a Bible with leaves turned down here and there he sought answers, which Ash gave. On receiving answers covering questions touched on in Galatians and Romans, with a few on baptism, he heaved a sigh, closed the book and went abruptly away. Shortly afterward Ash heard of his baptism. He became like a Saul turned Paul and afterward no sacrifice was deemed too great. His one aim thereafter was to preach and he was always indifferent as to what he received for it. Once, in Bowmanville (where he was for years their preacher) after a long absence in the field he returned to learn of a "raise" in salary. He asserted that he wished to travel and preach and that the sum offered was too much. Is this a record? He was a close student of the New Testament and that alone led him to clearer views. He was helped by the Millennial Harbinger and Christian System, by A. Campbell. Though a frequent contributor to the journals of his time (also editor of his own journal, The Adviser, begun 1860), the terse simplicity of his style never revealed borrowed learning, and no reader could guess the inner study of the man who possessed for his times a large library of scholarly books, of which the writer has a list. His original turn of mind thus found vent and no teachings anywhere were more rugged and honest. There was breadth breaking through the narrowness of his times. Originality and Christian humility was his characteristic, or so the writer saw it. In long study of our records he can say that no one overtops C. J. Lister for persevering unresting, activity. Some monthly records recall Paul's "in labors oft". The phrase "the ubiquitous Lister" will be found in these records, revealing his complete activity in covering a wide field, through a possibly longer period than any other preacher. He lived many years in Owen Sound, as its preacher (which see), but his heart was in itineraries for Christ. In his 90th year, feeble in body but bright in mind, he wrote: "I am trusting all to Jesus for time and eternity, trusting in his name, his wonderful power and his inimitable and living love, and am looking for his second glorious appearance" (quoted from A. Tovell in The Churches of Christ by J. T. Brown.) He passed beyond in his 91st year, 3 October, 1912. [142]

      Born in another faith, with which he became dissatisfied, this early preacher came to the Disciple position through the 'Christian' body, with which he was ardently associated as a young man, having become the clerk of their annual Conference. The Conference he came later to disapprove of because it was denominational and exercised authority over the local churches. He labored to bring about a union of the Christians with the Disciples of Christ, similar to that erected at Lexington, Kentucky on January 1, 1832, when Barton W. Stone and John Smith shook each other's hands in a representative gathering and united the two bodies. The effort at union between the two Ontario bodies was keenly debated and the decision for union was given by the chairman's casting vote; but no union ever occurred. Ash was inducted into Disciple ideas through the reading of the Millennial Harbinger and Stone's Christian Messenger. He shared with only a few others the joy of liberation into such new areas of Christian thinking. His labors were widespread over Ontario. (He drove a black pony in good weather and rode it in bad, so his daughter has related.) Perhaps the churches of Oshawa, Port Hope, Bowmanville and Cobourg knew him best, though in later life he removed to Rodney. He founded Cobourg in 1836, with great courage and little associated help. His "Reminiscences" in the Christian Worker furnish a great deal of authentic early history of our cause in "Canada", as he called it, meaning Ontario. They should be republished, with correcting editorial work upon them. Jos. Ash stated that it was believed that Cobourg church was the first to be founded in Ontario on the New Testament pattern without previous leadership. Here he possibly is in conflict with Scotch Baptist churches in Ontario and there are no records of the slow transformation that took place. The adoption of the name "Disciple of Christ" (cf. Millennial Harbinger, August, 1830) which was a point of mild controversy in early days does not settle the matter. Ash's lifespan was 1808-1895, or eighty-seven years. His daughter, Mrs. A. E. Purcell, of Rodney, Ont. gave with other books, the bound volumes of B. W. Stone's Christian Messenger and Alexander Campbell's Millennial Harbinger, which developed him in the new principles, which following his baptism, he had accepted from the Christians in 1830. These historical books, and the complete bound volume of the Christian Worker, Meaford, Ont., containing his "Reminiscences" are in the Collection by the compiler known as the "Writings of the Disciples of Christ or Churches of Christ" in the archives of Victoria College, Queen's [143] Park, Toronto. His 21 "Reminiscences" occur between Nov. 1882 and September, 1884. There is more about him and the religious difficulties from which he and others suffered, in Chapter Six.

      The subject of this note possesses for our Canadian Brotherhood an unusual poignancy, owing to the so recent death of this leader. This occurred in hospital in his home city, Winnipeg, Man. in the twilight of New Year's day, 1948. With him when he slipped away in his 73rd year on his great venture were those nearest to him--his devoted wife (the former Nellie Agnes Westerfield, of Philadelphia), his sister Mary Davidson, and his son, Rev. G. Hayden Stewart. His life and long service in the Churches of Christ speak more directly to this generation than do those of brethren named preceding him in this chapter, who were earlier in time.

      While the others presented have been known as ministers of the Word, no one who knew George Stewart's record as a layman would question his right to a memorial here. He was for long a teacher publicly of New Testament truths, and often preached in a pulpit, especially in his "dear old Home Street", Winnipeg. In this local field he had particularly the warm co-operation and fellowship of Mrs. "Nellie" Stewart.

      He was the son of the late David and Mrs. Stewart, of Dundee, Scotland, and his birth was at his father's home on a farm in Wellington county, Ontario. His father, who brought his religious views from Scotland, was an elder in Mimosa church and later an elder in Eramosa, at Everton, where the son received Christian baptism. It has been recorded that he was ecstatically happy over his experience (World Call article), which may recall the seeming duplicate happiness of Saul Kane, in Masefield's "Everlasting Mercy", where the youth at the plough finds everything invested with a magic and beauty and God in all he saw. Those who know the Wellington county early churches well know the disciplinary gospel that was unfolded to believers. George Stewart kept his early faith, and deepened it in later years.

      At age twenty-one Mr. Stewart was free to begin a life of adventurous activity. His preparatory education had been in the public and high schools of Ontario. He responded to the call of the Canadian West which has long been a potent energizer for youth who dream of something beyond the commonplace and usual. He undoubtedly found an answer which for a time was suitable in employment as travelling agent for a Winnipeg clothing firm. Two years later he was appointed as the firm's European buyer, [144] and he had the habit of calling in for worship at Cecil St., Toronto, while en route East or West. From 1905 to 1915 he was a director of that company. In the year 1915 he organized his own business--the Hollinsworth Company--a clothing house in Winnipeg, which began to serve the West with branches at Regina and Calgary. This business became outstanding, and its success, it may be believed, was due to the sagacity of its head and his loyalty to high principles in commerce and finance, which brought him a reputation of which he had a right to be proud. He only relinquished this connection in July, 1947.

      In the field of business he stood high in the estimation of Winnipeg people. The numerous public offices be held testifies to his popularity and the confidence felt in George Stewart. He served the Winnipeg Board of Trade as president for two years. Other relationships naturally followed, such as that of executive controller of the Community Chest in 1925-6; and for many years he directed the executive committee of the Red Cross, Manitoba division.

      But he was a supporter of his local church in all this. It is worth reading "Home Street, Winnipeg" in Part Two, to note his activities there. For Horne St. was the centre practically of the Manitoba Christian Missionary Society of the Churches of Christ. Some of his many co-operative activities are here recorded and they will be understood by some who perhaps only know him across Canada as the founder of the All-Canada Movement (Chapter 12). He was deeply interested in Boys' Work (having a boy of his own, who became a minister). lie was appointed lieutenant-governor of the first Boys' Parliament in Manitoba and was the first president of the Manitoba Boys' Work board, and its past president for twelve years. In his pursuit of the idea of co-operation with other religious bodies he became first president of the Religious Education Council of Manitoba, and held office for some years as head of its financing. Following this it is natural to learn that he served a year (in 1924-5) as Chairman of the Education Council of Canada. During that period and later, he had the support of many members of the Churches of Christ who took a large share in such activities. By his friendly methods he was able to recommend to other communions the spirit of co-operation which we believe to be a true element amongst the Churches of Christ, or Disciples. In all this it is believed he made a great contribution to a wider popular appreciation of the Disciples of Christ. As late as October, 1946, he is found co-operating with a layman's association-the Christ for Winnipeg mission. In November [145] 1946, he probably made his last public contribution, in co-operation with the third meeting of the Canadian Council of Churches at Quebec city. Here he was accompanied by Mrs. Stewart, Mr. O. W. McCully, Mr. Stainton, and Mrs. H. B. Kilgour. The long participation by George H. Stewart in such interdenominational work throughout Canada bears a direct connection with the fellowship and membership which our Brotherhood now has with the Canadian Council of Churches--and as the latest of all such connections, that of membership of the Canadian Disciples of Christ in the World Council of Churches, as a separate unity of that body. This was achieved in 1947 through the agency of Mr. H. Stainton, Chairman and Mr. O. W. McCully, secretary.

      The numerous friends of Bro. Stewart expressed in many ways their deep sympathy with him and his family in his last illness. After being president of the World Convention of the Churches of Christ for twelve years, he was deprived of the great honor of presiding at its third Convention in Buffalo, in August, 1947. Yet he prepared a challenging address for that occasion and it was read to a large audience by his son, G. Hayden Stewart. Bro. Stewart's office here dated from Leicester, England in 1935. In Canada his untimely death affected deeply the widest area of our Canadian brotherhood and not only that, but it had a wide counterpart amongst the churches of America where for many years George H. Stewart played an important part in all co-operative agencies. He was looked upon, relied upon as the great soul which Canada had contributed to their wider work. Therefore, our American friends mourn as we do and on the occasion expressed it through many sources, including our publications. One of his kin in Canada remains to be mentioned, a brother James who resides in Eramosa, Ontario.

      At his funeral in Winnipeg our human faith in him was expressed by his pastor, Lyle Harvey, of Home St. Church, when he used as a text a phrase from Daniel 9:33: "for thou art greatly beloved." And so, our Brotherhood separates from him on the human and world scene, but hopefully. This far-sighted, organizing, and energizing brother has finished his course, has gone to his reward, and has left behind him a lasting inspiration and example. [146]

[DCC 121-146]