More than forty-seven pioneer churches arose, with forty in the middle period, exclusive of the city of Toronto, and seven in this century. The Toronto story is told as one and is placed for convenience at the end of [383] the middle period (1900). Two groups growing concurrently after 1882 (up to which date they were nominally one) established the following places of worship:

      One group, at Shuter St., Yonge St. halls, Alice St., Louisa St., Elm St., East Toronto, Bathurst St., Fern Avenue, Strathmore Blvd., and lastly at Bayview and London.

      The other group at Richmond St., Pembroke St., Occident Hall, Queen St., Denison Avenue, Cecil St., Wychwood, St. Clarens Avenue, Hillcrest (Bathurst St. at Vaughan Road.) See "The Disciple Cause in Toronto."

      Pioneer Periods: Aldborough, Esquesing, Lobo, Clinton Tp. (Beamsville) Eramosa East, East Lake, Hillier, West Lake, Cobourg, Oshawa, Nassagaweya, Meaford, Cooksville, Erin Centre, Jordan, Omagh, Eramosa West, Toronto Tp., Pickering, Bowmanville, Owen Sound, Winger, Eramosa Centre, Gainsborough, Stayner, S. Dorchester, Smithville, King, Stouffville, Kilsyth, Selkirk, Morpeth, Manitoulin Island, Postville, Everton, Marsville, Mosa, Uxbridge, Grand Valley, St. Thomas, Mimosa, Rodney, Minto Tp., Hamilton, Cape Rich, Ridgetown, Toronto (all churches).

      Middle Period: Appin, Alvinston, Aylmer, Aurora, Acton, Brockville, Blenheim, Bridgeburg (Ft. Erie), Dunnville, Dunnchurch, Erin Village, Georgetown, Galt, Glencoe, Glencairn, Guelph, Hamilton, Iona, Inwood, Kenora, London, Elizabeth & Dundas, Mt. Carmel, Euphrasia, Marchmount, Orangeville, Picton, Port Hope, Collingwood, Priceville, Rainy River, Selton, Stratford, Sweet's Corners, Sherwood, Wiarton, West Lorne, Walkerton, Northwood and Harwick Tp., Muskoka, Welland.

      Twentieth Century: Huron County (groups). Hillsburgh, N. Livingstone, Weston, Windsor, Windmill Point, Frederick House.

      For more than sixty years the word "Aldborough" has had significance to Ontario Disciples, of the informed variety. The name has for long been obscured or merged in two succeeding churches-West Lorne and Rodney. It is situated in Elgin county, which lies on L. Erie, and at a distance from Windsor of eighty miles. It is part of the "Talbot Settlement" known to history. There is probably no 'earlier' agricultural climate in Ontario than in that county. It was there, amidst the wilderness of a practically unbroken [384] bush, that sporadic re-turning to God was experienced by the lonesome Scotch settlers, who brought with them memories of ministrations of the Word in a distant land. It was this community that had attracted James Black, when he left his native Argyleshire in 1820, owing to exclusion from the teaching profession because of non-conformity with a creedal confession of faith not found Scriptural by him. So simple and vital a thing as that deflects a man from his natural habitat and sends him forth, a pioneer and a challenge to the faith of other men. Black arrived in Aldborough in October, 1820, and found a small community of Scottish People in a state of religious association, if not organization. The group included the families called McKillop, Ferguson, McKellar, and Robertson. A Scotch Baptist preacher named Donald McVicar ministered to them. The worshippers met in homes and barns for preaching, those of Duncan McKillop and Colin Ferguson being used. Our early historian, Jos. Ash, (who later resided in this county), has this to say about this early Disciple group: "The church in Aldborough had an existence as far back as (1818). They met on Talbot St., near New Glasgow. In 1820 elder Black began to labor with them for a good deal, whilst teaching school nearby. The principle men there were Donald McVicar and John McKellar McVicar was their speaker for some years. In 1818, George Munro, Robertson, Duncan McKillop, and the Fergusons, and other came." (Christian Worker, Meaford, July, 1884).

      The coming of Scottish settlers with reform ideas as in the year 1818, is further confirmed by David Oliphant, in the Living Laborer (in 1880), where he states that the grandfather of elder D. B. McKellar came with his family in that year. Ash goes on to say, that at the date of his writing (1884) all save Arch. and George Munro had passed away. "The principal men in this church now are the Munros, McKillops, Fergusons, Purcells, Johnstons." The last sentence refers to Rodney, which at that date had been established from the Aldborough or (later) Eagle foundation. Thus we have here three men of formative character, who influenced beginnings in this district. It is not necessary to see in the teachings of James Black the completeness that afterwards characterized them, after they had been affected and re-formed by the influence of the Campbells, then unheard of by any of the group. In the early period of dominant Scotch Baptist influence and doctrine, the Aldborough group had fellowshipped with a similar one in the township of Lobo (nearby) and Mosa, both in Middlesex [385] County where, after the year 1831, Dugald Sinclair became 'ruling elder' in Lobo, and D. B. McKellar, the chief speaker and elder in Mosa. They visited each other, coming and going on horseback, holding meetings, and building up the faith and membership of these original pioneer churches. And here the writer avails himself of an opportunity to explain something long sought, as to James Black's work in Aldborough. It is from the pen of one who was but seven years junior to Black--George Munro, referred to in a previous sentence, and known as "Squire Munro." It is in a letter of some length addressed to Law and Whitelaw, publishers of the Christian Worker, and dated Aldborough, 14 February, 1883. Parts only are quoted. "With Brother Black I have been intimately acquainted since he came to Aldborough more than sixty years ago. Soon after his coming into the new and infant settlement he was (by my father and a few neighbors in reach) engaged to teach school, which he did for two or three years, with the greatest satisfaction to his employers and lasting benefit to his pupils (one of whom I was) being, six or seven years younger than my never-to-be-forgotten tutor. At that time his intellectual powers were keen and far above common . . . At the time he arrived there were in the community ten or eleven individuals (including my parents) who had been Baptist in Scotland, (whose creed was the Bible and the Bible alone) and they joined as a church in weekly communion, having Brother Black as the elder. At the time there were sixty or seventy families in the township, the great majority of them adherents of the Church of Scotland,"--but some otherwise--"and having no minister of their own, attended Bro. Black's meetings, highly esteeming him for his Christian character and amiable deportment." The writer of this letter goes on to state that Brother Black was not without opposition, after the experience of all reformers. What was opposed to his Scriptural plan was the Calvinistic teaching that salvation alone depended upon unconditioned selection for that heritage through the direct operation of the Holy Spirit. It took no account of an authoritative and revealed religion--the gospel of Jesus--by obedience to which a penitent and believing soul might find acceptance with the Maker of all souls: Black himself had once wrestled long with this belief. It was its manifest unfairness to the individual that stimulated him to search for a true interpretation of the message of the Bible. And to that interpretation he dedicated his life. A sermon or two he preached effectually disposed of the opposition, and [386] some five or six persons were introduced into the kingdom by obedience to Scriptural truth. The writer of the letter concludes a beautiful testimony to this remarkable pioneer of truth, one of which follows:

      "I can never tire to think or speak of Bro. Black--one whom I shall never forget while memory lasts. Deep and sincere was the mourning in the little church in Aldborough when he removed to Eramosa (in 1825). He is (1883) the only survivor of that church in which his name was a household word." James Black also left in Aldborough another record, told in the words of the late John A. McKillop, in a memorial history of West Lorne church, May 2, 1937. "Shortly after, James Black came out and took up a homestead on the Talbot road West, or what is now the Kelly farm. He moved (to the eastward) in 1825 and preached to the Disciples" (and the public) "in Wellington" (and Halton) district. His name is perpetuated in the township (Aldborough) by 'Black's Lane', the name of the first cross road in the township west of Furnival road." (John A. McKillop, known and beloved by all in the writer's generation, was a lifelong collector of Disciple literature, and has contributed several of the facts in the foregoing.)

      Records of the old pioneer churches, if any indeed existed in most cases, are very difficult to come at. (This chronicler, however, has reason to be grateful for many which in their detail seem to be providential. Formal records really matter little: but if we can secure the spiritual outlook of the forbearers, and something of their living background, we have the essentials of history.) Whatever our forbearers were, it is plain that their descendants manifest much the same traits. The old Aldborough church lives today in some bearing the same names--and some others who cannot be named. The elusive, but immanent thing in their past is the persistence in seeking the favor of the Almighty, and of exhibiting that trust in daily life. Thus the religious light set forth in Aldborough is still an illumination, though the group there has been dissipated throughout a larger area. Two, or likely three, churches grew from the first in Aldborough--West Lorne, Rodney, and another, called "The Plains", which is said for long to have been in a preaching circuit that took in all three.

      Through the instrumentality of Duncan C. McKillop and others, a church building was erected on Main St. Eagle village, in the 'sixties' (likely 1865-6), where it stands today, though used for worship by the [387] United Church. The charter members were thirteen, eight men, five women (an unusual ratio in membership): Arch. McKillop, Sr., John Ferguson, Sr., Duncan McKillop, Sr., Dugald McPherson, Daniel M. Ash, John A. McKillop, William Stewart, Robert Currie, Sr., Margaret McPherson, Christina Ainsworth, Bella McKillop, Isabel Fuller, Mrs. D. M. Ash (of these only Mrs. Ainsworth survive in 1942). The earliest speakers that can be named are: Donald McVicar, Dugald Sinclair, and D. B. McKellar (later preaching in Mosa): then, somewhat in order, David Oliphant, (then of London), Archie Sinclair, Colin Sinclair, W. D. Campbell, as a young man, served well for several years. Percival Baker was, an able young preacher there, from 1887-90. The first regular minister was T. L. Fowler, in 1881, after graduation from Bethany College. Jos. Ash also served Eagle and Rodney, living at Rodney. S. Keffer was another. Students from Sinclair College, 1896-1900, frequently preached; and the early Wellington county preachers (Black, Anderson, Kilgour, and Sheppard) were heard proclaiming the new gospel in all the western churches whilst on their horseback tours, which ran from Howard township in the west to Prince Edward county in the east.

      Thus the church in Aldborough becomes by origin and history one of the mother churches of Ontario. From its side went forth daughter churches helping to sustain the truth in various localities. Being a Scotch Baptist church it makes the fifth in Canada to be identified as a forerunner of the Disciples of Christ. It is not known whether this congregation was represented in the joint meeting at S. Dorchester in August, 1850, when an agreement was come to between Dorchester and Lobo (leaders Dugald Sinclair and Edmund Sheppard) to call the brethren by the name of "Disciples of Christ". But as these leaders were thereafter known to adopt and use the new name, it is likely that Aldborough did also. Joseph Ash, in his Reminiscences states that the groups "all moved together" in the matter of name (see Lobo church history).

      The Aldborough group, along with the Disciples in Mosa, Howard, and Lobo, are to be thought of as a western group, in contrast to the Wellington and Niagara groups. This association practically lasted from 1840 to 1875. Correspondence by Black and Sinclair on the "state of the Church" was not infrequent, and, examples of the leisurely letter-writing of these bishops of the churches are extant, in the compiler's archives. A history of [388] Eagle church is said by Mrs. John A. McKillop, to exist but has not been found.

      The surviving church at Eagle village was alive to the Christian Endeavor Movement. One was organized in November, 1895, with six active and 25 associate members. By February, 1889, these had grown to be ten active and twenty associates. The group contributed $35 annually to church expenses. Beside McKillop (later of West Lorne) was secretary.

      Jos. Ash, who first chronicled the churches of the Disciples in Canada (meaning for him, Ontario) wrote "the church at Norval in the township of Esquesing, was planted in 1820, by the late elder John Menzies, on the principles and after the order of the Scottish Baptists; John Menzies, William Trout, and James Mitchell, being elders (Christian Worker, Meaford, November, 1883). The church's own records declare that the foregoing were "ordained", even though later years brought trouble elsewhere where ordaining was attempted. Ash attributes this rise of a new church to John Menzies having, about the year 1836, read certain numbers of the Millennial Harbinger, and that his son, James Menzies (afterwards clerk of the church) said the reading enlightened his father's mind very much, but no one knows when his views were altered.

      The present writer in much later years, secured the loan of the church original and only book of record from a member of the Menzies family, living in Toronto; also the wooden 'offering' box and communion cup. The records are explicit about such matters as membership and of baptism, death, removal, and where removed to, and include the financial records and much other interesting information. The list is too long to print, but it revealed the names of many who helped to make Disciple history elsewhere in the Province, for many migrated to and from Esquesing. The aforesaid elders' constituted a church on 26 February, 1843, in the adjoining township of Toronto, and likely helped the cause to exist in another adjoining township, Chinguacoucy, as well. The Esquesing (Norval) record book was headed "Church of Christ in Esquesing, instituted in 1820", which seems to indicate that certain events, occurring before the compilation was begun, led up to the new title, for it was a Scotch Baptist church, not a Church of Christ, or Disciples. (Reason for this follows in a footnote.) Thus, elder John Menzies, actuated by Scriptural and pious motives began [389] to 'gather' a church together. He and his wife, Isabella, placed their names at the top of the roll, with himself as 'pastor'--evidently a Scotch Baptist office. The next entry is for Duncan McKinnon, deacon, in 1824. Mary McKinnon, and Grace Robertson, were added in 1826. James Mitchell, 'pastor' appears in 1835, and also Alexander Anderson who was later to go to Eramosa (after burning his fiddle as a sign of consecration to the Lord's cause) and afterwards became a member of the six "Ontario Pioneer Preachers. William Trout, 'pastor' was added in 1838, and in 1845 he moved to St. Vincent township, Grey County, where he became a church founder. He himself had been baptized by elder MacLaren, of Erin, before coming to Esquesing. In St. Vincent, William Trout led with others in the founding of a church which became known as Meaford. He was an enterprising and energetic worker in the cause, and was called in special counsel with other churches. Besides this, he evangelized in new districts.

      Returning to the Norval story, on 15 November, 1839, James Menzies is called 'deacon'. This chronicler afterwards came to know and love him in Toronto, where he was for years beloved for his leadership in the West End work (Denison Avenue).

      From Jos. Ash's "Reminiscences", it seems clear that the church founded in 1820 and called the "Church of Christ" in its records, really was a Scotch Baptist church and came into the light of the Campbellian Reformation through John Menzies having exposed himself to the reading of copies of the Millennial Harbinger, sent by a friend in Ohio. He did not at once avow, his new belief. Associated with him were other elders: first, 'old' brother Stephens, father of W. A. Stephens, who moved to Owen Sound in 1850. Ash further records that elder Jacob Snure, of Jordon, and Z. F. Green, an evangelist from the Niagara and Pr. Edward County districts, visited John Menzies, carrying with them copies of the Christian, a monthly publication published by W. W. Eaton, St. John, N.B. Ash further records that Snure and Green expected a hard struggle with John Menzies, owing to his most extraordinary knowledge of the Bible. He was called the 'living, walking concordance', owing to his remarkable absorption by memory of chapter and verse of Scripture, most of it gained whilst working at his forge. He was said to be able to identify, upon hearing, any Scripture passage read from the Bible. But, he came easily to the new viewpoint, owing to an open mind. Briefly then, the Esquesing church grew peacefully into the principles of the Campbellian reformation, and [390] in June, 1843, the first June meeting of the Ontario Disciples, was held. On that occasion the name "Disciples of Christ" or "Christians" was used. The site of this meeting house was near Norval, actually on the Menzies farm, lot 8, tenth line, Esquesing. So small was the log building, that at the first June meeting, Ash records that numbers of the listeners had to vacate their seats in order to permit others to hear.

      The church records relate that Wm. Stephens became a member in 1832 and Ash adds in his "Reminiscences" that he was baptized in the River Credit on 4 July, 1832, and that he afterwards associated with the church in Toronto. The family of Stephens became an important factor, and W. A. Stephens was a pillar in the Owen Sound church.

      This Esquesing church was characterized by very strict discipline as to its members' conduct. For, with this strong desire to maintain the purity of the witness to the gospel, there was evident the air of exaltation and discovery which are elements in any youthful cause. There was not much experience to fall back upon, and the Bible was truly an honored medium of counsel toward maintaining a high standard of conduct with which to exalt the Christian profession; and who can deny the wholesomeness of such an aim? Consider the delicacy of the recording scribe who could indite upon his records about a sister that had erred and been removed from fellowship--"for a crime mentioned in I Corinthians."

      The writer notes here with interest the only reference he has seen in studies of a church or churches seeking to renounce fellowship with other churches. The affair, whatever it was, has been, kept under cover in the Wellington district, yet Norval records have a copy of a letter by its secretary, James Menzies, dated 11 April, 184 1, and addressed to the church at Eramosa. It is apparent that the church in Erin township had "excluded from their fellowship both Eramosa and Esquesing churches." A desire was expressed that a delegation from both churches should proceed to Erin in order to secure a hearing and prevent a schism likely to "cause the Way to be evil spoken of."

      When Norval church commended a brother by letter, it was signed by the elders and deacons. To ensure financial support, it was ordained on 27 October, 1841, that in order to meet expenses each brother shall pay into the hands of the treasurer one shilling on the first Lord's day of every quarter; the treasurer to render half-yearly statements, in May and November, on the first Lord's days respectively. On January 1, 1843, the treasury receipts (to give an example) were 4 shillings, 3½ pence, and less on the [391] next two Lord's days. But January 29 brought Is, 7d. The disbursements were largely for port wine, at 6s, 3d per gallon, some of it at 5s, 6d per gallon. On July 4, ten shillings was paid for 100 pounds of flour for "T.S."--evidently for relief. On May 7, 1843, there were on hand of 'bad coppers', 12s, 6 d--reminding one of A. McLean's remarks after surveying the slight gifts of an audience to mark a missionary address: "I perceive that Alexander the coppersmith has done me much harm." On June 23, 1845, is to be noted postage to Alexander Campbell, 1s, 2d.

      This forest sanctuary to Christ which Esquesing folk raised, has long since passed from common knowledge, but the spiritual emanations from that Bible-loving people still grasp at the stars. Norval was the centre where was convened, on 24 February, 1854, a provincial gathering to promote the aim of the American Bible Union, and where a Canadian branch of that body was constituted, with appropriate officers, rules and constitution. Their aim was the raising of money "to provide and circulate the most faithful versions of the sacred Scriptures in all languages of the world." The said version translated the Greek baptizo as "immerse." James Black (as first agent in Canada for the British and Foreign Bible Society) was president, and proposed the following resolution (given in part): "that we, as (being of) those who know and revere the Word of God, are fully convinced that it is the will of our Heavenly Father, that the revelation He has given in his Word, should be fully and correctly communicated to all nations in their respective languages. Carried." Up to April, 1858, a total sum of $1,290 had been sent to the parent Society. This expressed the convictions of Ontario Disciples who at that time felt they were handicapped by the Authorized version of the Scriptures. Norval was a foundation stone for the Disciples in Ontario. Yet missionary aims had been scarcely evoked beyond regional evangelizing; nor did the Esquesing folk have a Sunday School until later--1864.

      About membership. A report, sent to the Co-operation in 1864, noted that one hundred and twenty-five members at different times belonged to the church; thirteen since last report had died in the faith and twenty-one had made shipwreck of their faith. The February, 1868, report, (Disciples in Ontario held their business meetings in February and their gospelizing meetings in June) states that the membership was then forty; number died since last report two; none expelled, three moved, and seven baptized. The movement to Toronto at that period seems to have been strong. [392]

      The latest date that appears in the records is of a business meeting on July 13, 1873. Ere long the group was to disappear, owing to deaths, removals, and likely aging leadership.¹ (As a sort of living identification for all that precedes, the chronicler wishes liberty to record that as a mere child, and on a casual visit with his parents, he saw and heard for the first time in his life the proceedings of a 'church service'; and that many vocal and some mental remembrances of the occasion still linger in memory. That was in Esquesing log church, in or about February, 1866.)

      This was an indigenous church, the same as Eramosa, Mosa and Aldborough and a few more like it in Canada. It was at first merely an association of Christian believers, not yet organized. They were Scottish people from Argyleshire, and in their native land were members of the Scotch Baptist flock. Nine in all, they migrated to Lobo township in the year 1820. Colin Sinclair, second generation preacher, names them as John McKellar and wife; William Paul and wife; Dugald McColl and wife; John and Alexander Sinclair, and their widowed sister, Mrs. Sarah McCallum. Sinclair also records (Christian Messenger, January 15, 1906) that, "the Scotch Baptists took the word of God as their only rule of faith and practice, without any human creed or articles of faith." From the commencement, of their sojourn in the land of their adoption these faithful Christians made a point of meeting on the first day of the week to break bread in their private dwellings, for the study of God's word, singing, prayer and exhortation. Brethren John and Alexander McKellar usually led these meetings. There was as yet no church organization. They only broke bread when there was an ordained minister present. Donald McVicar, of Aldborough usually visited them every six months. On one of these visits, said to be "about 1827", the late John Gray was immersed, being the first to cast in his lot with the little band of men and women. Thus they continued to meet until 1831." One can conjecture the warmth of the fellowship created under the conditions prevailing amongst the exiles, amidst the rough hardships of the bush lands through which Talbot Street runs on its western course. Rich as the Bible is, lonesome people hunger for the Word, translated into the medium of human life. There is a tradition [393] still that some of the early Gaelic-speaking folk thought it a better language than English with which to address their Heavenly Father. These good people could actually have no idea of the permanence of the thing they had started; and allowing for the ups and downs of history it is the starters who seem to count. This original group was enlarged as time went on, their names being given later. Their being no church organization there was no name beyond some Scriptural one, so far as there is reliable information. A century after their gathering in 1820, the Lobo "Christian Church" met in solemn assembly and honored their names and memories. It was in 1831 that the real leader, Dugald Sinclair, came on the scene. He brought his family and stayed with his namesake John Sinclair, whilst a log house was built for them. The brief memory records state that he "set the church in order that is, gathered them" as a Scotch Baptist church. As an ordained minister he assumed leadership, and John McKellar was appointed deacon. Dugald Sinclair though his life "magnified his office" as elder, and his practice was to administer the ordinances himself, without help. He is said to have been a stern man, unflinching in his loyalty to what he believed to be truth. In catechising those applying for membership he was strict to the point of refusal at times. On the other hand, there is memory of his courteousness in that he could forbear opposing new ideas held by others whom he could respect. The group as he found them, did not draw his entire approval religiously, but he is said to have admitted that they were nearer right than he; which admission marks a fine deference in the face of his Scotch Baptist faith, which has always been reported as somewhat inflexible. (Mrs. G. W. Graham, who is daughter of Ann McCall Ferguson, and a granddaughter of a charter member, Margaret Sinclair, is responsible for the foregoing statement.) But whatever the small differences the whole group were united in the idea that the Bible alone was a sufficient guide to religion. This belief shuts out creeds, confessions and confusion. The sources of this conviction must have been experiences that were often baffling. There is evidence elsewhere that the way of faith was being slowly re-discovered out of the mists of Calvinism. An example of how the new faith of Dugald Sinclair and of James Black was found, is related in the story of East Eramosa. They became active co-operators, and some letters of Sinclair to Black are extant, illustrating what Paul called "the care of all the churches." At the beginning and for some years there seems to have been a suspension of complete conviction and a searching for the correct viewpoints. For example the name "Baptists" was [394] continued for a considerable time, and as Dugald Sinclair travelled as supervising elder to Mosa, Howard and Aldborough township, these groups were called "Sinclair-Baptists " and the name "Disciple-Baptist" has been heard from one born in the community. This is not hard to understand, since the principles of the Reformers, Christians, and Disciples of Ohio, Kentucky, and the South generally were not clarified until about 1835, after a preliminary agreement, made in 1832, but not lived up to at once. In remote Upper Canada, with slight means of communication, the change to a definite name was not made until later. About the time of the opening of a brick church, (1853), Colin Sinclair (son of Dugald) in his account before referred to, goes on to state that "Father Sinclair had met with the writings of Alexander Campbell and found himself in full sympathy with the clear scriptural teaching of the latter. He at once saw the propriety of adopting a scriptural name for the followers of Christ. He knew well that denominationalism was one of the leading obstacles to the union of God's children. He asked an expression of the church in regard to taking the name 'Disciple of Christ', the result of which was that that it was unanimously adopted." Another testimony on this point is that of Joseph Ash, who in his Reminiscences places the date somewhat broadly as the year 1850. Another testimony from a living person is the boyhood memory of Prof. A. C. Gray (late Eureka College,) that his parents told him the change of name came as the result of a visit of Dugald Sinclair to London on the occasion of the visit of Alexander Campbell to that city in August, 1855. (Millennial Harbinger, confirmed this.) On Sinclair's return to his church he stated to his people his agreement with Campbell's teachings and said that thereafter the name of the church would not be "Scotch Baptist" but "Disciple of Christ". As action of a similar kind was taken at Dorchester church, through the co-operation of Sinclair and Edmund Sheppard, the reader is referred to that story for further light. There seems no doubt to the writer that any decision of Dugald Sinclair's regarding practice would be decisive.

      Additional particulars of the life of this noted leader in western Ontario, are given in Chapter Ten, Biographies. He continued as pastor until his death on October 18, 1870, aged ninety-three years.

      Archie and Colin Sinclair, sons, followed their father into the ministry, but they had no opportunity to do so until after his death, owing to his personal practice. Archie Sinclair soon took over the the direction of the church, during a time of uncertainty, and is credited with being a sort of [395] anchor man. Colin Sinclair also began to serve, and in 1866-67 preached at various points and was provincial evangelist. He served in later years Ridgetown, Collingwood and some other churches; and in 1875-6 was teamed with Hugh McDiarmid in evangelism.

      A notable son of Lobo was Dr. W. E. Macklin. He had been reared an Anglican, but came to Lobo to practise medicine, and under the ministry of Archie Sinclair came into Christ. In the Christian Standard he read the appeal of Isaac Errett for a missionary to go to Japan and offered himself, but was sent to China instead, with results widely known and that cannot be re-stated briefly. His little office, and the hotel where he stayed, are to be seen in Poplar Hill--to be regarded with interest by all who see Romance in the life of a devoted Christian missionary. He went out under the presidency of his great friend, A. McLean, and that writer could have found in him a great name to exploit in the annals of the missionary (vide Epoch Makers of Modern Missions, A. McLean). The local treasurer, Eli Barclay (long deceased) was Macklin's oldest friend in Lobo.

      The minister, Murdoch Gunn (an Australian) led the women to mission band work before the organization of the Women's Board. This was on July 12, 1886, and at that date Lobo was one of the very first churches in the province so to organize. Mrs. Belle Barclay, sister of the Sinclair brothers, and Mrs. E. McClurg, were great leaders here; and Grace McClurg Ferguson, long a missionary leader in Saskatchewan, may also be recalled by some. In 1882, a Sunday School was begun, Christian Endeavor in 1891, still meeting weekly, under the minister's care for Bible study. Evangelistic meetings, of great importance were held by W. D. Campbell (a son of the congregation), and W. D. Cunningham, when he was Ontario evangelist in 1895, also by W. J. Hastie, in 1920, with good results. Lobo (Poplar Hill) was the scene of the convention of All-Canada that in 1922, organized that national co-operative work. Altogether, Poplar Hill church seems to have been, and still is, an important one in Canadian Discipledom.

      For thirty-four years this church worshipped without a home, save those of its members; but in December, 1853, a brick meeting house, costing $1,000, was set apart as the first home, to be followed by two others later on. It was a half-mile from Poplar Hill, on the Sarnia gravel road; and a frame house, larger, was afterwards built on the same site and dedicated on Christmas, 1875. The present fine brick structure was built in 1906, within Poplar Hill, and dedicated to God and the use of His people, on [396] July 1 of that year. Dr. J. M. Vanhorn, of Toronto, was speaker. The new church was called "Christian".

      Following is a list of brethren who have served the church as ministers since May, 1886, when Bro. M. Gunn was first employed: J. H. Brennenstuhl; J. C. Wright, 1889; James Lediard, 1888; T. L. Fowler, (two terms); John D. Stephens, J. H. Clark, Benjamin Merry (around 1920), with two terms; Arthur Stott, M. Browning; Cecil Harvey; A. W. Gray; and Howard W. Graham, preacher since before 1942. Among many who might be mentioned, the long service of Mr. Eli Barclay should be recorded; also name of Peter Mitchell, who led in Bible school and young people's work, besides being church secretary for many years. A long list of evangelists and preachers have served the church briefly. They include James Kilgour, Edmund Sheppard, James Black, C. J. Lister, O. G. Hertzog, Benjamin Franklin, T. D. Garvin (prominent American evangelist), Andrew Scott, Bro. Moore, Bro. Elmore, Neil McLeod, Colin Sinclair. Third generation preachers were produced here in the persons of three brothers, Colin C., Jack, and Elmore Sinclair, A. C. Gray, Henry Fonger. All these except Jack Sinclair had preaching careers in the U.S.A. Elmore Sinclair served Union Avenue, St. Louis, Mo. for a year before his lamented death, with fine memories left behind him. Colin C. Sinclair, has been an honored preacher in Western churches. A. C. Gray, after student service in Ontario, graduated from the University of Toronto and became an educator in U.S.A. giving some years to Eureka (Ill.) College. Henry Fonger originated here; received education at Eureka, afterwards went as missionary to the Philippines and later became agent for the American Bible Society. He with his wife and son, suffered a long interment during the war with Japan, where his son died.

      By reverse order, we come to the "praise of famous men"--and women--pioneers. Their names are on the church's honor roll, because of the memory of Miss Margaret McCall, who lived past ninety-two years. Her list is dated 1886. Charter members: Mary Muir, wife of Alex. McKellar, Mrs. John McKellar, Mrs. Janet McCall, Dugald McCall, Mrs. Dugald McCall, Nancy Sinclair and her two sons--John Alexander; Mrs. Sarah McCallum, William Paul and wife (Catherine Paul); Donald Sinclair (brother of Dugald Sinclair; John McKellar (early 'Principal speaker'); John Gray (first convert 1827). This leads to the year 1831. After that, the following names are recorded: Dugald Sinclair and his wife Christina (who had been baptized by her pastor, Alex. McLeod, in Scotland in 1820); Miss Catherine [397] Campbell (afterwards Mrs. John Sinclair); Mrs. John Graham, Dugald McEwen: John Dewar, Mrs. Arch. McLean, Mrs. Duncan Sinclair, Nancy Sinclair, Nancy McPhedran, Hugh Brown, Malcolm Gray, Archibald Ferguson, Mrs. Arch. Ferguson, James McKirdy, Mrs. J. M. McKirdy, Mrs. Hugh Brown, Angus McKinnon, Gregor McKinnon, Mrs. Angus McKinnon, Roderick McKinnon, John McKinnon, Mrs. McKinnon, Martin McPherson, Malcolm McKellar, John Gray. (The list is said correctly to total 48 to the end of the early period.) During 1947 the church has had the loss by fire of its early records.

      It might be said that the church in Clinton township and 'along the lake shore', was planted almost directly by Alexander Campbell, owing to Baptist preachers in New York State who having read his Christian Baptist, then proceeded to go forth and proclaim the new gospel of Restoration in their localities. Daniel Weirs, was one preacher who first read and acted; he got his assistant, F. W. Straight to read, and he also began 'preaching along the lake shore.' They are credited with baptizing a number in 1830, and with having effected some organization in 1831.² Lucien Moote, of Rosedene, read a paper at Niagara convention, in 1898, stating the foregoing, and Jos. Ash, in the Christian Worker, August, 1883, also affirmed the same. In addition, and confirmatory of the foregoing, Jos. Ash relates that he was visited by Weirs in the year 1834, coming from Clinton township then, where he was also thought to be interested in the old "Christian Connexion." Weirs wished Ash to co-operate with him in the publication of a journal to aid the "ancient gospel". It seems that both Ash and Weirs were at that time interested in seeing what could be done to unite the Christians and the Disciples, as had been accomplished in the States about the years 1830-32. But the reaction by the Whitby Conference of the idea of union, discouraged Weirs and be left Canada. There is no doubt that these almost unknown evangelists were responsible for seed-sowing in the Niagara District, the fruits of which may still be reaped. After the bookish preachers had gone, they were in time succeeded by others, of which [398] Jos. Ash gives the names. He received them, apparently, as late as August, 1883, when he published the account in the Christian Worker. Their names are Marshall Wilcox, Porter Thomas and J. M. Yearnshaw. A church was organized in 183 1, so Ash avers, with some certainty. Its first members were Nathan Gilmore, Geo. Morris, H. G. House, John J. Culp, Erastus Derby, John Boughner, Cornelius Bertrand, Isaiah Bertrand, and their wives. Solomon Culp, N. Gilmore, H. G. House were elders: Erastus Derby, clerk: Bertrand and Boughner, deacons. Of the next few years we have no history and no printed records occur until August, 1843, on page 376 of Millennial Harbinger, edited by Alexander Campbell, appears a record of the various churches in Ontario, their membership and date of organization. This was a report of the first convention of Disciples held in or near Norval, Esquesing Township in June, 1943. The date of 1839 was given as the origin of the Clinton and Louth churches and (apparently) the combined membership was 85. The idea of treating these two churches as one organization may have been that they had been but one organization previously, or one "gathering" without complete organization. As a matter of fact we are informed by H. W. Hunsberry, of Jordon Station, that the earliest records of Clinton and Louth churches were combined in one book, entries beginning at the front for Clinton and at the back for Louth, or Jordon. Confirmation of the organization is given in the book, as follows: "A book of remembrance containing the names of the Christian Disciples who have been brought together by the word of God in the township of Clinton, and also of such acts of the church as may be thought proper by them. The members having assembled together on the first Lord's day in June, being the second day of the said month in the year of our Lord, 1839, when brothers George Morris and Nathan Gillmore were chosen to the office of elder, brothers Cornelius Bertrand and Solomon Culp to the office of deacon, and Bro. Erastus Derby to the office of clerk." It is possible to look upon these two records of Clinton and Louth townships as merely an earlier and a later (and final) organization. The formal statement has the ring of truth about it, and it must have been a high moment for a movement that was so powerful in time within the Niagara district. By the same authority as I have quoted, we are informed that the Clinton (or Lake Shore) congregation met in a building on the shore of Lake Ontario at a point about three miles northeast of the village of Beamsville.

      Beamsville. Some very considerable time after Lake Shore was established, there was a need for another assembly for worship, and it was [399] located in Beamsville. Probably better roads had something to do with it, or "going to town". Both churches existed near together for many years, the latest record of Lake Shore being in the year 1885. The two groups made up the church in Clinton township. The exact time is not known. W. D. Cunningham, missionary evangelist, learned in May, 1900, that it originated "about 1850". In the year 1883, Jos. Ash in writing about all the churches (which he knew perhaps better than any) states Beamsville (Clinton) was one of the earliest in Canada; but he avers that the people there were unwilling to accord information; and this has a ring of truth in 1943. Ash goes on to say that the church grew healthfully, that the overseers were faithful and few "apostatised". Such carefulness recommends a church. An incident he relates about a meeting held by James Kilgour and Alex. Anderson. When the invitation to come forward was given no less than forty came, to the disturbance of Bro. Kilgour, who imagined the whole audience was coming. Such unanimity has seldom been witnessed; sounds like Acts, second chapter. Big meetings and streets on baptism accounted for ingatherings. H. B. Sherman, whilst local "evangelist" in 1885-6, reported forty-three baptisms in the first year. In May, 1900, W. D. Cunningham reports that the elder of the church was Robert Walker, the "present evangelist" was Samuel Whitefield. He was from Meaford, attended school in Nashville, Tennessee, and has entered the work in November, 1899. Other leaders reported were Peter Tallman, Paul Merritt and Walter Tinlin. "I could secure no other particulars of their work," remarks W. D. Cunningham. From The Witness of Truth (D. Oliphant) we learn that brethren Kilgour and Anderson visited Lake Shore in 1853, and later Beamsville, but there they used the Baptist house. This indicates something about the date of Beamsville. What is more important than dates at either end of a church's history is (1) the spirit moving the body; (2) what has been accomplished for the Master. Beamsville congregation grew so well that a fine new church property, worth $5,000, was erected, and dedicated in October, 1885, when L. L. Carpenter, of Wabash, Ind. preached to a truly great audience on the Restoration Movement and what it had accomplished. H. B. Sherman declared that the meeting-house was the finest in Canada and that the congregation were well able to pay for it. Beamsville church was the scene of a discussion upon the subject of Christian Baptism, during June, 1887, lasting 12 days. John S. Sweeney, of Paris, Ky., represented the immersionist side and T. L. Wilkinson, of Toronto, the side of sprinklers. Sweeney was a very able [400] man and this was his second debate in Ontario. Wilkinson (Methodist) had also a debate with Hugh McDiarmid. The church's emphasis has been upon baptism, but so also were all the early churches. Up to 1880 none of them were interested in doing anything about missions and to many of them the idea of co-operating through an organization to promote efficient management in evangelism was dangerous. In days as early or as late as 1853, Beamsville, or its fellow-Christians, gave sums like ten pounds a year to general evangelism; but for sixty years Beamsville has been only a memory in organized co-operative work. Like many other churches it had once a serious division, in this case over S. M. Jones, but after a time the breaches were healed. Too great obsession with "Restoration" ideas may even prevent normal development of a religious body and prevent it going on to perfection in ways plainly charted by the Book. It is a sad and deterring fact for the brotherhood of Disciples, that Beamsville church has for sixty years lived within a narrow fellowship of ideas and efforts.

      This great church³--one of the few foremost in Canada--began its life in the year 1832. It was described by David Oliphant, Jr. in his journal, Banner of the Faith, in Nov.-Dec., 1859, as "the first congregation in good part like those we read in the sacred writings in Canada." (The reader may note the writer's approximate language: what he meant was that it was partially like a New Testament church.) He knew it well, for it was his home church, as a boy, his father, David Oliphant, being an elder in it. He refers to other leaders in it, namely: "W. Elliott, Robert Royce, Alex. Anderson, William Oliphant". The writer has cause to accept his dating of the congregation as 1832 as the most accurate statement as to year that we have. The reader, however, should not fail to read a longer description in Chapter Four entitled Forerunners and Heralds in Ontario. Eramosa township, and its next easterly neighbor, Erin township, are the most southerly and most eastern townships of the great Wellington County, and both are based about on the line of the Canadian National Railway, passing westward from Georgetown to the city of Guelph. East Eramosa church was on the farm of James Black, west half of lot seven, concession seven; and on it he is said with certainty "to have erected the first meeting-house put up by the Disciples of Christ in western Ontario".⁴ [401]

      Another authority in our history is Joseph Ash, (preacher, writer) who in December, 1883, writing in the Christian Worker, of Meaford, says as follows: "When elder Black went to Eramosa the Scotch Baptists had a church there, and David Oliphant, Alexander Stewart, Thos. Stephens, Donald McLean and others were preaching advanced views before he went there. This was the Eramosa East church, organized in 1831."⁵ Jos. Ash goes on to state "the circulation of A. Campbell's writings.⁶ among them opened their understandings greatly; and a visit from the late Jos. Snure, of Jordon, and Z. F. Green, helped to complete the change, and the whole church exchanged the name 'Baptist' for that of 'Disciples of Christ', or 'Christian', with corresponding teaching and action."⁷

      For reason of space the ideas of the Campbells and others are not dealt with here. They have been fully set forth in another publication.⁸ A few more words are necessary to orient the leading man in East Eramosa church. Some notes appear in Biographies of Spiritual Leaders, and it should be noted that before his coming to Eramosa in 1825 he had been in Elgin Co., Ontario, since his coming to Canada in 1820. While there he was a teacher, preacher and laborer for a Scotch Baptist church in the process of being transformed into a New Testament church. (See Aldborough history for illuminating details.) It is not apparent that James Black was as yet a "Disciple"; he is said by Ash to have "moved slowly", but when he did change he held lasting convictions.

      Jos. Ash says he was in advance of the Aldborough group, but there were some differences relative to ordination and Christian baptism. (This is noted as a sample of the ferment going on the minds of countless persons in Canada and elsewhere. The marvel of it is that no traces of dissension in this vital process have ever been noted by this writer. Surely the early church in Ontario is a model today in spirit for churches claiming the same foundation when fully developed.)

      There comes in here the testimony of another Disciple, William H. Trout, son of elder Wm. Trout (See Erin Centre, Esquesing). William H. Trout, of Milwaukee, Wis., in 1916, published The Trout Family History, which contains much first-hand early Disciple history in this province. It is one of a few bits of contemporary writings relative to our pioneers. It [402] is pertinent here because, in a simple direct way, it throws light upon crucial struggles many persons were undergoing, regarding the essential teachings of the Book, with regard to personal salvation and the nature of the Church and its teaching. Wm. H. Trout in his book writes on page 49:

      "Canada had a still more effective acquisition for religious teaching in the person of James Black, who left Scotland early in the second decade of the century, a young man and a Baptist, he settled near the city of Guelph, and taught school, and true to his Christian responsibilities he opened a Sunday School and taught the gospel and its duties from the New Testament. In a year or two he saw there were a number ready for Christian baptism. He wrote back to Scotland to a mission board to send out an ordained minister to preach and baptize. One was promised, but was several years in coming. He did not wait but kept on with his good work, and added preaching to his teaching, till quite a number were ready to take upon themselves the name of Christ and enter His service. His study of the New Testament showed him most plainly that no consistent follower of Christ was debarred from preaching the gospel or administering its ordinances. Accordingly after receiving their confession of faith he baptized the penitents, and formed a Christian church in apostolic fashion, and had it going in good working order when finally the Baptist missionary came and proclaimed James Black's course to be wholly unauthorized, his converts illegally baptized, and that they must now be baptized by himself as a lawfully ordained Baptist minister, in order to become a correct Baptist church. And, from this point of view, the minister was right. But did Bro. Black acquiesce? Hardly. He briefly but courteously told him to keep his holy hands off-or words to that effect. These people were already Christians, and there was not the least need of their becoming Baptists. So, Bro. Black left him to go elsewhere and make his Baptists out of raw material. This was in the early time of Alexander Campbell's work in west Pennsylvania. Bro. Black knew nothing of it then, but began to learn about it shortly afterwards. The marks of his influence were laid deep in the records of the Canadian Church of Christ".⁹ [403]

      The possibly casual time reference in the foregoing sentence may have a bearing on what is reflected in the foot-note quoted below. Beyond doubt, James Black had got to the Campbell's position on Christian baptism, "its antecedents and consequents", somewhat independently, and likely some time later. What seems likely is that in 1825, he may have brought from Aldborough to Eramosa these views, (though imperfectly developed), for the Scotch Baptist church in Eramosa was teaching and practising part of the same, as was likely the case in Esquesing, Lobo, and a few other points in Canada. It is interesting to record that James Black himself was brought to the adoption of immersion as a young man at Balanoch, Scotland, in 1817--by Dugald Sinclair, of Lobo, who at that time was a Baptist missionary in the Highlands. And what follows is still more interesting: that when Sinclair came to Lobo, in 1841, he was himself introduced to the Campbell position by James Black, whom he had helped to the Baptist position in 1817. It would seem that the spread of the Disciple views in early times was mostly by personal contacts.

      It seems to the writer that one of the most important dates for Disciples to remember is the coming of James Black to Eramosa in 1830 and there settling for life--to teach, preach, and advance the cause of Christ to the utmost of his ability, in a life that was then to extend fifty-six years more. Traditionally, the date (1832) was cherished in Eramosa as that of 'our beginning', although James Black would have rejected with scorn that Disciples first appeared then in Canada.

      During the year 1825, (on his return from Aldborough in Elgin County, to Eramosa in Wellington County) he began teaching school and evangelizing in the adjoining township of Nassagaweya. There a church was started on the understanding that it would receive all immersed believers, whether Scotch Baptists or English (Association) Baptists, (Christian Worker, December, 1883). Here seems evidence of a liberal advance. It is likely that 'Scotch Baptist' designated the faith of James Black during the period before 1830. Jos. Ash hints at this. He was undergoing the serious problem of developing his lasting convictions which had been Calvinistic until his contacts with the clear and advanced views of the Campbells. This change, he admitted, began about the year 1833. His religious convictions after that never altered. Beyond question, he was the dominant man in the Wellington district, up to the year 1880. He was assisted in his task of ministering to the pioneer group by the leaders referred to by D. Oliphant, in the first paragraph. Of these mentioned, Robert Royce, the younger, [404] probably continued longer than the others as local preacher and elder--the presiding elder, in a sense, since he was always present, whilst other laborers, including James Black, were often away to the lure of fresh conquests of the gospel, in such areas as Erin and Nassagaweya. Robert Royce became a substantial man in the public life of the township, and in the Brotherhood, where he was frequently relied upon to undertake or sponsor anything important in the field of co-operation. He succeeded to the office of secretary-treasurer of the co-operation on 1869. Another early elder was David Oliphant, Sr., referred to by his son in Chapter 5. Lazarus Parkinson was another lay preacher and elder. Next to Black, was Alex. Anderson, as a preacher and evangelist; they frequently travelled together, as did also Black and Kilgour. Anderson came to Esquesing from Scotland in 1852. There he came into Christ and the Reformation. About 1836 he settled in Eramosa and as a farmer and pioneer preacher, made evangelistic trips in company with Black or Kilgour. His consecration to the new life was manifested by his burning his fiddle. An honored and able companion figure in the "Pioneer Preachers of Ontario" was James Kilgour, who came from Kirkcaldy, Scotland, in 1845. Thus in Black, Anderson and Kilgour, Eramosa church had three of the six "Pioneer Preachers of Ontario"--a title by which they have long been known. Something of these pioneer preachers is told elsewhere. It is known to the writer that absence of a register, until the Everton church took over two early churches, has occasioned the loss of names. Example: the name Whitehead became significant in the eighteen eighties in co-operative work. Moses Whitehead, of Eramosa, was a pioneer member, with his family. His son Thomas left Eramosa early in life and established himself in Dunkeld, Bruce County, where a church soon was begun. He removed to Walkerton and established a business, and along with it a church that was a light for many years. In the 1890's, Thomas Whitehead was prominent in Co-operation and other activities, extending to the Canadian West as well. Much other interesting material regarding the pioneer church must be omitted for lack of space: some of it was given first publicity in the pamphlet referred to in foot-note 1. A full recital of it would be an inspiration to all: there may have been and likely were, other congregations just as intensely loyal to the new found faith, but where in our annals will be found a church so productive and fruitful as old Eramosa? Its Christian vitality still persists, to the compiler's knowledge, a century after its primitive buildings became dust and many of its members had lain for many decades in scattered and unsought graves. [405]

      Our first Eramosa church (Wellington Co.) ended its career by uniting with Centre Eramosa church, in 1861. (See Everton.)

      The above is one of the earliest churches 'gathered' by Benj. Howard or Z. F. Green about the years 1834-35, according to Jos. Ash in Christian Worker, October, 1883. Prince Edward County was well evangelized by such leaders as Hubbell, Moss*, Williams, S. E. Shepherd*, Hillock*, Anderson, C. J. Lister, James Kilgour, Jas. Black, Geo. Clendenan, Ben. Franklin*, W. T. Horner*, Marshall Stone*. (Those with asterisk (*) are from U.S.A.)

      The early leaders in East Lake, or Cherry Valley as it was called, were J. Platt, James Ketchum, James Thompson, Willson Bentley, A. Palin and Hannibal Thompson. Hannah Thompson, a former Methodist woman, was at first much against the new preaching but having embraced it became an ardent advocate. She was the mother of Hannibal Thompson and Geo. Thompson, later of Wainfleet and a leader there (which see). The first elders were Jacob Platt, Wilson Bentley, and J. Ketchum; later Gilbert Trumpour. An exciting incident is told as occurring at the baptism of a young man in the year 1837. A brother of the young man rushed into the water and tried to prevent the baptism. Another sturdy Englishman, from New York, who was present, also rushed in to assist elder Silas E. Shepherd perform his duty. The opposition ceased and the baptism took place. Other incidents of this sort have occurred without a record in these memoirs. Opposition was intense then.

      A man who evangelized greatly in Pr. Edward County was David Oliphant. His service lasted for years. He began a long series of journals, the first called Witness of Truth, published at Picton, and continued publication almost until his death in 1886.

      Ash records in 1883 that the church had ceased to exist, and it had gone into the support of a younger church, West Lake.

      In 1834, a church organization was effected by elder Benj. Howard, an American evangelist. He secured the aid of evangelist Z. F. Green, of Rochester, N.Y., and nearly the whole neighborhood was converted. Families that united were the Ainsworth, Post, Wannamaker, Doolittle, Burr, Whitney, Spencer, Lambert, Vincent, Hart, Covert, Pyne, Frier, Spafford, Blake. Great interest was manifested in the community. They believed "that [406] all that was necessary to effect salvation in the days of the apostles was sufficient today" and baptism by immersion became the practice, according to Scriptures. For 35 years this congregation met in log homes, school houses, barns and groves. Evangelists who served it were J. M. Bartlett, Silas E. Shepherd, of N.Y. State; John Doyle of Nova Scotia; elder Jasper Moss, Dr. Hillock and J. C. Stark, of Ohio; Benjamin Franklin, editor of American Christian Review; W. T. Horner, editor Herald of Truth, of Buffalo, N.Y.; elders J. W. Kemp and L. E. Brown, of Ohio; Joseph Ash, of Oshawa; David Oliphant, of Picton, editor of the Christian Banner; elders James Black and Alex. Anderson, of Eramosa; and George Clendenan, of Toronto. These names read as a roll-call of heroes of those early times. (The term 'elder' was always used to designate a preaching brother.) This church gave Henry M. Ainsworth to the Christian Ministry. He served in Mt. Carmel and various other Ontario fields. He died June 6, 1892, at age of 83. W. K. Burr when a student in Illinois, met Benjamin Howard and secured his assistance. (Burr was later a preacher who served in pulpits widely from the Maritimes to Chicago. He claimed to have baptized hundreds of persons in his ministry, was a prolific writer, a student of Disciple history, his parents having preserved the file of monthly parts of Ontario's first Disciple journal, the Gospel Vindicator, published at Cobourg, Ont., beginning in June, 1837 and running for ten months only.) Burr took the initiative in building a brick church building in 1872, long known as the Disciple church. It was dedicated in June, 1873, by Geo. Clendenan, of Toronto. Clendenan preached three times and a large number of other persons and families were added. Trustees were S. P. Doolittle, Eli Ainsworth, R. F. Ainsworth, W. K. Burr, Robert Welsh. During the church's life, of 78 years, about three hundred persons were members. The church was a co-operative one, supporting the Ontario co-operative plans. In the eighties Ontario rural churches suffered from migrations to the west and towards the cities. It need surprise no one to be told that churches like empires "go to seed" and pass out for causes beyond the strength of their holders. Even religious beliefs seem to have their cycles, the same as economic and political theories. But truth nevertheless is preserved. The moral is: be on guard. A cemetery cairn, placed by W. K. Burr's energy, marks the burial of pioneers. Though the church physically has been erased, like the record of many others, its spiritual directions carry on. Some descendents live and worship in Toronto and it may be said that this pioneer church lives on. [407]

      Several churches on the eastern fringe of the Disciples' occupation of Ontario, illustrate the value of having a surrounding support. Those to be mentioned, have not that advantage, and they have been less generally known in modern times. Most likely the readers of these chronicles have never heard of churches planted in Pr. Edward County, Ontario, in Hillier, and Athol townships--and called by these names, or by Cherry Valley and East Lake. With West Lake we have been familiar. The biggest factors in their founding were two preachers from New York State, named Benjamin Howard and Z. F. Green.¹⁰ From the testimony of Jos. Ash, one of them was a renegade preacher who had been disowned by the Christian Connexion of their State, because of drunkenness and worse faults. And Green was in a similar category. (Christian Worker, Meaford, November, 1882). These men were clever speakers, and, according to Ash (as before stated) "preached baptism for the remission of sins with great effect, but not its antecedents or consequents." Consequently, there was not much foundation for the upbuilding of the converts, through Scriptural facts, commands and promises. Ash relates the battle be waged to discredit men who would so dishonor their calling as preachers. Howard returned to Rochester and brought with him Z. F. Green, who lay under similar disgrace in New York State. Howard eventually left Ontario, but Green worked his way to the Niagara district and preached and baptized there, until excluded from several congregations. The two are credited with establishing the congregation in Hillier township, about the year 1835. Howard was the first preacher and secured the assistance of Green. A congregation was gathered by Howard and Green in Athol Township, (Cherry Valley) about the years 1834-5. Amongst the first converts were J. Platt, James Ketchum, James Thompson, Wilson Bentley, A. Palin, and Hannibal Thompson. One convert was a woman named Hannah Thompson, who had zeal for the Methodist cause and made opposition, but when she learned differently she embraced the gospel and, like Paul, sought to build up what she previously destroyed. (She was the mother of Hannibal Thompson and George [408] Thompson who are referred to in Wainfleet--Winger--chronicles.) The first elders were Jacob Platt, Wilson Bentley, and J. Ketchum and later on, Gilbert Trumpour succeeded. In 1861, the congregation was co-operating with others, and, on January 11, a very cold day, there were immersions. Nevertheless the cause at Cherry Valley finally disappeared and its membership largely went into the formation of West Lake church. Various factors may have caused this change, but the community received frequent preaching from regular Disciple preachers mentioned throughout. In August, 1848, Jos. Ash reports a preaching tour through all the churches in the county. In the records of West Lake church, still extant, the date of its beginning is June, 1863, although D. Oliphant, in his Banner of the Faith informs his readers that the meeting-house was complete enough to use in June, 1862. Records state: "Meetings began, January, 1863, at West Lake, Disciples who worship here from date, as follows: Jacob Hicks, Mary Hicks, David McDonald, Lydia J. McDonald, Amos McDonald, Almira McDonald, Richard McDonald, Adeline McDonald, Robert McDonald, Sarah McDonald". The church building was erected by the men, co-operatively. The land was given by Catherine McDonald; and her son, W. H. McDonald, later in life, left a legacy to the church in her memory, amounting to $10,000. A second list of early worshippers contains the following: elders: James A. Platt and Jacob Hicks: deacons: John Hyatt, Gideon B. Mastin, Robert McDonald: members, James M. Hyatt, Amos McDonald, David McDonald, James W. Trumpour, Richard Young, Henry Lambert, James Mastin, James Hyatt, Jr., John McCrimmon, Amos Mastin, Catherine Mastin, Rachael Trumpour, Lydia T. McDonald, Adeline McDonald, Sarah McDonald, Almira McDonald, Catherine McDonald, Harriet Hicks, Harriet Lambert, Mary Hicks, Elizabeth Graham, Almeda Mastin, Eliza Mastin, Rebecca Young, Nancy McCrimmon, Adeline Hyatt, Lydia J. Hyatt. James M. Hyatt was elder of the church for many years. Further additions to June, 1864, record Cynthia M. Oliphant, Laura Ann Oliphant. A long list of baptisms (forty names) follows in October, 1868, amongst whom may be named Cornelia Hyatt and Nathan Hyatt, both well-known to Toronto Disciples, to about 1920. At this point all sources of information have failed and it may be presumed the congregation carried on for years, perhaps in an imperfect way, owing to lack of regular preaching leadership. All through the sixties and later into the seventies, the Wellington county evangelists, made preaching their duty in the County. However long the lapse in church activities continued, it took on new life in the 1880's, [409] possibly owing to the creation of the third Co-operation in 1885, for the spread of the gospel. The Ontario brethren became possessed of a new urge to co-operate so as to establish the cause widely and particularly in centres. In the establishment of a new cause in the West End of Toronto in 1882, George J. Barclay, whilst a part of that group, undertook his first evangelistic meeting at West Lake. (For some years they had been having, mostly in summer, student preaching, in which A. C. Gray served.) Geo. J. Barclay's meeting ran over twelve days and there were eleven baptisms and two 'restored' to the faith. Apparently a renewal of worship and service occurred, because in the records appears the following resolution: "We whose names appear below acknowledge ourselves as members of a Church of Christ at West Lake and take upon ourselves the appellation of 'Disciples of Christ'. We believe in the all-sufficiency of the sacred Scriptures for everything for the perfection of Christian character, whether in private or the social relations of life, in the church or in the world--Signed by James A. Platt, James M. Hyatt, overseers; Gideon Mastin, deacon." J. H. Mundy, a preaching brother from Port Hope, became 'evangelist' of West Lake in 1886, possibly assisting in reconstruction. On Nov. 4, 1886, he was set apart as authorized to solemnize marriage, under the new legislative enactment, specially made by the legislature for Disciples and others (R.S.O. Cap. 124, 1883). Frederick Warden was chairman of the meeting, Bryon Hyatt, secretary.

      Here follow the names of some preachers who served the church during periods stated. Benjamin Merry was known for his sheer devotedness to the cause. He was minister from 1907-1913. C. C. Mullins, who was minister from June 1913 to Sept. 1914, states that the membership in 1913 was 72, and that in 1924 it stood at 50. Thos. W. Bradt served a year, and J. M. Bumpus, of Johnson Bible College, two years. C. C. Mullins was again minister from April 1917 to sometime in 1919. Lancelot Zavitz came from the Baptist church, bringing a brief prosperity. C. C. Mullins returned in 1921 and continued until 1936. Thos. Ransom, of Yellow Grass served from April 1937 to August, 1938, and W. R. Macdowell served from October 1938 to January 1940, but was too poorly supported and could not stay. I. E. Cavendish came as minister from Prince Edward Island in May 1940, and closed April, 1942. In March, 1942 the membership stands at 30, with non-resident 15 members.

      Evangelistic meetings were a frequent feature. In June, 1912, G. F. Assiter, of Grand Valley, held a successful meeting, in B. Merry's time. [410] In C. C. Mullins' time Jos. Mackenzie, Keele St., Toronto held two very good revival meetings, (1926-7) and another in 1932. C. M. Smithson, of Hammond, Ind., held a meeting in June, 1933, when twenty-seven were baptized. (He was probably the strongest soul-winner of this period. He was beloved and respected.)

      West Lake church in later years never developed fully a co-operative habit. Leadership is always responsible for this. Yet it cannot be said it was anti-missionary, since W. D. Cunningham (a free-lance revolter against the Foreign Christian Missionary Society in the states) was freely supported. Bro. Cunningham was a prince of 'independent missionaries'; He had no half-way measures; his personal organ, The Tokio Christian, was a social register and benevolent energizer for his group. In 1942 the church notably sent a fine contribution to a run-down Toronto church, from which a pastor had once come to them. Both causes mentioned here are appearing, but the church was not well-taught, and so was unbalanced in its policy. It is not so much impulsive generosity in missions that counts; it is intelligent, sustained purpose. James M. Hyatt has been mentioned as elder; it may be said that he was the church's best loved man. He was elder before 1900, until his death in 1919. Amos MacDonald was another well loved man. Arthur P. Hyatt was likely best known now, since he visited conventions and for a time was a member of the Ontario Board of Co-operation. Of women, two names of later years stand out.: Mrs. Amos MacDonald and Mrs. Florence C. Mastin. The church has steadily served its community throughout a long period, though it is now not strong in numbers. It maintains its witness, and that is vital. It has a comfortable parsonage, and a cemetery; it is in Prince Edward County an institution to be proud of and to strongly support.

      Reminiscences of Jos. Ash, letters of Mrs. John DeLong, and A. P. Hyatt, are bibliography, along with file of Christian Worker.

      This church, founded by Jos. Ash in 1836, always considered itself as being the first one in Ontario founded on New Testament principles, direct from obedience to the Word, without any connection with, or knowledge of, any previously founded cult. The date of founding is that given in an official statement to the first June meeting, held in Esquesing, in June, 1843; and the same was reported to and published by the Millennial Harbinger, Bethany, Va., in the August-September issue of that year. The number reported as members in 1843, was but eight; but the movement [411] started by Jos. Ash was much greater than that. In relation to Cobourg, Jos. Ash tells something of his background and how be came to be in the new movement. This occurs in his "Reminiscences" (No. 1) of the origin of the Churches known in Ontario as Disciples of Christ, or Christian (as he personally would have phrased it at that early date.) These "Reminiscences" were published in the monthly issues of the Christian Worker, of Meaford, and ran (21 in number) from November, 1882 to September, 1884. He states that in 1829, (raised as an Anglican) he "gave his whole heart to the Lord and obeyed Him as far as I (he) knew". He was led to accept Christian baptism through the efforts of a member of the "New Lights", or Christian Connexion, and was baptized in September, 1830. At that time he knew nothing of the Reformation offered by Thomas and Alexander Campbell, of Western Pennsylvania. Eventually he learned of these men, and of the work of Barton W. Stone, of Kentucky. He was introduced to their respective journals, the Millennial Harbinger, (founded in 1830), and the Christian Messenger, by Barton W. Stone, and John T. Johnson, founded in 1826. On November 1, 1830 he read portions of both publications, with gratifying excitement. Quite naturally Jos. Ash became a member of the Christian Connexion body. In 1833, he attended its Conference at Newmarket, Ontario, and learned of its operations whereby the Conference took oversight of the various churches. His studies in Millennial Harbinger, enabled him to see how contradictory this was to the freedom of churches founded on a New Testament pattern. In the Conference at Whitby, in 1834, when he was clerk of the same, he offered a proposal looking to union of the two bodies, Disciples and Christian Connexion, on the same lines already accomplished on Jan. 1, 1832, in Kentucky, when Barton W. Stone and John Smith (for the Christians and Disciples) agreed to walk together. The result at Whitby was a tie vote, broken by the chairman against the union. While no "Christian" churches joined the Disciples, many individuals did, and the effort at union was to be renewed several times later in our history. This check to Ash's attempts at unity was such that he gave his time earnestly to the establishment of churches founded on New Testament principles. In the February issue of the Christian Worker, 1883, he tells dramatically and fervently of his winning to his views John Ford, a Carson Baptist, from Ireland. These two began to teach a small group of men their new beliefs on Lord's days; and on a certain Lord's day excitement was caused, because one of them asked for baptism, which Ash and Ford had never yet practised. They [412] decided that, to cover possible errors, it should be in private. A place on L. Ontario's shore was selected. He describes the moonlight gathering by the lake with emotion: the group was God-conscious and possessed with a desire to do His will. Apostolic-like, they "knelt on the shore, and prayed" for direction in this first testimony to New Testament directions in the matter of coming into the kingdom. The convert was John Hancock, a Methodist local preacher. At this point, Ash had not learned that it was advisable at the end of an address to ask for confession of the name of Christ. But to be brief, out of a body of Methodists, numbering fifteen or sixteen, and led by Charles Pomeroy, a small church was founded. The writer knows of no reason why it should not be considered our first, gathered in that direct manner. Some of our stronger churches had graduated out of the Scotch Baptist style of thought and practice, as illustrated elsewhere. This infant church seems to have arisen directly from the Book, so free were the preachers of any other aid. At an early organization meeting, brethren Ford and Ash were chosen as elders, and Chas. Pomeroy, deacon. Ash states that in a short time so rapid was the growth that they counted forty. In 1833, James Radcliffe, editor of the Cobourg Reformer, was baptized and became an influential leader, afterwards going to Philadelphia, where he did a valuable work for the cause. Our press yields not much news, but in the August No., of the Christian Banner 1857, it is noted that evangelists James Kilgour and C. J. Lister held a meeting in the spring, with eight baptisms and nine otherwise taking membership, making a total of twenty-four members. The services of the church were two public preaching ones on Sunday, and a Bible class for the young as well; also a weekly meeting for learning singing, and one for prayer. Moreover, a "neat little chapel" was erected on Seminary St., and its opening services were on September 1. The church made no stir in a co-operative way, and its administration was in the hands of one or two. Towards the last H. T. Wood was credited with its oversight. (He afterwards removed to Toronto in December 1886, and became active in Louisa St. congregation.) He took a large part in current proposals in 1857 and thereabouts, for the establishment of a Brotherhood press in Ontario. The need for a controlled journal grew out of dissatisfaction with such voluntary publications as they had. The founder of the congregation, Jos. Ash, had transferred his efforts mostly to other churches, at Oshawa and Bowmanville; but Cobourg added its quota to Disciple strength in the province. In December, 1886, the church, although low in numbers, gave liberally to advance the work elsewhere. [413]

      The two Disciple, or Christian periodicals which Jos. Ash read in 1830, and which so affected his career and the religious faith of many in later years, came to the writer's hands, through the courtesy of his daughter, Mrs. A. E. Purcell, of Rodney, Ontario. She is (1947) the only surviving member of the large family of Jos. Ash. His historical books have, with many others (numbering about 300) have been placed in the care of Victoria and Emmanuel Colleges, Toronto, under the heading 'Writings of the Disciples of Christ-Canadian and American Collection."

      This church grew out of the work of Joseph Ash in his stay with the Christian Connexion, and it seems to be related closely to the founding of the work in Cobourg, in 1836. That date was given officially at the first June meeting, held in 1843. Ash states that in 1841, when he removed to Oshawa, it was then called Whitby. The "Christians" and Disciples were trying to get along together wherever they were, but when they worshipped together, differences became evident. The school house was used in turn by various bodies. A number of the friends of Ash became dissatisfied that there was no weekly communion, and with lack of what corresponded with N.T. teaching. So they asked him to go with them and organize a Christian church on true principles. They promised fidelity for life, if he would. So, a church was organized with the following members: Abram Farewell and wife, Jos. Ash and wife, Abram Coryell, John McGill, Nelson Pickell, seven in all. Dr. McGill came in later on. The first two were named as "overseers". The Christian Connexion people naturally were indignant and promised reforms if the members would return. They did, for a time, but finally separated, owing to irreconcilable differences in doctrine and practice. The church flourished, particularly after building a new house of worship. This event happened in October 15, 1848, a brother Campbell preaching. The church drew into its membership a number of Christian Connexion preachers, of whom the following are named: Solomon B. Rose, Elijah Gleason, Marshall B. Stone, Robert Brown, G. W. Colston. In time these men were attracted to other churches as preachers. Stone, Colston and Coryell particularly are noted as among early evangelists in Ontario, (1845-75). Dr. McGill became an elder, holding office for thirty years, with Ash. Then Oshawa had the addition of a notable preacher from Kentucky, who has fled to Canada "to escape this terrible war"--the Civil War, then raging. In American Discipledom Moses E. Lard is noted for his scholarly writings, volumes of commentaries, and for Lard's Quarterly [414] (1863-8). Much of his teachings harmonized with the early teachings of Campbell, known today as "anti". Like other and lesser men, he saw new truths too intensely, and lost the perspective that time often yields. Lard preached Restoration principles effectively in the churches of Bowmanville, Oshawa, and Pickering, and stirred up great opposition by his power to draw people. Out of Oshawa and Bowmanville there grew small congregations at Butterfield, Charlesville, and Clark townline; but Ash concludes that it is not desirable to plant real churches so near stronger ones, as they were weakened by it. He suggested that such be "preaching points." James Lediard visited Oshawa in December, 1888 and reported things at a low ebb, although the small body gave liberally to help the provincial work. The work has long ceased. Ash withdrew from the place in (about) 1865, owing to his wife's death; he went to Essex and Kent counties, where his influence was felt for many more years. During the years after 1891 the Christians of Oshawa were co-operative to a degree with the Disciples, and later discussed union with them (Christian Worker, April, 1883).

      From this congregation there came into the later Ontario provincial work, from 1890 onwards until his death, J. E. Farewell, who was county Crown attorney. His financial contributions during his life were meritorious, and he also, left a considerable bequest to the Ontario Co-operation. The Abram Farewell member bequeathed earlier five thousand dollars to Co-operation work.

      This township church lay within the northwesterly section of Halton county, nearest Wellington county. It abutted upon Eramosa township, where since 1825, James Black had resided in his long career of preacher of the Reformation gospel, farming to "pay expenses." In Nassagaweya, Norrish, in his History of Nassagaweya, relates that "Elder James Black" used to have regular circuits in that rural district, where he ministered to otherwise deprived people, what he could of the mysteries of the gospel of Christ. These were purely voluntary efforts and depended not the least upon financial support, which has never been heard of by the writer, James Black was a lover of the Lord and he desired that all men might enjoy his faith. (Here one finds a rarity.) And it is enlightening when it is known that at this period of his developed faith, Black was in a growing process, having difficulty in sloughing off inherited conceptions gained within a Scottish background (theology), and entering into the liberty he later enjoyed, within the fold of the Restoration principles announced [415] by the Campbells. So Bro. Black went on preaching, year after year, whilst he was a school teacher in Nassagaweya, and later, as a farmer, in Eramosa. Such energy and consecration had a reward in his being able to form a new group, devoted to the ideals plainly set forth in the New Testament, as to conversion and following the Lord. Let it be stated again, these ideas, as known now, were then both new and somewhat dangerous, in the minds of some who heard. Such simplicity as "obeying the gospel", in complying with plain requirements of "faith, repentance and baptism", and then going on to enjoy and receive the "gift of the Holy Spirit", was repulsive to those who had been desirous of seeing visions, hearing voices, and possessing certain inward "feelings", to assure them that God had received them as followers of Jesus. Black's first preaching would be in about April, 1857, according to Jos. Ash, who also states that Alexander Anderson, of Eramosa, in 1842-3, held a number of meetings and baptized Alex. McPhedran and family as the first fruits. Brethren Kilgour and Lister later organized the church.

      When the farmers of a pioneer township received gospel privileges, of whatever sort, it was no trouble to erect a suitable one-room sanctuary, of logs, and consecrate it to God. This happened in Nassagaweya and this group was of Black's creation and circuit. Norrish says "the Disciples of Christ built a little church at Brookville in 1870". A contemporary wrote of him (Jos. Ash, "Reminiscences", No. 12, Christian Worker, Dec. 1883) "My desire would carry me with elder Black through the forests of Nassagaweya, Eramosa and Erin, on foot, travelling fifty miles and back to preach twice on Lord's days and be back on Monday to attend to his farm." (See Biographies¹¹). Few records of this group are available. The McPhedran family is best known, but Wm. Close was a presiding elder as well. Alex McPhedran died June 3, 1901. His son John McPhedran was a leader. After his death, also, in 1901, his widow and daughters came to Toronto and entered for a long term of fellowship with Cecil St. (Thus did the rural churches minister to the city.) Nassagaweya church was co-operative, as were almost the entire group up to 1900. In Dec., 1883, Andrew Scott, evangelist, reports 6 additions there and 20 members. Their foreign missionary offering in September, 1886, was $100. In March, 1889, it was $23.50, and they were often in the news. To go back to 1863, the little church was one of 20 that gave funds to the Co-operation ($18). [416] Another and interesting thing in connection with Nassagaweya church is that one of its members, a young man named Francis Hutchinson, a Scotch Baptist, so listened to Black's presentation of the Reformation plea, that he went into it wholeheartedly, afterwards going to Bethany, W. Va. and entering into the employ of A. Campbell in his printing business. He became an expounder also of some worth; and A. C. printed a fine essay of his in the Millennial Harbinger, March issue, 1833, but without explanation that it was the work of an intelligent Canadian from rural parts. The little Nassagaweya church finally passed from view in the early years of the century, doubtless owing to loss of leadership and trek to the cities. The remainder were merged in the Ontario body in an unorganized way. But Nassagaweya is a part of the whole Wellington District, where laborers like the "Ontario Pioneer preachers" have made it sacred soil, at least to those who know it.

      Meaford, a port on the Georgian Bay, is adjacent to St. Vincent township, and to these parts of the early unsettled north came elder William Trout, about whom much of interest is recorded in the sketches of Erin and Esquesing churches. He was one of the "pastors" of the early Scotch Baptist church in Esquesing, during the years from 1838 to 1845, when he removed to St. Vincent township and at once led the way to the formation of a new group. Apparently elder MacLaren, who had baptized him in Erin, had preceded him to the neighborhood of Cape Rich and founded a strictly Baptist congregation, from which group William Trout had evidently doctrinally emerged, after mixing with the advancing Esquesing church. Trout found the practice of close communion repugnant to his ideas of Christian fellowship, with its freedom; so he with his family and others met in private homes for a time in the village of Hurontario (east of Collingwood), to observe the weekly communion. Here his associates were Findlay McNaughton, George Jackson, Thos. Compton, and their families. During a period of eighteen months they received others into the N.T. faith. These early pioneer communities saw frequent removals to new locations, and this group was broken up, probably in 1846-7. Wm. Trout removed to a point near Meaford and followed his work as millwright. Soon a new association was formed with D. L. Layton, John Williams, a bro. Jackson, and others including Richard and Joseph Cox, who had belonged to the MacLaren group. About this group Wm. H. Trout, in the "Trout Family History", records that Mrs. Williams, and Mrs. McDonald, were baptized [417] in the Big Head river, also James Dunn; and in April, 1847, Mary and John Trout, and then Mary Mallory--"though her uncle sent her from home for it." This Trout historian records that the gospel was spread by the men with their employees, and by their women to their feminine helpers. "Thus father at work and mother at home co-operated in Home Mission work--done now by others." To the same historian Trout (son of Wm. Trout), we owe some of the foregoing; and Jos. Ash, in Christian Worker, February, 1884, supplied most of the rest. It is recalled also that William Trout, following his trade to Durham, while there gathered a small congregation and even built a house of worship. William Trout returned to Meaford about 1852, and in his absence brethren Layton and Williams developed into excellent gospel preachers. Later a house was built which served until 1880, when a larger church was put up, used today. A former Meafordite tells me that the period of 1880-88 was one of the church's greatest growth, owing to the work of evangelists of the strongest type. He recalls that Benjamin Franklin (of the American Christian. Review) held meetings, one of them in 1876, with from forty to eighty additions. (In that year Franklin was chief speaker at Erin June meeting.) Much Missionary work was done in this northern church as far back at 1849, by James Black, James Kilgour, and Alex Anderson, with many additions following. At this time Meaford congregation was a "Co-operating" church, and as late as February, 1863, at the February meeting of the congregation, held at Everton, St. Vincent Church (Meaford), contributed $30. to the funds. In 1859 David Oliphant labored there greatly. The indefatigable C. J. Lister is credited with "more missionary work in that country than any other person", wrote Jos. Ash. Meaford also had the work of W. W. Eaton, Edmund Sheppard, and Alfred Elmore. The work of J. A. Harding, of Kentucky, at Meaford, was so disturbing to the community on the subject of Christian Baptism that debate was held at Meaford, for six days, beginning December 15, 1884, in which the Methodist view was advocated by Rev. T. L. Wilkinson, and the whole published by a syndicate, a 406 page book, printed by Wm. Briggs, Toronto. (Mr. Wilkinson debated also at Wiarton and Everton, with Hugh McDiarmid as an opponent, but there was no publication.) Principal men in the early times, in addition to those mentioned were James Stirling, and brethren Saunders and Mallory who migrated to Carman, Man. and founded the work there. Other leaders were James Trout, Charles Jay, Jos. C. Whitelaw, H. T. Law, J. J. Johnston. It is of record too that Meaford church in December, [418] 1881, was a member of a northern group which at Meaford instituted "The Georgian Bay Co-operation" and supported the efforts of H. B. Sherman, as paid evangelist and editor of The Christian Worker. H. B. Sherman's first number contained this reference: "The Meaford church is working like a perfect piece of machinery, the bishops being the power behind the throne, as they ought to be everywhere"--a statement that has peculiar connotations. Since that time not much "co-operating" with the brethren provincially has been placed to the credit of Meaford. One or two of its preaching brethren were responsible for starting causes at Cape Rich and Euphrasia township. Evangelist W. D. Cunningham visited Meaford in March, 1900, and reported a small church, much divided on various questions; no missionary spirit or work attempted. Much of the liberal spirit of its early founded had been lost in the attempt to route Christian thinking and duty through the idea that the N.T. record of the early church necessarily provided an authentic pattern "as from the Mount" of all succeeding churches as to polity and practice. Such suppositions and literalism have succeeded in strangling the "spirit" of the gospel and creating disunity, to the destruction of the progress otherwise possible. Regretfully also, it may be noted that some churches of the Niagara District have suffered from the same sort of leadership. And it might also be said that the enlightening spirit of enquiry born of the early Reformers and the Campbells, pointed eventually towards Christian liberalism in interpretation which would have made the Restoration Movement a greater instrument of reform that it has ever become so far. But, that effort at reform is still at work, and some men, at least learn through experience.

      Preaching here was done by the elder James Beaty, of Toronto, according to Jos. Ash (Christian Worker, July, 1883). He reports a gathering of a group "many years ago". It is learned from the Banner of the Faith, 1861, page 76, that the membership was then but eleven persons. If the forming of the group occurred "many years ago" it seems to perhaps point back to about 1840, at any rate a pioneer church, which met in the home of Bro. Ross. Mr. Ross had himself been baptized by Alexander Campbell, in Richmond, Va. A brother Wilcox was also active. Such a group meeting in this intimate fashion for so long, would accumulate much more of what is called 'fellowship' than occurs in many years of association with kirk and large congregation. Not to say that it is necessarily so. Whenever there was a preacher who could instruct, in addition to the regular weekly [419] exhortations of the elders, so much there was added to the experience. There is never embarrassment in the church that meets without its preacher regularly for the Lord's table. Another such group was in Toronto township, Peel County.

      Back of Erin Church of Christ (Disciples) was a Scotch Baptist congregation originating in 1837.¹² Of the Erin Scotch Baptists the "Trout Family History", (by William H. Trout, Milwaukee, Wis., 1919,) page 48, presents some significant 'early' material. The congregation had as elders Archibald McArthur and Donald MacLaren. MacLaren was of that Scotch Baptist type of mind which is bound by primitive concepts and can seldom venture beyond them. William Trout, a millwright, was for a time resident in Erin, and while there became desirous of a more definite religious experience, although he had tried without satisfaction the "mourner's bench". Trout was a very thorough sort of man and later proved to be a strong promulgator of the cause. Through reading the New Testament he became convinced that the way of salvation lies more in the region of study and reason than in the way of emotion. He learned that the New Testament connected salvation from sin, directly with baptism "for the remission of sins," and that obedience seemed necessary. (Example; Acts 2:38). He was, therefore led to baptism by elder MacLaren, and to that immersion in a creek many persons came, some of them twenty miles. Such loyalty to the book produced scorn and hostility, and such became common for decades. His baptism must have occurred before 1837, as be removed to Esquesing and became one of the "pastors" of that congregation, according to its records in the writer's possession' in 1838. He remained there until the year 1845, when he moved to St. Vincent township, and with others was instrumental in starting the Meaford congregation. Returning now to the Erin Centre. No further history is to be found than that concerned with the development of its founder, James Black. The key to Black's activities and teaching lie within the associated Eramosa record when it was a Scotch Baptist church--ere it became Disciple. Teaching from the mind of James Black was said to be very loyal to the Bible text. Both Trout and Black, in their lives, deeply exhibit the character of 'living witnesses.'

      In the year 1836 James Black, of Eramosa, started to preach in the old log school house that was situated on the N.W. corner of lot 17 in the seventh concession of the township, visiting that part once a week. (He had [420] other engagements in Eramosa and "the adjoining township of Nassagaweya). Such a trip involved travel on Saturdays and Mondays over poor roads and often on foot--when roads were impassable. James Black's habit was to preach (teach) as much as possible, and allow worldly matters to take second place. His teaching ministry won him attention where mere oratory would have repelled. By 1840, he is said to have organized the Erin congregation, although he need not be credited with being the sole speaker, for there were other preachers. But James Black lived in adjoining Eramosa, and Erin was his Judaea. Some names of charter members are extant: Peter McDougall, Charles Munn, Dugald Thomson, Hector McLellan, John Bott, the Burtt family. Erin came into the Reformation program along with the congregations in Eramosa and Esquesing.¹³

      In 1843, the church had progressed to the point where more accommodation was needed for worshippers, and the first building, of frame, was erected, near the brick building, now disused. Soon twelve feet had to be added, but that became insufficient. The leaders in spiritual matters at that time were chosen, as follows: Dugald Thomson and Hugh McMillan, and they were assisted by visits from James Black and others. Hugh McMillan also preached, and John Thomson, in early days. In 1851, Archibald McMillan and Charles McMillan, were appointed to assist the others in their duties, and the following were appointed as deacons: Peter McDougall, Peter Thomson, Lachlan McKinnon, John McDougall, and Colin McMillan. For a number of years this continued, until it was realized that the building was too small, even though a mission church had been established at Mimosa in 1863. The neighboring villages of Hillsburg and Erin had offered free sites on which to build, but the congregation decided to erect a stone church right in the centre of the township--on the property of Donald Ferguson, which he had offered. Thus the church became known as "Erin Centre". It was opened on Sunday, October 28, 1860. The brethren had built grandly, the floor space, according to the writer's estimate exceeding any known to him in Ontario. It housed a growing church, and when a new cause was organized at Marsville, taking away members who lived nearer that place, still the house was often crowded to capacity. The church at this date is credited with a membership of 250, hence it may be assumed that the people went to church in Erin whether or not they were members. The church was an outlet in those days, which at present it is not. Erin enjoyed the assistance of nearby preachers, such as James Kilgour, A. [421] Anderson, C. J. Lister, and Edmund Sheppard. Although spiritual oversight had been given by those mentioned in the earlier part of this account, "no officers of the church had been set apart by prayer or imposition of hands. The reason assigned is that individuals should be thoroughly proved, and if their qualifications harmonize with those inspired criteria of a scriptural overseer or bishop--then they may, in primitive style assume that most responsible office."¹⁴ This timidity--for perhaps it was only that in individuals--is worth thinking over by congregations which sometimes seem to select spiritual leaders by other standards than character. Of Erin Centre, it is the writer's opinion, based on the scanning of financial reports of missionary co-operation for years, that this church exceeded in actual money reported all others in early years, although Eramosa and Toronto were about as good. And in later years, its members scattering with necessities of the times, gave themselves to other congregations in Ontario.

      A "June meeting", held in Erin Centre, rivals in numbers the celebrated 'big meeting' at Rockwood in 1860, where a thousand persons are said to have 'broken the loaf' and four thousand were present. (That meeting was said to have exceeded a former one in Wainfleet.) The Erin meeting, in 1864, was reported by C. J. Lister in his own journal, The Adviser, Toronto, in the July issue, 1864, as follows: "All things considered the very best we have had yet. The hearers were estimated as 4000 in numbers . . . Brethren were there from Prince Edward County, St. Vincent, Minto, Galt, St. George, Hamilton, Dorchester, Howard, Luther, Flamboro, Chinguacoucy, Butterfield, Brooklyn, Bowmanville, besides members from adjacent, townships. Those who took part in the public exercises were M. B. Hopkins,¹⁵

      of Indiana, Wm. Thomson, of Illinois, Edmund Sheppard, James Black, T. C. Scott, Robert Beaty, A. Anderson, and Jas. Kilgour. Twenty-six or twenty-seven immersions. We never had so many brethren before break the loaf together." Jos. Ash, writing in the August issue, commends C. J. Lister for his very able management of so great a meeting, where everything was ordered perfectly. Lister's words as to the meeting being [422] "best all things considered" is a strong one to the writer, having known the man.

      In 1871-2, another mission was begun in Erin village, and the work organized there in 1874. In or about the year 1880, James Lediard came from Toronto as minister, his first charge. He became their first paid preacher, at a salary of $400.00. He began the first Sunday School also. The church went forward, with growing activities and enlarged outlook, until 1886, when the stone building was in need of repairs. The time had not yet come to dissolve the loyalties of the Scotch brethren for their 'kirk', and again a decision was rendered to re-construct the building. This was most adequately done, including gothic windows, new roof, re-seating, decorations, and the removal of the old collection boxes and the use of cloth-covered plates. New "stands" for the ordinance and for pulpit gave the place a 'modern' look, according to Geo. Munro the preacher. The church re-opening was on Sunday, October 24, 1886.¹⁶ The congregation passed on into a program of service which enlisted the work of various preachers. George Munro remained as preacher until 1892, carrying on his Canadian Evangelist in the interests of the cause as his own undertaking. (No man individually has seemingly made a bigger contribution of this sort.) He went to Hamilton in 1892 and Randall Ballah, of Dorchester township, succeeded as minister. In 1895, whilst C. J. Lister was minister, so many members lived in or near Hillsburg that another cause was opened there for services. Malcolm MacKinnon was a leader in the final removal to Hillsburg. In Erin the following preachers succeeded in turn: A. H. Hope (1894); G. Nelson Stevenson (from P.E.I.) 1899; and F. C. Lake (1900-02.) The last minister was G. O. Black, of Everton, who in the Christian Messenger of April 15, 1907, stated that although the intention originally was that the old stone church should be abandoned for a new start in Hillsburg, some sixty members so loved the old church that they begged to be allowed to still hold worship there. This was conceded, and the Hillsburg congregation was begun on January 28, 1907, with sixty-three charter members. And on a later dedication day the continuing brethren gave $500. It was transportation patterns that decided this church re-alignment.

      The old building was visited by about forty disciples in June, 1942, in search of some possible inspiration from the scene. Its walls had heard the old pioneers of Canada, and many of fame from the States. The writer remembers at least seeing Benjamin Franklin (if not 'hearing' him) there in [423] July, 1876. A mighty crowd was present. Erin Centre may be said to have developed a church personality of its own, a composite of its many Scotch brethren. Old "Erinites" will tell of James McArthur first, and of Will McMillan, and of their tuning-fork leadership of song. The Lord's day meeting was a place for teaching, not preaching; often a place too, where all must learn. In some cases formal addresses were disregarded in the interest of the hearer's understanding.¹⁷ Its members were in time scattered abroad by economic changes and population moves, mostly to the Canadian West.

      These 'scattered' ones began to re-create churches on other sites. Erin must be credited as being mother of church of Minto, Erin Village, Mimosa, and Hillsburg. Collingwood, Meaford, Owen Sound and other points were aided if not fully developed, pioneered by Erin members. The cause was spread in that way throughout Ontario. Upon other sites and amongst the lives of spiritual and fleshly descendants the message of old Erin still lives. Toronto churches inherit this from the Wellington church, and others. Erin made a contribution to the Christian ministry and foreign mission field. D. D. Burt entered college and graduated into the ministry. The India missions received the valuable labors of Ethel Smith (Mrs. Wilmer Monroe) who was assigned to Mahoba in 1904. Dr. Martha Smith, her sister, followed later to India, both under our missionary boards. In Ontario old Erin Centre was a foundation church, a mother church: it endeavored to be true to the Book in all things; yet many of its members gradually came to see that new and expansive ideas lie within its covers and are needed in order to spread the kingdom of the Saviour. And Erin Centre was also a co-operating centre, which added its mighty quota to the bulk of those who believe the gospel brings freedom, not slavery to primitive ideas which remain as undeveloped prejudices and narrow aims.

      Here meet a historic church, with name sanctified by Christian association and an existence of much over a century. Jordan village is on No. 8 highway, near the Queen Elizabeth' highway connecting Hamilton, Ontario with Niagara Falls. A fruit district, with prosperity in the air, it is in the celebrated Niagara peninsula. The square church of red brick made in the locality, stands within grounds including a cemetery, a fine pine trees give a natural distinction to the hill on which the church is built. [424] Travellers have spoken of the three hills of Jordon, and this corresponds physically with the remark of our first historian, Jos. Ash, that "Jordan church had its ups and downs, but there were always choice grains of wheat there." (Christian Worker, August, 1883.) In the same article he relates that the church was "planted by evangelist Z. F. Green in the year 1840. The principal men were the late Jacob Snure, Wm. Bradt, and John Sammons. Ash claims the Niagara district was the first in Canada West to "receive the ancient gospel and that Jordan had the labors of all the early leaders." This reflects the interesting fact that in the 'thirties' and 'forties' evangelism by the few able leaders was widely conducted. It was possible to leave certain churches to be 'self-edified' by capable local speakers, which arrangement allowed the best speakers often to travel widely upon what were missionary tours. Doubtless Jacob Snure was the foremost spirit as founder. He was assuredly informed through Campbellian influences and writings. His leadership took him to other points to help settle questions of faith and practice which the Disciples were then learning to evolve and adopt. Eramosa and Esquesing were some of these points, and Eramosa is one where his teaching was decisive. Ash gives the names of well-known Ohio preachers, such as Wm. Hayden, A. S. Hayden, A. P. Jones and A. Wilcox as having labored there. Canada on her southern boundary profited by the earlier advance of American leaders and their willingness to work in Canadian fields. This was especially easy to accomplish in the Niagara district where earlier settlement and proximity aided. But Canada also gave back both early and late in her history. A. S. Hayden and Jos. Ash held a big meeting in Jordan in June, 1848, likely just after a June meeting. Amos Clendenan was a local preacher there. From H. W. Hunsberry, of Jordan Station, it is learned that the church building was likely erected in the period 1848-50, since in August, 1856, official minutes all for repairs to the building and the fencing of the burying ground. This agrees rather with Ash's statement, that the church was organized in 1840. Churches at that time were formed in homes and in school houses. Mr. Hunsberry's statements are from official records, and he says that "the church was organized, as early as can be ascertained, in 1854 . . . the leading men were Jacob Snure, Henry Wood, Wm. Palmer, John Sammons." Today, the old church has within its membership, sons, grandsons, and great grandsons, of the pioneers of the cause. Here again, we observe continuity in a church is related to the rootage of the population. And it must be remembered that the district, probably, has still, and has long had, a large Disciple population to [425] the square mile than any other in Ontario. It may be noted that the present day belief of 'old members' is that the church building was erected in 1840, may show confusion with the founding date of 1840 by Jos. Ash. Another old tradition, reported in an issue of St. Catherines Standard (March 20, 1937), is that Alexander Campbell spoke here. This is correct to accordance with Campbell's report in Millennial Harbinger, July-August, 1855, "finding a Christian church at Jordan, nine miles from St. Catherines", during his visit to the district in the month of July. He noted too, that Jacob Snure conducted him back to that place. In an official report, in the year 1857, Jordan had one hundred members. The church, as now conducted (1942) has, besides the regular Lord's day services, a Sunday School and a Wednesday evening Bible class, which are in charge of the evangelist at that time (C. G. McPhee). The women of the church are active in ministering to the needy.

      It is believed the church, in modern times (since 1880) has not actively supported the Ontario Co-operation, yet it supports other missionary efforts. It once took a part, with all others as may be revealed by a single instance. In a financial report by the Co-operation treasurer, in Everton, January, 1863, out of twenty churches reported as contributors, with a total raised of $982. Jordan gave almost exactly the average contribution of $48.50. In 1855 the church is reported as having raised for all purposes, $350., and there was co-operation with Smithville, as to the evangelist.

      Jordan church stands well in that it has kept records almost from the first, which can be said of few older churches. Probably the record of Esquesing (Norval) is more complete. Jordan furnishes a list of evangelists since 1854, which is revealing. It begins with the name of F. W. Streight. He was one of two men who, by means of Alexander Campbell's Christian Baptist, read themselves into the Disciple position. (See Clinton, Lake Shore and Beamsville). He assisted Daniel Weirs, the other man, in his preaching. Daniel Weirs, a Baptist, studied the book first, and then founded the Clinton township church. It came into his fortuitously. Other names are: J. C. Stark, C. J. Lister, D. Oliphant, W. K. Burr, J. Boggs, O. G. Hertzog*, J. D. Benedict*, T. B. Scovil*, Colin Sinclair, R. W. Ainsworth, A. P. Jones*, Z. F. Green*, H. B. Sherman*, S. Keffer, Duncan H. Stirling, W. M. Wright, H. M. Evans, D. H. Jackson, C. K. McPhee, R. K. Akers*, O. H. Tall, A. Stewart, C. G. McPhee. (Those marked with the * are Americans.) Alex. Stewart mentioned above was from Toronto, a son of James Stewart, and like his father prominent in Bathurst St. [426] congregation. He evangelized widely and died in such work whilst at Jordan in August, 1941. He was a collector of information about the conservative churches, hoping to publish it. In 1883, Jos. Ash states that the leading men were John Laws, T. M. Renner, Amos Clendenan, and Nathan Wardell, the latter a "most efficient and active preacher". Few men have done more than Amos Clendenan. It is also of record that about the year 1887, the church suffered a severe division within its membership, but that ultimately Christian fellowship and union was happily restored. Such occurrences are not entirely unusual, but not all of them may be said to be so happily ended. The membership today stands about seventy-five. Some brethren now active in the church (1942) are O. D. Wills, Philip Rupel, C. V. Moote, James Culp, John Culp, all of Jordan; and at Jordan Station there are Art Corbett and H. W. Hunsberry, the latter being of material assistance in compiling the foregoing.

      NOTE: In Millennial Harbinger, August, 1843, (p. 376) it is stated that Louth (Jordan) church was organized in 1839, and that the membership of "Clinton and Louth" was 85 in 1843. The words "Clinton and Louth (Niagara District) are mis-printed "Clinton and South Negroe District". The report was given to the first "June meeting" of the Disciples in Ontario, at or near Norval, June, 1843.

      Omagh is a country church in Trafalgar township, about thirty miles west from Toronto, and it is the home scene of the John Beaty family, a brother of James Beaty, Sr., who was a leader in Toronto in its earliest days of Discipledom. The family included seven daughters and three sons, James, Robert, and William C. These three were to be prominent in early days. Robert came to Toronto to assist his uncle in business, and was baptized in the year 1844. He often talked of his religious experience when he went to his old home. The family were inclined to the English Church but were friendly to any religiously inclined, among them the Methodists. The father's talks, too, with his brother finally brought the whole family to the new point of view and the requirements of the church modelled upon Acts of the Apostles. So a church of the "ancient order" was begun. According to scripture also, it was "the church that is within thine house"--a fine place for a church to be, as events proved. (In time I was to learn from the teachings of this family that such small churches were quite fulfilments of the oracles and that larger churches, with problems added, are not necessarily to be most sought after.) Under frequent visits from the untiring promoter, [427] James Beaty, Sr., the church grew, and on October 12, 1851, a frame building was dedicated to the Lord. It still is in use by descendants and others. The building was upon a farm owned by James Beaty, and much of the building material came ready made from him in Toronto. The seating, which was in the style of an amphitheatre, was and is, it is believed, unique in Canada. It was James Beaty's design. All eyes of auditors are thus directed to the communion table, which was so central in early days. This gathering was for years largely fed and directed by visits from its founder and his two nephews, Robert and James, of Toronto. Locally a son, William C. Beaty, was perhaps even more the church's stay for years, and he had able assistants and at times substitutes in nephews, W. A. Macartney and Walter E. Macartney. About all the early speakers seem to have visited the church and spoken there, and their names are held in veneration and respect. C. J. Lister seems to be outstanding in his efforts and this would agree with his call to evangelism, which it is estimated was shortly after the church was opened. O. G. Hertzog, a stalwart and valiant evangelist for the truth in the years 1879-1880, and after, is also recognized as a builder of Omagh. A ten day's meeting is recorded in memory. (Memory is about the only record of the early churches.) In this record tribute can be paid to the helpmeet of John Beaty, Sr. She is said to have been a singularly intelligent woman, with strong tendencies towards piety and zeal that took her personally towards those who lacked faith in Jesus. Her son, William C., was for long in public life in Halton County, a man of many qualities. All these Christian personalities set within a fine agricultural area, where the church might be much more sought after than it is today, gave the little country church added opportunities of winning souls, which it faithfully made use of.

      Miss Mabel Macartney, of Omagh, whose mother was a daughter of John Beaty, supplies (with the help of her brother William A. Macartney) the following list of old-time speakers: James Beaty, Sr., James Beaty, Jr., Robert Beaty, Alexander Campbell, J. W. Kilgour, James Black, Norris Black, Edmund Sheppard, Alex. Anderson, William Pomeroy, James Menzies, R. B. Cook, J. J. Johnston, W. M. Crewson, Jos. Ash, Chas. J. Lister, O. G. Hertzog, Dr. Heyward, elder Berry, A. Ellmore, W. Forrester, Amos Clendenan, Edward Trout, Ira Standish, W. Roberts, J. G. Scott, John Robertson, Dan. Robertson, James Evans, James Anderson, H. M. Evans, S. M. Jones, H. Richardson, H. McArdle, L. Snure, Roland Renicar, Oto Fujimaria, (Japanese visitor), J. W. McCaleb, Paul Slayden, W. D. Campbell, W. C. Beaty, W. E. Macartney, Chas. Petch, Alex. M. Stewart. The [428] last reported one, like some others, was from Toronto, from the Bathurst St. congregation, and devoted to this work. He died in Jordan in 1941.

      The Alexander Campbell mentioned is not the great leader who came to Toronto in 1855 and from thence visited other churches, and, (it is believed in Omagh today) visited nearby Milton and spoke in the courthouse. The church still fulfils its functions though it does not dominate the community. At Omagh a summer camp functions for the youth.

      Eramosa is a township said to be about twelve miles long by five miles wide. In this limited pioneer area (its centre about ten miles east of Guelph city) where population was scant until the 1830's, the Disciples established three churches, the second of which was "West Eramosa", on lot 13, concession one, a few miles east of Guelph, on property donated by the Parkinson family. The building, like others, was of logs, laid in primitive fashion with squared ends at the corners of the building, shingled with handcut shingles, and sometimes, as in the present case, afterwards covered with boarding. Within there would be primitive benches at first for pews, band-hewn; the men sat on one side of the room, women on the other--a fashion in practice by other bodies in early times. The building was lit by candles, and forest logs provided heat in stoves. (See Old Everton, pages 8-9.) This church dates from July 31, 1842, its first public service. Its roll starts off with some who were prominent in East church. To it in 1845 came James Kilgour, and wife, from the "Church of Christ" church in Kirkcaldy, Scotland. He possessed education, and by devotion to the ministry he served the Church mightily. West church is the only one whose register is extant: some of the well-known Disciple names of the period are on its records, such as Parkinsons, Toltons, Butcharts, Mortons, Andersons, Duffield, Turners, Bakers. Its activities ceased in 1876. Almost the last baptism recorded is that of Edmund Kilgour, on June 30, 1874. He was a son of James Kilgour and his name was well-known in Cecil St., Toronto, in the eighteen-nineties. His son was Hugh B. Kilgour. West church had as main leaders Jos. Parkinson, Sr., and Lazarus Parkinson--the latter to proceed to eldership in Everton church. The only other officer named is "John Butchart, appointed deacon, August 7, 1842." For some years Robert Royce left Centre church (at his home) to assist Lazarus Parkinson. The well-kept records reveal that strong discipline was applied by the church as to the faith and conduct of its members, with "cut off" appearing seven times, although some restorations were effected. This practice was common to the [429] times. The church's well-kept memorial cemetery is all that remains of West church to passers-by on the Guelph-Erin highway. The church was co-operative, as treasurer's books show; and it was closest to the homes of James Kilgour and Alexander Anderson, near to Rockwood village.

      From the records of Esquesing church (near Norval) Halton County, it is learned that on February 26, 1843, a church was formed at Brother George Ross' home, in the township of Toronto. There were seventeen members, of which thirteen had been baptized on the same day. Present from Esquesing church were its elder, John Menzies, James Mitchell, W. A. Stephens, and James Menzies, the latter clerk of the church. No other records are available and it is to be presumed that the church might not long continue without other oversight. But some churches founded so humbly did so. The early pioneer churches were fruit-bearing churches, after the manner of the Vine (John 15). From the records of many churches, it is evident all across Canada that a missionary spirit carried "the ancient gospel" (Campbell's phrase) to many obscure places that never blossomed into formal church groups. The brethren mentioned above were lifelong laborers in the cause, and two of them were prominent in other churches: Bro. Stephens in Owen Sound, James Mitchell in Eramosa. The two Menzies, father and son, were at the head of Esquesing, and the son, James, was for long associated with Toronto churches in 1870's and 1880's.

      Pickering used frequently to be in the news in early Discipledom. The church lay on a highway twenty-two miles east of Toronto. It was in the midst of a territory difficult to define. The geographical boundaries of such interest irregularly from Toronto eastward to Kingston, and similarly westward to Windsor. Pickering seems to be associated particularly with the strength which lay in Oshawa and Bowmanville churches. Upon a demand for organization locally, the two best-known brethren in Toronto were sent for, or came together, on a Sunday in 1843, to 'set the church in order'. So says historian Jos. Ash, in his "Reminiscences" in Christian Worker, June, 1883. And it is odd that the two men sent came to be prototypes of two groups to be developed later, which would be distinct in small degrees and matters and yet possess the fundamental elements of the churches of the current Reformation. James Beaty, Sr. was 'conservative'; Thos. [430] Chalmers Scott was 'progressive' (see Toronto's story). The charter members were Abraham Knowles and wife, David Barclay and wife, and the wife of James Barclay. The group had no speaking talent at that time. In the next year George Barclay (father of David above) came from Scotland and began to fill this need. He had been in the Baptist faith as a preacher, and on coming to Ontario had associated with the Scotch Baptist church in Toronto. In the year 1850, another speaker was brought to the group in the person of elder Barrie, who came from the Christian Connexion. The first convert to be baptized was Sherwood Palmer. We have no records, but Ash says that the cause was viewed with suspicion, even opposition, as was usual, and accepted by the brethren as the lot of Reformers. At times there were discouragements and some were favorable to closing public services and holding their faith privately. Ash cheered them to persevere with the hope of such visiting elders as David Oliphant, C. J. Lister; and occasionally John McGill would come over from Bowmanville on a Sunday morning. Jos. Ash asserted that he himself was their preacher twice a month for twenty-two years. The churches met in a schoolhouse, which lay near the mill of Jordan Post. A young school teacher by the name of Edmund Sheppard, lately came from Nottingham, Eng., as a Disciple, in conversation with them (likely as a boarder) led them to the new truths. Up to this time he had never spoken in public and began to do so, on temperance, and gradually became a popular lecturer. (See Biographies). Gradually the Pickering cause took on stronger outlines. The greatest uplift probably was through a meeting by C. J. Lister and John Butchart, Jr., which gained sixteen additions. After this a house was built on the farm of Geo. Leng, who was later destined to make one of the valuable contributions to the personnel of Toronto's churches which feature the story of this rural church. Two of his daughters came, Elizabeth, and Josephine Leng (Fields). Their life interest, and that of the three daughters of Mrs. Fields, was long noticeable in Cecil St. and Hillcrest; and to the latter church Elizabeth Leng bequeathed over $4,000. Another contribution was Wm. Forrester, a former Scotch Presbyterian, who had learned new truths about Christian baptism at the hands of elder James Beaty, Sr., who baptized him in April, 1848. He brought his family of three daughters and a son (Wm. J.) to Toronto, and the son was the active secretary of Cecil St. at its foundation. His eldest daughter became Mrs. W. B. Malcolm, long a leader in women's activities in Cecil St. One of the Barclay family, George J., came to Toronto from Oshawa and was active in Louisa St. in the early [431] 1880's. He entered the cause of the movement to the West End, away from the Beaty church, and for a time was very active in Denison Avenue; but with Wm. Forrester, he broke away on questions of church order. An offshoot, from Pickering was led by Daniel Knowles, who established home public worship, services at Highland Creek, just east of Toronto. And I have learned something of the past through the late Mrs. George Burton of Toronto, who was a Barclay, and Pickering church was her spiritual home. She led husband and a numerous family to the little church in Toronto in 1888, additions which were to become noted and useful. She would tell of the visits to Pickering of Isaac Errett, and particularly of the scholar, Moses E. Lard, who during the Civil War, served in Bowmanville. Two of Mrs. Burton's sons have been and are outstanding figures: the younger, now Dr. E. F. Burton, O.B.E., Professor Emeritus of Physics in the University of Toronto; the other Mr. C. L. Burton, C.B.E., head of one of Canada's greatest commercial businesses. The church in Pickering has long ceased its witness, except as it is continued through the lives of some of its descendants, carried away by natural exodus cityward.

      A volume is required here and it could be filled with stories of human interest, with a religious setting. The history runs from a discussion of individuals near a lakeshore beach on the subject of infidelity, or of the nature of Christian baptism, up through the occupancy of four places of worship, the latter a modern brick structure, dedicated in February, 1892. Its founders were folk who wrestled with the Bible to understand and defend what they believed to be the highest principles of the Christian religion. There was wealth and social position in time in the church; it took on changes in practice suitable to the growing habits of the times; and lastly, it had the distinction (shared in by but three, perhaps four other congregations) of having had a personal visit and the preaching aid of Alexander Campbell. And whilst it became powerful in its mission to proclaim and extend the gospel, after a time-relatively that of an aged individual--it sank into nothingness, merely a memory of what once was. And it is a proud memory of the few who, at writing date, recall its history, or sections of.

      Some previous abbreviations of history, published obscurely, have to be somewhat altered, in accordance with a fuller statement of facts. Not the first to write of Bowmanville, of course, was Jos. Ash, but its origins were touched upon in his "Reminiscences" (Christian Worker, May, 1883). [432] Prior to the coming of the renowned A. S. Hayden, in 1845, to hold meetings, must be recorded the fact of certain folk seeking light on religion in a very earnest way in the years 1843-1845. A small gathering of seekers convened in "Captain Trull's school-house", south of Bowmanville. (This gathering is referred to by another writer as the "base line effort".) They were from the Baptists, with a sprinkling of the Christian Connexion, which people is first met with in these chronicles in this story. There were with others unnamed, Captain Trull, Ira Burk, with their wives; also Erastus Burk and a widow Burk. Jos. Ash was often an attender, with his friend John McGill, from the Oshawa church. By this time Ash had become an efficient preacher, and had established Cobourg and Oshawa churches, or assisted in their creation. Aided somewhat by Ash, the little group gathered strength until a move was made to Bowmanville nearby, where a school-house sheltered the effort, and here organization was effected and a beginning made towards a house of their own. Later this materialized in a brick church on Church St. about the year 1850. Another brick church was occupied in turn on the same street. It was in these buildings that Bowmanville church became a melting-pot for religious reform in the town and surrounding townships. The subject of baptism was greatly debated then, and more than one group were interested in its proper form and relationship to the Christian life. Naturally, there was considerable heat as well as the dissemination of light. The times were formative and suited to this activity, for the scriptures were being searched and relied upon, as the true source of leading, by ordinary people, independent of churchly scholarship.

      The story halts here to pick up several who were important actors later on. There were two friends, young men, named John Simpson (later to become a wealthy miller and store-keeper, and Canadian senator) and a "black-eyed little man" named Charles J. Lister, an employee of a prominent bank. Captain Trull was another who was active locally, also James Bates. These young men were indifferent to the church, because of the apparent infidelities of professing Christians, and were proper candidates for scepticism in its last forms, until they were rescued by influences brought to bear from afar. The actors here were the Leslie brothers, of Toronto, and Thomas C. Scott, the collector of customs for the port of Toronto. (These were the most prominent laymen of that period and they all work at the business of serving the church.) No matter what their position, they were men keen to bring into strength ideas of religious [433] form which they enjoyed in their own appropriate plates. (Both the Leslies and T. C. Scott were from Scotland and reform churches there. See Toronto churches story.) Scott and the Leslies helped Lister and his friend to the writings of Alexander Campbell, and particularly the Millennial Harbinger. Their own influence and interpretation doubtless aided, and in the end, in the words of W. A. Neads, an early Disciple in Bowmanville, knowing all parties, "they read themselves out of scepticism into a strong faith in the Lord Jesus Christ as the Messiah Emmanuel." The same writer goes on to tell in the same letter quoted, "Meanwhile the leaven was working in the families named and also in others, and it came to pass that so many Baptists were 'capsized' as to make the little church a Disciple church". (The reader is informed here that this well-known word 'capsize' is from a celebrated anecdote from the life of "Raccoon" John Smith, of the American brotherhood. Smith, who is said to have been one of a rare few who could have been spoiled by university training, used to return from evangelists tour with the report that he had 'baptized' so many--and 'capsized' so many-meaning that be had overcome their objections.)

      The little church was to receive aid from another body, very like it in outlook, the Christian Connexion. There were many in the district east of Toronto, and some were centered about Newmarket, north of Toronto. They were for reform of religious movements, but to Disciple eyes they did not occupy so strict a position, based upon promises and fulfilment in actual scriptural terms. They were highly evangelistic, though not the strict supporters of immersion that the Disciples were. They, too, felt the opposition and strictures of all who favored bodies more strongly entrenched in time and place; there was fellowship between the bodies, and later attempts at union, to be dealt with in place. A number were won over to the Disciples: the chronicler believes it was an important number too; and such was the result reached that there was an allotment of the religious forces, and a portion withdrew to Oshawa, and the remainder went into Bowmanville. (It is possible this reference is to an actual separation before the beginning in the school-house in Bowmanville.)

      Probably the first important meeting to develop numbers was held by A. S. Hayden, of Ohio, in the year 1845. It was held in the town hall and its results were considerable. Prof. John Squair, in his history of Bowmanville and Darlington township, relates as well the fact of a meeting in the school-house in 1847, held by James Black and James Kilgour, following which it was decided to build the first church home. Such was the [434] stirring of the community by these able men upon religious themes that like the Bereans of old, the people of Bowmanville were set to searching the scriptures to see whether these things were so or not. It is upon such conditions that the cause of scriptural truth thrives; and the church grew and was multiplied. In the church's new home were such men as Richard Windatt, long to occupy a place of prominence in the brotherhood, and Samuel McMurty, William Law, George McGill, W. A. Neads, James Bates, David Morrison, Roland Turner, James Johnston, John Percy, Sr., Wm. Thompson, James Gilfillan, John J. Tilley, P.S.I., George Henry, John Archer, and still later, J. B. Mitchell, C. Avery Johnston, W. P. Prower, Mark Williams and J. H. H. Jury.

      A change of location was made, about 1856, to another place on the same Church St., near Temperance St. In this place, later, during the American Civil War, the noted preacher and writer, Moses E. Lard, was situated as preacher. Of his talents his contemporaries speak and write in the highest terms. He was a giant in power; but he was soon lost to Canada at the war's close. In 1859 Wm. Patterson, of the Maritimes, was evangelist and likely later John Doyle was an early minister. In 1868, there came to Bowmanville Edmund Sheppard, who remained only six years, but did a splendid upbuilding work (see Biographies). He was twice assisted by the early efforts of O. G. Hertzog, often noted in the Ontario chronicles. The church seems to have attracted to it many of the most outstanding preachers, and in E. Sheppard's time there was a visit from Isaac Errett, later of Cincinnati. O. Geo. Clendenan, of Toronto, followed as minister, and he was assisted by evangelist Hertzog, and the church was greatly built up. A Brother Boggs, from the States, was pastor a brief time.

      T. D. Butler, of Michigan, followed and he and his talented wife did a fine work. After this Edmund Sheppard was again pastor, staying for another six years, when he resigned to the disappointment of the brethren. Murdoch Gunn, a New Zealander, followed, serving three years. His successor was Flavius W. Baughman, of Frankfort, Ind., fresh from Transylvania college and keen with spiritual aims and energy. His zeal, it is said, won for him a place in the hearts of all. He married Martha Butchart, of Guelph, and their stage of life seemed set for a long service. Whilst on a holiday visit to Stoney Lake, in August, 1889, Mr. Baughman was drowned before his wife's eyes. So promising a servant was Brother Baughman, that his loss was keenly felt, and the church endeavored to sustain and comfort the broken-hearted wife. (Mrs. Baughman afterwards gave some years [435] of service to the cause of the W.M.S. in the States and in Canada.) Plans for a new church building had been promoted by Mr. Baughman, and after E. B. Barnes (of St. John, N.B.) had assumed charge the enterprise went on to completion. The new and handsome red brick church edifice was dedicated on February 12, 1892, by F. M. Rains. The cost of this building (valued at $10,000) was fully met by the congregation. E. O. Irwin became pastor in the years 1898-1900. R. A. Burris became minister, and from Bowmanville he went to New Ontario to join preaching with a colonization scheme (which see). B. H. Hayden followed, serving five years with great acceptance. From 1905-07 the church had intellectual and spiritual leadership of the highest, rendered by W. J. Cadman; but the peak of prosperity for the church had passed and what followed was but a holding of the fort, Howard Weir, a young man, was pastor for about two years, followed by W. Arnold, with still more decline. The church was closed for a few weeks, but was re-opened during a visit by Amos Tovell and Ben Mitchell of Guelph, and W. J. Hastie, the provincial evangelist. Bro. G. C. Welsman was called for another period of service, faithfully rendered from 1 June, 1916. Later, he served another term there. The work was revived somewhat; membership raised from 80 to 100, with an active C.W.B.M. and Endeavor Society. Assistance was given for some years by the board of Co-operation, but through various weakening causes at work (some of it dissensions), not much was done after Bro. Welsman's retirement to another church, in 1918. Services were maintained for some time by supply speakers: these were, T. H. Bates, B. N. Hampton (1919), and C. S. Zavitz. Eventually there was silence. It was not all due to lack of spirituality. Economic changes, and the removal of many workers from the town withdrew the financial aid so necessary. Several generations had passed through the church. Hundreds of lives had been led to Christ and many hundreds influenced along the way; missionary enterprise had been aided; the young had been trained in the Bible; two preachers received their impulse from the congregation. These were Norman Johnston and Wellington Logan; and a third, Gordon Jury, became a missionary to Burma, with distinguished service. Bowmanville had a strong band of women enlisted in the missionary cause. Prominent in this work were Mrs. Agnes Borland, Mrs. Thos. Manning, Mrs. James Johnston, Mrs. George Butchart, Mrs. John Percy, Mrs. Harvey Burk, Mrs. Mark Williams, Mrs. Samuel Hall, Mrs. George Henry, Miss Linda Morshead, Mrs. J. H. Jury, Miss Clara Windatt, Mrs. W. P. Prower, Mrs. Thos. Percy, Mrs. James Gilfillan. It was at a [436] provincial convention in Bowmanville, in June, 1892, that Mary Rioch was chosen to go to Japan to begin her long service there. A generation of young people were trained in missionary purposes.

      The Christian Endeavor Society found a welcome in Bowmanville, as its undoubted power to enlist and train growing talent. James Gilfillan was a strong exponent. Bowmanville in the decades of the Disciple movement from 1830 onward, showed a supporting strength that was full of promise. It used to stand high in money raised for the early Co-operations. It was in Bowmanville that the first provincial Co-operation was formed on 29 September, in the year 1849. It was for many years the strongest church east of Toronto. As has been said earlier, Alexander Campbell, thought it worth his while to visit it on his first and only Canadian tour. He told it in his Millennial Harbinger. The date was Sunday, August 13, 1855. The audience was said to be "large and attractive". "It was held in the meeting house of our brethren, and he spoke from I Cor. 3rd chapter. An afternoon communion service proved to be "a very happy season, refreshing to the spirit." Next morning he addressed a deeply attentive assembly from Acts 2:14, on "the elementary principles of the gospel as set forth there". While in Bowmanville the Campbells were entertained by "Bro. Van Camp and family", and "Brother John Simpson" conducted the party to the steamer for Toronto. He mentions also C. J. Lister, who was an early one to greet Mr. Campbell at his first stopping place, St. Catherines, and travelled with him to Bowmanville. It is evident from the important names to be noted in connection with Bowmanville, that the church was not only strong but prominent in the early brotherhood.

      It attracted such outstanding men as Moses E. Lard, D. S. Burnett, Benj. Franklin, and all the noted pioneer preachers of Ontario were there at one time or other, except D. Sinclair. One of its early members, W. A. Neads, writes affectionately of the influence cast about the young in the Sunday School. "Uncle David Burk, J. Simpson and C. J. Lister were the speakers." (He was referring to one of those peculiar, old style, Bible-classes where Scripture, and its true meaning in relation to the individual soul's duty, was the thing discussed.) Those were in the early formative days of the little church. By the frequency of this type of enquiring, it seems reasonable that a church can be created where there can be found folk interested in right relations with God, and, secondly, those who can interpret the Scripture. [437]

      Many are the subjects worth while touching upon in Bowmanville's long history. It had, it is said, the first resident 'preacher' as pastor in Ontario. Its speakers were, on the whole, of a high type. Of these, Sheppard, Lister, Baughman, Barnes, Hayden, W. J. Cadman are examples. Though organs were manufactured in the town by wholesale, none were used by the church, until its last building was erected in 1892. Richard Windatt, as a rule, conducted the singing in his lifetime. Great was the regret in Ontario when this once strong church dissolved under the sway of almost invisible forces. This writer had quite a number of contacts with it, when it was fighting a rearguard action. Probably its oldest survivor, in 1947, is Miss Regina Percy.

      The debt of Bowmanville to C. J. Lister must be very great. He became a Disciple of Christ, and lived there, for thirty-seven years. It is impossible to date the years of his service, but he was Bowmanville's great spiritual leader, and Bowmanville was a leading church in early days. His labors are visible in the founding of some churches and the building up of many others. (See "Biographies", Chapter 10.)

      I conclude with a note about a prominent Bowmanville man, John Simpson. In old days, men were not ashamed to be found seeking religion. As a young man Simpson was skeptical, but lived to verify Tennyson's line, "there lives more faith in honest doubt, believe me, than in half the creeds". He was miller, merchant, and the town's most prominent man. (Later he became Senator Simpson.) It became known that John Simpson was seeking light upon baptism. He was on a Monday morning in his store office, with a 'minister' with him, seeking to hold him to his own. Then in came Ash, accompanied by Thos. C. Scott, of Toronto, and others. The debate grew hot, but it was concluded by John Simpson's confession of Christ as Saviour and a desire for baptism. Seemingly a multitude prepared to go to the lake, a mile or so away. A procession of rigs was halted at elder David Burk's. There three recruits were secured: their names, Jacob Shurtliff, David Burk, Sarah Burk--the latter to become Simpson's wife. The 'minister' also was present, with a barrage of dissuasion. He was waved aside by Scott at the water, and the immersions were conducted. This event, briefly told, tells us something of early convictions upon the subject of baptism, and how tenaciously held.¹⁸ [438]

      Our church in Owen Sound was founded by pioneers, in a double sense. They were men helping to open up a primitive country and they made a place for the religion they brought with them. A. M. Stephens, one of the leaders, was to become one of the later City of Owen Sound's most prominent citizens. His initial trip from Mount Forest was with eleven others, to cut the underbrush on a newly surveyed road allowance from that place to the coming port of Owen Sound. That was the Garafraxa Road, which had been surveyed in 1837 by Charles Rankin. When Stephens reached his destination he found that his friend, W. C. Boyd had arrived before him, and that his journey had involved the sailing of a schooner from Lake Simcoe to the Georgian Bay, in order to begin trading with the Ojibway Indians. Thus the thriving City of Owen Sound had its beginning about 1840, and though it was the most important point on the Bay, it was not the first founded. Mr. Stephens had come from Esquesing Township, Halton County, where existed one of the early and important Scotch Baptist churches, founded in 1820. That church's records contain evidence that permanence depends somewhat upon stable social and economic factors. In those early days, Esquesing Church (Norval) appeared always to be in a transitional state, and it contributed members to Erin, Eramosa, Owen Sound, and later (1880's) to Toronto, where its head became a leader in an effort to establish there a cause free from certain hindering factors that had characterized the first efforts under the Beaty's. With A. M. Stephens were his brothers T. C. Stephens, R. E. Stephens, W. A. Stephens; and John Blyth, Thomas Maitland, George S. Miller, J. A. Layton, John Doyle, Peter Inglis, John Tucker and others. These settlers with their families became the founders of the Disciple church in Owen Sound.

      They first met in the home of W. C. Boyd, later over a store where now stands the Seldon House. Thus the little church was a child of Esquesing (Norval). Grey County records as an established fact that the Disciples built a log church on Scrope Street, (opposite the plant of Richardson, Bond & Wright) in 1844, when the village at the time contained few buildings. In this building the Methodist and Episcopalian bodies were later to share worship privileges until their own buildings could be erected. It is not often in our rough pioneer story that the Disciples have built the first church building, but it is true of Owen Sound, and its date is the year 1842. Not only in the log style but in brick, the church led. Its succeeding red brick [439] church of the year 1853, was one of the two brick buildings in the village in that period. The uncertainty of its date has now become less, owing to the discovery in the Christian Banner of December issue, 1853, a news note by the editor stating that both Winger and Owen Sound had now "new meeting places erected within the current season". A. M. Stephens had donated a lot and the building was erected, furnished and free of debt, at a cost of $600.00. Later, in 1872, it was re-seated with handmade pews, and coal oil replaced candles. This building served until September 29, 1889, when a third sanctuary of stone was dedicated, and with improvements from time to time it has been the church home until the present. Four of the six Ontario Pioneer Preachers made preaching contact with Owen Sound--James Black, James Kilgour, Alexander Anderson, and C. J. Lister. C. J. Lister was long after the preacher for Owen Sound congregation, beginning on his ministry there in 1867; but before that he served as pioneer evangelist in most of old Ontario, with a later special mission to the Manitoulin Island. As his life story best fits in here, space is taken to recount some of its outstanding features. (See also Bowmanville, and Biographies).

      In early life C. J. Lister became dissatisfied with forms of religious life and through a study of the New Testament he came, with aid of Campbell writings, into the Disciple position. At a time when the leaders were discouraged with lack of sufficient preaching help, brethren Black and Kilgour appealed to him to give his many talents to the task. He promptly answered his call as to a Matthew (he was in the service of a bank in Bowmanville) and accepted half his banking salary for the uncertainties of pioneer financing. He made long wearisome journeys up and down and across Upper Canada in true apostolic style. A man of thoroughly original mind as a speaker and writer, be became a distinguished advocate of the cause of Christ. At one time (1869-72) he published a monthly paper, the Indicator. The writer had memorable contacts with him in his old age and few men have radiated so much Christian humility. In his 90th year, feeble in body, but bright in mind, he passed to his reward, trusting in Jesus, His wonderful name and mighty power. (Christian Messenger, May, 1909.)

      The survival of any pioneer church is mostly due to the talent of its preachers; this, of course, where local talent is used. Here there were a number of talented speakers; a feature more noticeable amongst these churches, as may be recognized in their stories. There was A. M. Stephens (presiding [440] elder), assisted by W. A. Stephens; W. C. Boyd and John Doyle. Doyle especially was an eloquent speaker. (The Doyles seem to have it in them. River John, N.S., perhaps Canada's first Church of Christ had "old John Doyle" who preached a stirring note). A. M. Stephens also was a forceful speaker and able in his turn, to give a fine message. W. A. Stephens later became presiding elder and was rarely absent from the Lord's table. His habit was to read a selection from both Testaments. It was a fine thing to hear him read, "The heavens declare the glory of God". His home was open to visiting brethren, lay and preaching.

      A. H. Finch followed as minister, 1886-87. James Lediard, after earlier pastorates and a period as Ontario evangelist, served the Church happily for sixteen years, beginning in the fall of 1890. He was the first local officer of the Childrens' Aid Society of Ontario. In the summer his duties were taken by such as Amos Tovell, W. J. Robertson, George Titus, J. A. Aikin and W. D. Ward. Hugh Calkins served as pastor two years. W. J. Cadman came from Bowmanville and served eight years, ending with an answer to death's most sudden call at a year's end, 1918. He is remembered as a saintly and gifted Christian. James P. McLeod, a returned missionary from India was called the next spring and he served acceptably for eight years, going first to Saskatoon, then to Everton. A. P. Hodges from the Maritimes succeeded, for another eight year period. Faithfulness marked his service, and one test of it, fully met was the demands made during a period of financial depression, during which the church kept open house to many in need. Ill-health forced his retirement in 1936. Oliver W. McCully, one of our own College boys, had served in Portage La Prairie and came to the church in 1937. The All-Canada work took him as Secretary in 1941, and W. G. Quigley, Maritime Regional Secretary succeeded. Owen Sound has been pre-eminently a missionary church, first because of the emphasis upon its teaching, and secondly, because of working at the job. One example of social helpfulness amongst many has been quoted. "When economic disaster overtook the out-of-employment workers in a big steel plant and many became dependent and at some distance from churches, their religious need, as well as lack of goods was considered. Great and strong leadership was given under the late Archie E. Trout and Herman Miller in providing preaching and Sunday School service in the "North End." Mrs. Robson and others assisted too. This was true home mission work and furnishes a true bright spot worthy of record. [441]

      Social service too has always seemed to centre in this church. After the death of James Lediard, his widow carried on the same duties. And to this task Archie E. Trout in time came, to give 28 years of service in the spirit of the Master. His death in the summer of 1941 removed one who had adorned common life and his Christian calling. He was esteemed by all who knew him; a "pillar" man in his church. His daughter Jessie had at that time served with distinction in Japan, where she had spent some years in association with the renowned Christian, Toyohiko Kagawa. At present she is engaged in the headquarters' service of the United Christian Missionary Society, where her distinguished abilities are recognized. Another Owen Sounder missionary is Ella, daughter of Mr. and Mrs. James Lediard. She has given over thirty years there. Her sister, Mary Lediard, served also sixteen years in Japan; then upon her marriage to a missionary leader, R. A. Doan, she continued in service in the United States. His death ultimately left her free to her life task and she had the honor of being selected to serve as vice-president of the aforesaid Society in January, 1940. Former members of the church are long serving in social work elsewhere. Jennie Fleming is another missionary leader, for over fifty years treasurer of the Women's. Board of Missions of the province and now deceased. Josiah Tolton gave many years of faithful service until his career took him elsewhere. As a Sunday School teacher, treasurer, deacon, "There was nothing too hard or tedious for Josiah to tackle", said one of his colleagues of him. He would do an thing that needed doing. He was esteemed a veritable pillar of the church. A counterpart is found in the long career of Miss May Stephens, in training for years the youth of the church, in mission band work, Sunday School and other services, including valuable musical efforts before and after the organ came in. To few has it been the lot to extend so long a helping hand in character training, and what leadership counts for more? One of her marked abilities was in her skilful conducting of the business and office work of the Christian Messenger during the fifteen years it was based in Owen Sound (1906-22). Miss Grace M. Lediard has succeeded her in a sense in editing the same journal. She also has exhibited many talents in the church, and out of it.

      The list of those who have exercised their training outside of the church, in Christian duty, should include Lillian Thomson, B.Sc., who is one of the outstanding social service workers of Canada. Lally Fleming (now Mrs. Andrew Thomson, Toronto) directed the well-known St. Christopher House for several years. Within the fourteen years she served in the [442] institution. Helen Fleming, her sister, served a year there, and is now in Toronto Childrens' Aid worker. Margaret Trout is a field worker for the same Society in Owen Sound.

      The death of Archie Trout still leaves to record something of a third "pillar of the church" in Christopher A. Fleming. He was for many years a member of the Ontario Board of Co-Operation; he was treasurer for many years after John McKinnon's retirement, of all funds, and for our trust funds since 1892, in all a record of more than fifty years, which was recognized by the brethren in convention, in an address in June, 1939.

      His death in April, 1945, removed a brother of Christian character and service to the cause of his Master. Few men in Ontario have equalled his outstanding worth to the cause. In June 1945, the Convention did its best to express its loving appreciation in fitting words.

      So we end this necessarily lengthy record; that this church, in its century of existence, has been to the cause a "rock and high tower"; to its associates and fellows, comfort, guidance and inspiration: and it required a centennial anniversary and a national history to bring out even some of the salient facts. And much has been untold, but is not unknown on high.

      The noble work of Mary Stephens must also be recorded. She removed with her family from Esquesing in 1851 and later became the wife of R. J. Doyle. She is credited with organizing the first Women's Christian Temperance in Owen Sound (and likely in Ontario). She led a crusade for temperance in Owen Sound and made it a better place in which to live. The effects of that initial start are still visible in Owen Sound and Grey County.

      About the year 1838, George Thompson of the township of Athol, Prince Edward County, obeyed the gospel under the preaching of an American evangelist named Z. F. Green, who was widely active at that time. In another township, Thomas Bradt was also baptized by the same man, and both Thompson and Bradt removed to Wainfleet township and married sisters, who were daughters of Andrew Hansler. These four, with Peter Hendershot, Elizabeth Laws, Miss Roughly, Mrs. Forrester, and Giles Roberts, became the charter members of a new congregation in Christ, under the direction of David Oliphant, possibly assisted by evangelist Landis Coryell. Other early members named are W. H. Swayze, Sr., Mrs. W. H. Swayze, and Axcha Forrester. Thomas Bradt was elected elder and Geo. [443] Thompson deacon, afterwards to become elder for many years, with affectionate memory, following him. For a few years these disciples met at the home of Thomas Bradt, following apostolic precedent; but, increasing in numbers, they began to meet in the schoolhouse that had been erected on what is now the northwest corner of Winger. Here they worshipped and made progress until their first building was erected, in the year 1853. (This date occurs in a news note in the Christian Banner, December, 1853, that the building "was of the current season".) Lawrence Moore gave a lease of the land upon which the meeting house was already built. A Winger informant places the date of organization as in 1844, and by 1855 the congregation was regarded as strong. The early preachers who had visited the church were David Oliphant, J. Coryell, Jos. Ash of Oshawa, James Black and Alexander Anderson, of Eramosa; Isaac Brown, of New York State, and later, C. J. Lister, of Owen Sound, and Edmund Sheppard, of Dorchester church. Early elders seem to have been Thomas Bradt, George Thompson and Amos Clendenan. David Oliphant, in his Witness of Truth, March, 1848, states that "Clendenan was the first to feed the flock"; and it is said, that the church, unlike some others, was able to 'edify' itself, without the assistance of preachers. Both Clendenan and Bradt's names appear very frequently in the press of the period. The former signed articles and news as "Amos", and there was genuine emotion in his writings. He also became a writer on prophetic Scriptures, following styles set by learned men of the times. (A heavy manuscript of his, relating to the prophecies of Daniel, and signed only "A.C.", was the subject of a prolonged quiz by certain bookish people in Toronto in 1938, under the idea that it might be an unpublished work of Alexander Campbell. With the MS was printer's copy for a news note that appeared in the Witness of Truth, page 119, year 1848. It was signed "A. C.", and thus the ninety years strayed MS came back into the possession of the Clendenan family.)

      The names of some who become identified with the church about this period are John H. Bradshaw (deacon), Wilson, Smoke, Stewart, Stayzer, Beamer, Dunn, Hendershot, Terryberry, Nathaniel Thompson, Lawrence Moore, Lewis Travers, Hiram Wilson, Mrs. Geo. Wills, Mrs. Henry Wills, W. H. Swayze, Jr. The latest named, elder W. H. Swayze, in later years left his farm and for many years devoted himself to the promotion of the church in Welland. In a real sense he was its founder. Winger church assisted in this financially, and also other churches in early days. That was before the disciples learned to co-operate in an association [444] called "The Co-operation of Disciples of Christ in Ontario", beginning July, 1886. In time new members became enrolled and of such there are recorded the names of Priestman, Graybiel, Gilmour, Mawhinney, Overholt, Burtch Clark, Beachmin, Zavitz McChesney, many of whom are to be found locally. In so lengthy a history (compiled mostly without written records), the church could not but accumulate names of many prominent evangelists and visiting preachers, such as James Kilgour, Benjamin Franklin, (of the American Christian Review), J. B. Lobingier, J. D. Benedict, W. K. Burr, E. A. Pardee, John B. Lister, R. B. Bay, A. T. Waters, H. B. Sherman (1883), O. G. Hertzog, Hugh McDiarmid, H. Brown, A. C. Gray, Silas Moote, George Fowler, R. A. Burris, J. H. Mundy--these last three at the dedication in 1894 of the present brick building. (The responsible building committee for that purpose were John Forrester, Wm. Angle and David Swayze). Others who have preached are R. Bulgin, D. Brown, W. G. Charlton, L. A. Chapman. Elder Bradshaw often spoke in the absence of a minister. F. C. Lake was minister in 1898. The redoubtable American scholar and debater, Clark Braden, also appears as having visited as a speaker. With such strong preaching on first principles the church could not fail to have stressed them as its first objectives; which was really the main and almost only objective of the early churches. There naturally was a stronger conscience on baptism than on the words "Go ye". The religion was not so costly as regards money. Finances were never stressed in those days. Even as late as May 7, 1876, a baptism was a scene for the public W. K. Burr relates in his "Leaves from my Portfolio" that on that afternoon the drive to the waters of baptism (Lake Erie), ten miles away, occasioned a procession of twenty-six carriages. One of the five baptized on that occasion was Mrs. George Swayze, mother of Mrs. C. H. Wills. The roll of regular preachers for Winger begins with C. J. Lister; then follows R. B. Ray, Hiram Brown, J. H. Mundy, J. H. Stone, F. C. Lake, F. M. Fields, W. C. Macdougall, Henry Genders, John D. Stephens, John Burrows, Edwin Wyle, Benj. Merry, C. S. Grinstead, Isaac Linkletter, H. Bruce Stainton, G. C. Welsman (Bro. Welsman had a second term and the list is not in accurate order). Bro. Welsman began his second term in July, 1936, and he remained until his death, on October 26, 1940. Some student preachers also served. In 1899 Frank D. Butchart (later of Cleveland, Ohio) assisted at a meeting resulting in twelve additions. Since 1940 there have been Archie A. Allan C. Andrew Lawson, Thos. Ransom, Probably the last evangelists who preached at Winger were W. J. Hastie, (1917-20), John [445] H. Wells (1925), C. M. Smithson, H. Bruce Stainton. A meeting by H. B. Sherman, in June, 1884, was memorable in that twenty-two were baptized. Norman McLeod, as student preacher, was here in the summer of 1941, until called to the Air Force, after five persons had been reached. In March, 1942, Francis R. James began a ministry.

      In time Winger developed a conscience on Christian missions, largely through the women's work of what was first called the Ontario Christian Women's Board of Missions. An early leader, Mrs. George Munroe, states Mrs. Carrie Angle, of Fork's Road, is entitled to be considered the first woman to agitate for the organization of a provincial board, after the fashion of the sisters in the States. The compiler long has noted a reasoned article from Mrs. Angle, in the January issue of Christian Worker, of Meaford, 1885. She reported that in Wainfleet they had organized a band of women workers for missions and sent a contribution to the work of the American sisters--the Christian Women's Board of Missions. This was a premiere effort for Foreign Missions. The women of Ontario have begun and carried out such an effort for home mission work, e. g. Portage LaPrairie, Man. It followed only by some months the claim made by George Munro, in the same journal, that the Disciples in Canada should be about the business of foreign missions (Christian Worker, November, 1884; see also Chap. Fourteen). As early as 1884, the sisters met in the home of Mrs. Angle. Such vital interest could not fail to set going and keep in motion the new idea of foreign missions. The congregation was said by evangelist Sherman in 1884 to be averaging one dollar a member in such efforts. In time, the Co-operation in Ontario and the Foreign Christian Missionary Society were to receive financial support from both church and school. It is surely not without significance that Ontario's connection with organized Women's work for missions should have begun here, and that the last public appearance in Ontario of Archibald McLean (our great exemplar in Missions) should have occurred at Winger. It was at the June convention there, in 1920, that he gave his last message to Ontario brethren. As he was leaving to take a car, he was asked for a parting word. All stood in silent love and regard. The writer had there a prescience that it would be the last time. This proved true, as in the following November, brother McLean was to die, almost alone, in a Michigan hospital. His message on the occasion was to read from his pocket Testament the words from Paul's epistle to the Ephesians, chapter 3:14-19; "For this cause I bow my knees unto the Father . . . that he [446] would grant you . . .", and so on to the words "filled unto the fullness of God."

      In Winger there was organized in 1891, a Society of Christian Endeavor which in 1898 had 68 members. One of the largest Schools in the township was created and there was co-operation with other churches in the work. John Swayze conducted a S. School in a schoolhouse three miles from the church. The extraordinary extra-congregational work of elder W. H. Swayze in serving Welland church has been referred to. Winger has sent into the Christian ministry but one, Kenneth S. Wills, son of Mr. and Mrs. C. H. Wills, who graduated in May, 1928, from McMaster University and also from the College of Churches of Christ, Inc., Toronto. Like many others, Winger church has not been without its difficult times and been in some danger. Jos. Ash, in the Christian Worker, Sept. 1883, tells of learning in Ohio of the probable descent upon Canada of a preacher with "soul sleeping" ideals in his make-up. He failed to warn Winger and another church of the probable coming of this trouble maker. The expected thing happened, but the church stood the test, as other congregations have had to stand it, to the compiler's knowledge. In recent years Niagara district has had to defend itself from other brands of sectarian and unbiblical teaching which, once received by some, have been found so divisive and troublesome. Vigilance and true teaching are surely the best safeguards against all errors.

      This church, a fruit of expansion and management, was deliberately begun, in the Fall of 1847, having a primitive pioneer place, opposite the farm of elder Robert Royce, which was lot 14, concession 6. Factors in this development were growing numbers, and the state of the roads. No records are extant, save such as appeared in the Banner of the Faith. However, John W. Kilgour, son of James Kilgour, provided interesting "Reminiscences" for the Christian Messenger, for May, 1909 (year of Pittsburgh Centennial). He states that its elders were: Alexander Anderson, James Kilgour: deacons, William Abbott, Daniel Black, James Morton, "all of whom were set apart by prayer and fasting, elder Black officiating". (The youth remembered the 'fasting' also.) Its pioneer log structure was fully described in Old Everton (1941, by the author). Some of its early platform furniture remains still, in the farm home basement, where abandonment placed it: its candle-box serves humbler service in a farm home in Dufferin county. Through evangelism Centre church became the strongest of the Eramosa [447] churches. (Robert Royce, who lived opposite to it, went by arrangement to West church.) It accomplished this against the rivalry of other churches already in the field. Some figures follow, taken from the Banner of the Faith and Christian Banner, with other facts revealed in convention reports.

      In February, 1856, treasurer Robert Royce reported gifts, as follows: Eramosa Centre, £16-10-0; Eramosa East, £10-18-1½; Eramosa West, £0-13-1½.

      In February 1861 (year union) the three churches reported to the Co-operation, as follows:

      Eramosa East, 5 added, 2 gone, (maintains) a S.S. part time; membership 75, gifts, $29.00.

      Eramosa Centre, 8 added, 8 expelled; a S.S.; membership 116; gifts, $60.00.

      Eramosa West, membership 54; gifts to Co-operation, $74.50.

      (Banner of the Faith, March, April, 1861).

      In the year 1856 these churches, with others, were giving zealously to the Bible Union of Canada West, an organization for the production of a revised Bible: East Eramosa gave £25-13-2; Centre, gave £8-4-3; West, £3-14-0.

      In the year 1861 the Eramosa Disciples, for the glory of the Lord, and the propagation of His cause, united their forces (particularly East and Centre churches). In time, money and material expense, they erected a stone building in the small village of Everton, at a cost of about $4,000. (See Everton).

      Gainsboro was the old name, with Rosedene a modern successor. No longer an active church it was once a thriving seat of the grace of the gospel in lifting the lives of men. It stands on lot 6, con. 5, Gainsboro township, in Lincoln County, and is seven miles east of Smithville, where the cause also flourished in early days. The beginning date of organizing is said to be 1847. The Niagara peninsula, in its accessibility to New York [448] state, invited the labors of a number of American brethren, and their efforts seem to have contributed a particular religious colour to the region. Its background is different from the Wellington and the Talbot Street congregations. In early days churches were not quickly founded: there was a period of years when preachers pioneered with the new light of the "Current Reformation". Lucien Moote, who appears to be a "residuary legatee" of the faith and sources of the old cause, told the compiler much of its history, and most of it Lucien heard from the aging lips of Amos Clendenan, of Louth Township, who lived and preached as an efficient layman at Jordan, Beamsville, Winger, Welland, and likely elsewhere. Lucien remembers most from his parents; but, like the compiler, in the same circumstances, recalls little that has supporting data. In February, 1892, Lucien read a paper on the Niagara district before a convention. It is a saving grace that here and there appears a trusty scribe with a record of the brotherhood at heart, and who will set down fleeting facts for posterity. But it is from the founder of Gainsboro himself that, quite incidentally, we learn who began the organization, and it was on this wise. The Gainsboro folk had been troubled by a Mr. Sweet, who was the pioneer of some new gospel; and David Oliphant was called to meet him in debate. Oliphant came, but "disappointed both friends and foes by insisting on preaching some simple scriptural truths about the gospel and its message; and as result the arguments ceased and a church was established". This was in January, 1860. Prior to this the preaching had been under union auspices, where all might participate in turn. Earliest records show that men were baptized as far back as 1826, than which the compiler has noted no earlier date. Baptisms were more numerous in the decades of 1830's, the 1840's, the 1850's, right down to the 'seventies', when an American preacher, Benjamin Franklin, visited the June meeting, as he did in other districts. But in the 'seventies' evangelists O. G. Hertzog and Hugh McDiarmid (of the Wellington Co-operation) held long and strong meetings, as was their wont The oldest leader, James Black, was heard; also Silas Shepherd, of New York state. Another account of origin occurs in the Banner of the Faith, October 1861, wherein Amos Clendenan records that "the congregation recently planted in Gainsboro, in the county of Lincoln, appears thus far favorably advancing. David Oliphant's labors among them in the early part of the year, were considerable and successful. Brethren Dennis, Greenwood, and Moote apply themselves to teaching, being favored occasionally with the labors of elder Wardell, of Smithville, and Thos. Bradt, of Wainfleet." The [449] meeting with largest ingathering of souls is credited to O. G. Hertzog, in the year 1881, when fifty persons came in. Early workers and leaders were found in the Moote family: viz., Benjamin Moote, Sr., his wife, and three active sons, namely Peter, George and John. Others who were active were the Comforts, the Crows, Johnsons, Strongs. E. A. Comfort was chorister for a long period. Rosedene, like most early churches owed nothing to financial assistance in providing preaching. It is true that money was raised co-operatively and spent to bring the horseback evangelist from Wellington County, but the founding of a church was dependent for its early prosperity upon local talent, upon the presence of men who could at least "teach" in scriptural fashion; and to such men (largely untouched in these chronicles) must be credited much of the sustaining power that kept congregations going in the often long periods when the evangelists tarried. This countryside church faithfully labored away during many decades preaching, when it could, and teaching when only that was possible. It taught the young the Bible in an organized Sunday School, and baptized the young people when they came to responsibility. (These bits of faithfulness are still the task of the local church.) Recognition must be given to the saintly oversight of older Benjamin Moote, and of deacon Eli Comfort, of John E. Johnson as Sunday School workers; of Mary Lampson and Bertha Moote as leaders of song. The church was early led into an interest in missions, both home and foreign, with offerings for that purpose. The teaching of the church upon the duty of spreading the gospel placed at least one young man in the ministry--another Moote, in the person of Silas Moote. He received education at Lexington, Ky., and his first ministry in Canada was the church at Welland, where he is said to have done much to extend the Lord's Kingdom. He preached the long labors of elder W. H. Swayze, and worked probably in the first, or old church, before the present building was erected in the late 'eighties'. Of other preachers mentioned, emphasis is laid upon the influence of C. J. Lister, who labored with the church for several years, though possibly associated with another group. R. B. Ray, who is noted in Wainfleet church, is worthy of special mention as a strong worker. Other laborers must be merely named, such as James Black, A. Anderson, J. D. Benedict, who were all active before 1880. O. G. Hertzog dedicated a new building in 1880. Others were H. B. Sherman, 1882-84; C. W. Martz, about 1886; James Lediard, 1888; Hiram Brown, F. Talmage (from U.S.A.) A. S. Johnson of Tennessee, and founder of Johnson Bible College; W. Campbell F. J. M. Appleman, A. C. Gray, Amos Tovell, [450] John B. Lister (a son of C. J. Lister) also served for several years between 1885-99. F. C. Lake of Meaford, was minister about the years 1898-1905, and is credited with bright spots in the record. In 1899 W. C. Macdougall followed and made many deep spiritual impressions. T. J. Bridwell of St. Thomas college, is recalled as a man of deep convictions. W. J. Hastie (who was provincial head of missions 1917-20) won to the Master a goodly number. When G. C. Welsman was minister (1921) he held successful meetings. Mrs. Welsman organized a W.M.S., of which Mrs. C. Moote was first president. W. F. Cox, of Beamsville, held a meeting in October, 1933, with good results; and C. G. McPhee also in 1934-5. He also preached each Lord's day from 1932-40. This preaching at Rosedene was free from the conservative attitudes heard in other sections. It is felt that the years 1881-95 were the best in the church's history. From that time on the cause suffered through teaching that lessened earliest ideals. Membership is standing at twenty, with non-resident, fifteen. Is it decadent and inactive? Yes, at present. But human minds cannot measure and estimate correctly the spiritual force once sent abroad here into human life. A doxology should end this chronicle.

      About the year 1849, this rural church began its life in the township of Nottawasaga, on a location on Gilbert McArthur's farm, about two miles from Stayner. This habit of pioneers in granting free land saved large sums, needed today when a church is financed. A frame building was erected in 1867. Jos. Ash states (Christian Worker, March, 1884), "that brethren McArthur and Wood were the founders and that McArthur formerly was the elder in the Gaelic church in Erin township." The Trout Family History confirms this, on page 48, though the name is given in error as Peter instead of Archibald. Ash further tells that his Gaelic church was the forerunner of the Erin Centre church (which see). In the Trout History, elders McLaren and Trout are said to have trekked northward to Georgian Bay district, and it seems likely that McArthur also went northward in about 1845. (John McKechnie, of Priceville, went north from Erin in 1851, and started an adjoining congregation in the township of Glenelg.) All these men named were church founders as well as pioneers: it is often overlooked that pioneers were such in religion as well as agriculture and industry. Of Archibald McArthur, Jos. Ash cannot speak too highly, partly on account of his bequeathing by will a considerable sum to aid in providing "sound preaching"--a wise provision that has been followed [451] by others for various purposes, evangelism and Christian ministry. Archibald McArthur was the pioneer Christian philanthropist. Nottawasaga was distant from other Disciple localities and co-operation interest not so easy to maintain; yet this Georgian Bay church is reported in 1853, as giving one pound to Co-operation funds, likely an annual donation; in 1862 appears a contribution of $10. Some evangelists who helped to build up this church were named to W. D. Cunningham, when he wrote some notes for the Christian Messenger, for May 2, 1900. These were: James Black, Alex. Anderson, J. Franklin, James Kilgour, J. D. Benedict, C. J. Lister, David Oliphant, H. McDiarmid (c. 1877), C. W. Martz (c. 1885), O. G. Hertzog (c. 1878), Colin Sinclair (c. 1875), Geo. Clendenan (c. 1878), H. B. Sherman (c. 1882), Dates are approximate. Other laborers in the Word, mostly local or neighbors, were W. A. Stephens, of Glencairn, James Hood, Arch. McArthur, W. Watkins. A new period began in May, 1882, when W. M. Gard, of Indiana, began to serve the church for a year; and during that time he held two meetings in Priceville and one in Collingwood. W. M. Crewson is said by Jos. Ash to have done much good work for the church. In the nineties, sharing in the peak of the progressive spirit, the church began to take on co-operative aims for provincial and foreign work, and annual gifts were made to the Co-operation and the Foreign Society, of Cincinnati, O. Ministers also were engaged, generally in co-operation with Collingwood. Of these there are on record F. C. Lake (c. 1899), C. T. Fredenburg, S. B. Culp (c. 1900). T. J. Reed began work in 1906 and was succeeded by G. F. Assiter, who stayed until 1912, when the membership had declined to thirty. In its palmy days, the men who carried the load with great fidelity and respect were the founders Wood and Archibald McArthur. McArthur died in 1849, and in a sense his son Archibald succeeded him. Others prominent were Peter McArthur, Arch. McArthur, Jr., James Robinson, Andrew Hill. It is in memory that Gilbert McArthur preached in the Gaelic in the mornings and in English at night. A number of women also were active in the congregation's work, a proof of its having emerged from the pioneer stage. Mention must be made of Katie McArthur, Mary A. McArthur, Mrs. Robinson and Mrs. Queen (both these last two granddaughters of Archibald McArthur), Mrs. McColeman, Bella McArthur--the latter active in promoting the circulation of the Christian Messenger, as the writer well knows. Folks living a long way off were neighborly in the gospel: "the Blacks came from Sunnidale Township to meeting." Slowly this rural church, assailed by disintegrating forces [452] declined, keeping up the fight for its wider aims as long as possible. As late as May 1900, a Bible School was organized; the sisters sent contributions to the Ontario Co-operation funds; and offerings to the Ontario Women's Mission board, from 1891 to 1895 are on record. That was about Stayner's best decade. There was talk, but no action, about moving into town, where people were more accessible. It was Jesus who put more territory into his program; "Go ye into all the world, beginning at Jerusalem." Yet Stayner, or Nottawasaga, helped the cause in Ontario in other ways, as its members were dispersed abroad. Latest evidence of this is in loss felt in Hillcrest Church of Christ (Disciples) on June 20, 1944, when Gilbert H. Walters, grandson of Archibald McArthur, was borne from its precincts, with a deep sense of loss to the cause. Others of his family survive and are members.

      One man's faithfulness was the spearhead of the truth as preached by the Disciples of Christ in S. Dorchester. Edmund Sheppard, a young Englishman from the church of the Disciples at Nottingham, Eng., came to Canada in 1843, and, in 1849, he was teaching school in the village of Mapleton, (or where that village now stands). He began preaching also, and directed his efforts towards the formation of a church. He was probably aided by the presence of a number of Baptists who joined him. An educated man, with a well-stocked mind, and possessing an agreeable personality, he probably had little difficulty amidst a new community, of attracting others to the new religious thought found in the teachings of the early Reformers. And it must have taken courage also, for there were but eleven named among his charter members in the little church which he set up within his own house. In a record book he wrote for the future:

      "The congregation of South Dorchester, under the auspices of a providing and indulgent God, first met at the house of Brother E. Sheppard, on Lord's day, January 6, 1850. There the candlestick was set up. May it never be removed until the world and all earthly churches shall be no more. Amen. E. S." This seems to radiate personality and strong conviction. It represented a will that set itself thereafter to make permanent what had been begun. Edmund Sheppard by his preaching earned for himself one of the titles accorded a certain group of six who were called "Ontario Pioneer Preachers", and whose portraits hung in most Disciple homes following 1890. He founded South Dorchester church and a neighboring Yarmouth, and later St. Thomas church. He assisted at the beginning of various churches throughout Ontario, and he continued in preaching acceptably [453] (and generally eloquently) to within one Sunday of his death at Rodney, on May 30, 1894. To his natural ability of no small order, he added a course at Bethany College, Va. Following are the charter members of the little church: Randall S. Bentley, Helen Bentley, Edmund Sheppard, Nancy Bentley, William Bentley, John Inglis, Lavinia Inglis, Benj. McBeath, Isabella McLachlan. Edmund Sheppard and Randall S. Bentley were appointed elders. Preaching was maintained regularly, and a frame house of worship was erected and ready by August, 1850, and on the occasion of dedication, elder Dugald Sinclair (the virtual bishop of the district) was present to preach. (This house still stands, near the parsonage.) The congregation afterwards had succeeding houses of worship: a white, octagon-shaped brick building, erected in 1872, on the site of the present church. A third one, of brick, succeeded this, under the guidance of a beloved minister, Randal W. Ballah, and dedicated December 6, 1904. The earliest list of baptisms, of date May 19, includes the following: Amanda Luton, S. Whitmore, Betsy Whitmore, Mr. and Mrs. Irvin, Eliza Cline, Peter McNeil. In February, 1851, baptisms of Benjamin Sherk and Priscilla Sherk, and on March 16, Christina Scott and William Little, John Ballah, and Donald Turner, all well-known church names. An important addition to the congregation was the coming from Eramosa in 1857 of John Butchart, who was first farmer, then a schoolteacher, and preacher of the gospel. For some years he co-operated actively as assistant-editor with David Oliphant, in the publication of his journals. He married Christina Scott (before mentioned) and their family produced a son for the ministry (F. D. Butchart, of Cleveland, Ohio) two doctors--Thomas R. of Tampa, Fla., and James D., who went to China with Dr. W. E. Macklin, in 1891, and afterwards established the Lucheofu Christian Hospital. He served twenty-five years before his lamented death in 1915. The congregation was augmented by members from distant Toronto. The Inglis family, of Aylmer, came from there. Others came from Esquesing. For early times there appears to have been considerable movement; and this explains the phenomenon of Esquesing church, sending forth so many, amongst them the Stephens family, to help found Owen Sound church. Evangelism was, of course, the one impulse of the church. In June, 1857, C. J. Lister held a meeting and the name of Matthew Gilbert was added with others. By the tenth year the church roll had 159 members. The next decade brought in the children of the founders, and of others: the Puthams, Fowlers, Hughes, Jacksons, Coopers; in 1868, Jacob Sherk. In the year of the new octagon meeting [454] house, the redoubtable Benjamin Franklin preached, and 57 were added; and the membership was then 274. We pause here to note that on the 80th anniversary, held in the church in November, 1929, there were assembled the children, grandchildren and great grandchildren of the first members of the church. Two of these were Mrs. Alice Laidlaw and Miss Nancy Inglis, daughters of John and Lavinia Inglis, formerly of Toronto, At that meeting the following octogenarians were present: Mrs. John R. Charlton, Mrs. Sarah Thomson, Mrs. Duncan Ferguson, D. C. White, Mrs. Smith, Mrs. Turner. On that fine occasion Amos Tovell (son of an Eramosa pioneer), gave a sermon on "The Faith of our Fathers". J. D. Stephens, then pastor, records his account of the great occasion by referring to a sister whom he had known for forty years. "I saw her walk down the streets of the necropolis outside the church, where on either side were the marble slabs and granite monuments with familiar names of fathers, mothers, and friends--those who have finished their work on earth. Memories of joys and sorrows filled her soul. Next day I saw her and she said to me: 'It was such a helpful memory; everything; the music, the sermon, The Faith of our Fathers'. In 1878, an American evangelist of great power, Thomas Garvin, held a meeting at which 55 were added. W. D. Campbell, (nephew of an elder of Lobo) held a meeting in 1888, and in the records appear the familiar names of Cecil Legg and D. D. Finch. In 1889, after forty years of life, the church's membership was 478, received or baptized. In eighty years, (by 1929) the number who received Christian recognition had been increased to 600. In 1893, Edward R. Black of Eramosa was minister; in 1894, N. H. Stephens; in 1895, Randall W. Ballah; in 1896, W. G. Charlton. So the work of growth went on somewhat steadily. Memories of previous frequent visits by elder Dugald Sinclair, of Lobo, would recur amongst the older folk. A list of ministers occurs in the church's records, beginning only when E. R. Black was minister, in 1893. Randall W. Ballah, (native to the church) was minister for a term, around the year 1898. (In 1899-1900 he was in Toronto, assisting in the foundation of Wychwood church, now part of Hillcrest); then W. G. Charlton, 1898; again R. W. Ballah, 1902-04, during which the church was rebuilt; W. N. Arnold, 1907; J. G. Wheeler, 1909; D. McColl, 1911; S. W. Fay, 1913; S. R. Aldrich, 1914; D. T. Stanley, 1916; Thos. W. Bradt, 1918; H. R. Franks, 1920; J. D. Stephens, 1923 to 1937; (except in the last instance these dates are not fully exact, merely pointing to the period.) Angus Butler was serving in 1942. Of these ministers at least seven were Ontario born. In most cases [455] the appearance of regularly-called ministers marks to some extent the transition from pioneer, or largely self-edified churches, to the present order. This change was evoked in the realization that advance in general education and other influences required above all an educated ministry. The Disciples came to that position slowly; not that they were dissatisfied with the quality of their early preaching, but that it became insufficient in volume for a coverage of the province. The early preachers were educated men for their time, and in some instances were men of scholarly attainment and outlook. In concluding his ministry, John D. Stephens, recounting his long and faithfully discharged duties now finished, said: "This church's influence has been felt in China, India, Japan, Tibet, Mexico and the isles of the sea". This meant that with such a founding and career, missionary teaching was encouraged and financial help given to the cause of organized missions. That certainly was in the mind of Edmund Sheppard when on Sunday morning, January 6, 1850, he nailed his Christian colours to the masthead. Names of some of the elders are here recorded: E. Sheppard, R. S. Bentley, Culver Finch, John Campbell, J. R. Charlton, M. Gilbert, W. R. Charlton, R. W. Ballah, W. G. Charlton, John Carter, John D. Stephens, Peter McNeil, Cecil Legg; Dan. Thomson, D. O. White, Lorne McNeil. A long list of deacons is topped in 1937 by the names of Hugh McNeil, Herb Thomson, Douglas Legg. Carol Thomson is chairman of the board.

      An appropriate and fuller reference to Edmund Sheppard--the one whose strong faith set up the 'candlestick of the Lord' in January, 1850, appears in Chapter Ten--Biographies.

      This town lies on highway No. 20, somewhat east of St. Catharines. In the April Christian Worker, 1884, Jos. Ash makes reference to this once established church in the Niagara Peninsula. That territory was perhaps, for its size, the most deeply penetrated by the principles set forth by the Campbells. It was near to New York State, and several evangelists worked there from that region, amongst them J. D. Benedict, who had been ostracized by his State owing to pacifist beliefs during the Civil War. The church passed out of co-operation life a little before the end of the century. Its last known local leader, elder Nathan Wardel, was noted in June, 1896. The church was not known to be particularly co-operative and Niagara district had a large share of conservative disciples. However, it seems not to have been averse to the labors of Hugh McDiarmid, evangelist for the Ontario [456] Co-operation in June, 1877, when seven were added by baptism. At the time most live churches were influenced by the growing revival of evangelistic effort in what may be called the Disciple second phase. In June, 1887, the straight-hitting W. D. Campbell won seventeen to baptism, and the church was reported to be living in unity, which is a favorable report, and one that was often sought for in early days and not always found. The great changes that rural life in Ontario have undergone have affected stability of places of worship. Yet in their times it may be said of some like Smithville (which have ceased to be co-operative) that their testimony to Christian truth got into the minds of the people in even a deeper way than obtains today with so much competition. Doubtless when the Lord comes to make up His jewels, many will be gathered from Smithville. This is the writer's conviction, from his memory of some 'saints' who lived thereabout in the early days.

      This rural church, situated about thirty miles N.W. of Toronto, originated somewhat earlier than the year 1850, for at that date a house of worship was built upon the farm of one of its chief sustainers, Gabriel Wells. It was situated on the fourth concession, about a mile north of the present King City. Three are named as promoters from without, these being Thomas C. Scott and James Leslie, of Toronto. These were important citizens of Toronto (which see) and their Sunday avocation seems to have been preaching and church-founding. John Ross is known as a local upbuilder. The writer knew Gabriel Wells in his later years. For real Scriptural knowledge he was an exceptional man, making him an ideal elder, which he 'Was at King, and later in Acton, and Everton, where he died in 1908. His brother James Pearson Wells (once an M.P.) was of the same type. Under the spell of early fervour the church became an important Disciple centre; and other townships adjoining had other groups. The actual membership could not have ranked high, and eventually depletion of population broke down its prospects. It was aggressive as all other pioneer churches and careful of its plans, there being the traditional desire to keep strictly within 'Scriptural' ideas; and in early days these were not all determined in every community at once. Writing in the Christian Banner for March, 1853, Gabriel Wells stated that "they were few in number"; and he went on to advocate the providing of adequate support for evangelists who could give not merely occasional labor but sustained effort. King church evidently realized that lay leadership, with its lack of sufficient training, could [457] not propagate the new cause fast enough. Wells asked that a plan be adopted for their Co-operation by which every member, on an average, should give four pence weekly as a sustaining fund: in this instance the sum aimed at was $1,733 yearly. But the young churches with timid leadership--many of them blind to every expedient except those explicitly named in the New Testament-could not then reach such a united conclusion. Possibly the difficulty of securing capable evangelists was a deterrent. These early proclaimers were great readers of the Campbell publications, such as Millennial Harbinger, "Christian Baptism"; and Milligan's "Reason and Revelation" is also mentioned, Mrs. Ida Wells McLeod, being my informant. Some 'grandchildren' of the early generation still survive in Toronto churches. Laborers reported were James Lediard, S. Keffler, O. G. Hertzog; but there must have been many still earlier. Brethren Scott and Leslie, and others of Toronto did a lot of Sunday advocacy of the cause, within the radius of horse-and-buggy transportation, say thirty miles. The eventual sale of the church property helped towards establishing a cause at Aurora, in 1883.

      Stouffville is easterly and north from Toronto about thirty-one miles. That work was a fine example of the Disciples leaving rural sites and trying to make a start in centres. About the year 1852, Charles J. Lister, under the Co-operation, visited the village, a stranger, and began talking to people and preaching to them in the evening. At first a small hall was used, but a hotel proprietor, struck by Lister's willingness to pay his way without taking up collections, offered a ball-room over his driving sheds. That hotel keeper later followed by obedience to the gospel, and as Brother John Yake, became a staunch supporter of the work. Jos. Ash states (Christian Worker, June, 1883) that John Yake and William Caistor were his very first converts. Lister's meeting was a real success and enabled a beginning to be made. John Yake gave up his liquor-selling hotel business. He leased free an adjoining lot on which a church was built, and services were held continuously until 1904, when the building was removed to another site and used until 1934. (The oldest surviving elder, Peter Lehman, purchased it and used it as a dwelling for many years.) Among the earliest workers known were John Yake's family: Daniel, Adam, Jacob, Abram, and daughters--Mrs. Peterman, Mrs. Sam. Keffer, and the families of the same: Jos. Lehman and family; Daniel Lehman and family; James Howitt and family; Dan Rusnell and family; Sylvanus Woodward and Barclay. The [458] membership around 1925 was about thirty-five, and included the families of David Rusnell, Peter Lehman, Albert Lehman, Thos. Klinck, Mrs. Frank Rowbotham and family; Mrs. Elizabeth Hutchinson and family; George Schell, and Mrs. Closson and family. In this group the Klincks were from Sherwood church (Vaughan Township) and the Woodwards from Eversley (King township). In 1922, the church entertained the June meeting of the conservative group of Disciples, and this fact indicates the trend of the teaching and polity of the church during most of its life. No organizations within the church ever were formed to effect specific work or results, and so the church lost the inspiration of enlisting its aid in the wide fields of service envisioned by the Master when He said "Go ye into all the world". A Bible school flourished spasmodically, but its chief outlet led only into the church baptistry. Neither foreign nor home mission appeals stirred the conscience of the group, which all the while was endeavoring to model itself upon the Jerusalem church, "in the apostles' doctrine and fellowship." It is true that many early reformers did not yet see that the church at Antioch offered a key that helped the disciples to unlock doors leading to "all the world". The reason behind this lay within the leadership. It must be stated that nearly all our churches began with this limited program. The implications of the Great Commission were at first seen only as they related to the primary faith of the individual. Emphasis was upon certain texts in Acts, but the implications of Paul's spirit and journeys, his carrying the gospel out of Judea abroad, were obscured by an obsession to the "pattern of good teaching." One acquainted with the life and growth of churches, or other ideal causes, must realize that "if there is no vision" the cause must "perish". The church doubtless continued on its way of mutual edification by faithful elders; but the young, who saw more to the church than maintaining the ordinances weekly (and some of them did see it) knew that they had to go outside their small quiet ways and seek inspiration in wider human contacts. The Klinck family are an example, and they led into support of the Co-operation of Disciples of Christ in Ontario and the United Christian Missionary Society themselves, although others could find support for none but independent missionaries, subsisting perilously upon casual relationships with Christ's disciples. In the year 1892, H. M. Evans became resident minister at Sherwood church. Later, Samuel Keffer, who married one of the Yake daughters, became in time a preacher, with considerable record to his credit. An Anglican, he is said to owe his conversion to the efforts of Alex. Anderson. A meeting was held by W. D. Campbell, [459] (often referred to in these chronicles). David Rusnell came into the position of leading lay-preacher, and was assisted by speakers from Bathurst St. church, Toronto, such as George Barclay, Wm. Forrester, Thos. Riley, James Stewart, and William Smart. During the period from 1907 to 1920, Chas. W. Petch was resident preacher--"evangelist"--coming from Pine Orchard, where he farmed and preached. In 1922, M. Watterworth held meetings and later in that decade Frederick Sommer made frequent visits from Toronto. Later Alex. Stewart and H. McKerlie, of Bathurst St. church, were visiting preachers. As a whole the ministries of Evans, Keffer, Campbell, Watterworth and Sommer were the most memorable. In the time of brethren Watterworth and Sommer there was some co-operation with local ministerial associations and union meetings of various kinds, but there was no removal of attitudes created in earlier years of effort. One thing can be said for a church that depends for its edification upon whatever spiritual and teaching talent it may possess or develop; it may achieve a measure of development, but at the peril of immaturity overtaking it. Nevertheless, the pursuit of a Biblical ideal, however crudely and literally it may be conceived, undoubtedly does nourish fidelity to the Bible, which is itself commendable.

      Stouffville church did produce a number who were able to go forth to other fields and enter into a wider service. When the faithful David Rusnell passed on there was no one to take the responsibilities of leadership and the church had to be closed. One direct entrance into co-operative work was in Helen Rowbotham who, a few years ago, became provincial and travelling secretary for the Women's Missionary organization in Ontario. The name of Thomas W. Klinck will be remembered in Ontario, as that of a liberal, co-operative Disciple. But the question appeals eagerly in a small community of 1,000 people, with seven denominations claiming support; surely in seventy-five years some effect upon over-churching and the need of Christian unity ought to have resulted. But apparently the other religious bodies in so small a community must have seen only another "body", with similar, or negligible aims and no special appeal.

      Alexander Fleming and family moved from Vaughan township, north of Toronto, to Derby township, near Owen Sound, in March, 1850. They had left Perthshire, Scotland, in 1843, and first came to Toronto, later to Vaughan. Mr. Fleming, who was formerly Presbyterian, had accepted immersion as Christian baptism and become a member of the Scotch Baptists, [460] through the representation of Alexander Mackenzie (who was later to become prime minister of Canada, 1874-78). As a workman he was associated with Alexander Mackenzie in the work of stonemason. While in Toronto he was a member of the Disciples, finding them much like the Scotch Baptists. On coming to Derby, they found the Disciples meeting house in Owen Sound and became members. A list of the members of that congregation, found among the papers of the late W. A. Stephens, dated December 18, 1855, has on it fifty-five names, among them Alexander Fleming and his wife Grace Robertson Fleming; Jessie Fleming (Mrs. James Agnew), John Fleming and Alexander Fleming. These people became the charter members of the Kilsyth church. About the year 1854-55, the Wellington Co-operation sent their evangelists to Owen Sound--Charles T. Lister, Alex. Anderson and James Kilgour. Alexander Fleming, having his membership there, persuaded them to hold a meeting in Kilsyth. Bella Finch Herald (Mr. Fleming's oldest granddaughter) remembers them, and has written that "these pioneer preachers visited their humble home on a very cold winter's day, shared their frugal meal, and that, as a result of their visit, family worship was held in that home from that time; also, that it was the beginning of the Kilsyth church." As a result of that meeting, twenty-two were baptized in Derby and a congregation of thirty-seven was established, with Alexander Fleming as presiding elder (Christian Banner, May, 1858). About this time Joshua Tolton came from West Eramosa to Derby. He became an elder. Revival of religious interest became active, with visiting from house to house and using the schoolhouse for preaching. Progress went right along and in the year 1858 a church of hewn logs was built, which became the meeting place until the year 1880. The building was a real pioneer affair. It never had any regular pews. The seats were two inch planks, a foot wide, supported by blocks sawn from beech trees, about a foot in diameter, and about 14 inches high, arranged in two rows, with an aisle down the centre. Planks were nailed across those next to the walls, to keep them in place and to furnish extra seating. An ordinary box stove was used for heating. A small table and chair were at the north end, for the minister. The Disciples' church and an English church were built about the same time, and were the first churches in Derby. Services were kept up regularly every Sunday. C. J. Lister often drove from his farm, near Cape Rich, on Saturday, preached for them at 11 o'clock, and returned home in the afternoon. There was but one service each Sunday. John Fleming and James Fleming led the singing, using a tuning fork. [461] In the spring of the year 1862, a union Sunday School was started in which Edward Tate, a member of the Methodist church, (who had settled north of Kilsyth,) heartily joined. He was sometimes teacher, sometimes superintendent. Other early teachers were John Fleming, James Fleming, Donald Fleming, Miss Jennie Fleming, and a little later, George Donald. Some years later Rev. Duncan Morrison, minister of Knox church, Owen Sound, asked for, and was granted the use of the church for an afternoon service for the Presbyterians of the district. This was cheerfully granted, entirely free from charge or rent for two or three years, until their frame church was built in the village. Rev. Mr. Morrison made regular pastoral calls on the members of both congregations. In the year 1880, a comfortable brick church was built quite close to the pioneer log structure, with a large shed for the accommodation of horses. Beginning in the seventies, the congregation had resident pastors as follows: Duncan Stirling, G. C. Welsman, J. Carter, Elmore Sinclair, C. C. Sinclair, and John Sinclair. Later on the service was changed to the afternoon and conducted by James Lediard. When he served as Children's Aid officer, A. E. Trout conducted the services. He was followed by Owen Sound pastors, W. J. Cadman, J. P. McLeod, and A. P. Hodges. The singing in this church was "extra fine". Many had good voices and they loved to sing. They read music easily, being trained in the winter singing schools. As a boy Rev. J. Anthony, a Presbyterian Minister, sometimes attended the service. He wrote to the London Free Press, "I found a seat in the back of the Disciple church and filled my soul with exquisite singing of that wonderful little congregation." The rule was a morning service at eleven, until the time when Owen Sound and Kilsyth were served by one minister, and then the service was held in the afternoon. The Union Sunday School, organized in the year 1862, was held for an hour before the preaching service and was attended by all the young people in the settlement, and quite a few adults. There were no lesson helps, uniform lessons, etc. One of the books of the New Testament would be selected and studied chapter by chapter. In the Bible class there would be considerable discussion. The Sunday School Dial, published by William Wye Smith, was distributed, one to each family. This was said to be the first paper of this kind published in Canada. When John Dougall, publisher of Montreal Witness, started the Northern Messenger, it was distributed beginning with the first number. The services were very simple: one or two hymns, prayer, scriptures, the Lord's Supper, conducted by the elders, suitable hymn; then the preaching service, a closing hymn and benediction. [462] The weekly observance of the communion was carried every Sunday from the beginning through all the years. If there was a minister present the address was given by him; if not, an address by one of the elders took its place; usually Alexander Fleming and Joshua Tolton--later on George Donald, Donald Fleming, John Fleming, and James Fleming. The pioneer preachers were few in number and there were many calls for evangelistic services; therefore, hundreds and hundreds of times home talent conducted the services. The congregation was liberal in missionary work; funds for Home missions went to the Wellington Co-operation; after that, to the Co-operation of Disciples of Christ in Ontario. Very soon after the Foreign Christian Missionary Society was formed, (1875), this church was an annual contributor, and after some members of the Owen Sound church went to Japan, the contributions were very liberal. The Disciples' congregation stood strongly for temperance, when it was not at all popular. Whiskey was to be bought in early times at 37½ cents per gallon and was served by a "grog boss", from a tin pail with a tin dipper, at barn raisings, logging bees and other gatherings such as "sprees", weddings, wakes and charivaris. The members of the little congregation were all total abstainers, as also was Mr. Tate, the Sunday School worker. They withstood all the jeers and jokes of those who indulged, without complaint. A lodge of Good Templars was organized for the grown-ups and a Band of Hope for the children. As a boy, C. A. Fleming, of Owen Sound, was the first president of the Band of Hope. It was his boyhood church. Gradually the influence of the good work prevailed until drinking customs passed into ancient history.

      Following is an expression of opinion of one of the early preachers, Joseph Ash, who began Christian work in Ontario in the early 1830's:

      "Brother Lister spent a great deal of time visiting from house to house, and with fair results. The church has been very steadfast in the faith, and cast a strong influence for good over a large tract of country. Many old members have much peace of mind, and with a clear view of their heavenly home have gone to rest. Converts have been brought in, and the church is now in a healthy condition, with John and James Fleming, and George Donald as leading men. They have one of the most commodious and comfortable meeting houses owned by our brethren in Ontario (Christian Worker, April 1884).

      From Kilsyth came A. H. Finch and T. Alfred Fleming, each into the Christian ministry. Bro. Fleming served long in Everton, Glencairn and Mimosa. [463]

      Though Kilsyth church has long been closed, its light still seems to shine in the lives of many who turn their origins to that place.

      Jos. Ash, in the September issue of the Christian Worker, 1883 states that Amos Clendenan was the first to preach the 'ancient gospel' in Selkirk, then called Rainham. The cause was begun there in the fellowship of some Baptist brethren who heard a clearer Scriptural plan of salvation presented in various places in the vicinity and were then leaning toward the unity of the New Testament 'and away from the tenets of a creed. They said "it was different from anything we have ever heard before." An attempt to leave the Baptists and form a separate body, according to Ash, was successful. Leonard Yeager, Benjamin Culp, John Hoover, Jonos Hoover, Jesse Hoover and a Brother Holmes were named as Baptist converts. It was here that layman Amos Clendenan functioned as leader and preacher and, it is said, the whole effort met with the approval of the Baptist preacher.

      Writing in his Christian Mirror, No. 6, 1851, and under date of 26 July, 1851, David Oliphant reports about exactly the foregoing, adding that the practice of weekly communion, by the pastor, Mr. McDougall, was deemed an irregularity by the body and hence his resignation was practically asked for. The new group formed speedily, erected another house of worship, which was opened in October, and under the preaching of Alex. Anderson four baptisms resulted. It is possible that this attempt may not have been immediately successful, or that organization was delayed, because there is another later account of the origin of Selkirk church, given to the late T. W. Bradt, in 1929. His informants were Morgan Miller, E. E. Phillips, and T. Cooper, to the effect that James Black and Alex. Anderson, evangelists from Eramosa, came riding on horseback to Selkirk in 1854, and held a meeting which resulted in a large number of conversions. Plans were made for a church building. Land was bought in April, 1855, from James Thomson, for five shillings, and trustees were named: Wm. Holmes, of Rainham, and Jesse Hoover, of Walpole. The deed permits the use of the house by other religious bodies, when not used by its original body. (Here we have in formative times allowances for community needs.) The Disciples of Christ, were, however, the ones with power to appoint trustees and name successors. A house of worship was erected in 1855, at the dedication of which James Black, Edmund Sheppard, James Beaty, Sr., were present. Following are the names of at least some of the charter members: [464] John C. Hoover, Leonard Yeager, John Yeager, D. C. Honsberger, Wm. Holmes, Asher Holmes, Mark Miller, Daniel Miller, Joseph Miller, Solomon Hendrick, Absolom Hendrick, Samuel Miller, David Byers, Elias Hoover, George Hoover, John Shavelear, Phillip Shavelear, James Hare, Thos. Cooper, Jonas Hoover, John Wardell, John Knisley, J. J. Warner, Aaron Overholt, John Sherk, and the wives of most of the foregoing; also Mrs. Isabella Culp.

      In 1855, C. J. Lister held a meeting which had edifying results. Another important evangelist of the times, noted elsewhere, was J. D. Benedict, from Buffalo. During the American Civil War while living in Virginia, he had preached against war and suffered imprisonment in a southern prison. He was a lawyer by profession. His preaching was said to be devastating as to the religious basis for creeds. Selkirk thus enjoyed the building efforts of the most powerful speakers of the time--Anderson, Black, Lister, Benjamin Franklin made--his first contact with Canada here. But in Selkirk, the cause of religion (like 'true love') did not 'run smoothly' always. It passed through a period of dissension over "adventism, soul-sleeping, and the working of miracles", according to Ash. The trouble was caused by one described as a "glib-tongued preacher" from Ohio, about whom some of the churches had been warned, but not Selkirk and Wainfleet. Affairs came to such a pass that the church was advised to withdraw fellowship from J. J. Warner (who supported the trouble maker), and did so, Though apparently a Scriptural resort, it did not settle the affair. The cause languished for some years.

      Two evangelists were held in great esteem by Jos. Ash for their valuable work. They are: C. J. Lister, for "labors extending over many years with good success"; and O. G. Hertzog, for an evangelistic meeting during which, in five weeks' time, nearly one hundred souls were won." That was in 1875. "Like the Bereans of old, they searched the Scriptures to see if these things were so." This state of mind, and action based upon it, does not often seem to be reported in modern times. It accounts for the sweep of the old-time evangelists, that they had an accepted base of authority. And Hertzog, as this writer can testify, was a preacher of easy acceptance, owing to his grace of mind and manner. His efforts really restored the church for a time. In the records of that meeting many names appear of some who were later to serve the church. They include Dr. John Fry (for long very favorably known), E. E. Phillips, Lois Rabitoy, G. C. Derby, George Cunningham, R. Rushton, John Wardell and Absolom Strickler. [465] John Knisley, Nathan Overholt, and Elias Hoover were named as deacons later, and J. V. Hoover, Dr. Fry, and E. E. Phillips were elders. New members included Joseph Sherk, Sam. Hoover, Oscar Honsberger, and their wives.

      The revival brought zeal and progress with it. A union Sunday School was organized, with popular appeal. The church came into its most prosperous condition. Later, evangelists helped it, such as C. W. Martz, 1885, James Lediard, 1887, A. H. Miller, Hugh McDiarmid, Alanson Wilcox, H. B. Shermon, Andrew Scott and Dr. W. E. Macklin. (Here we have Dr. Macklin as an evangelist about at the beginning of his long career.) Twice Thomas Cooper paid the expenses of an American evangelist brought in. The old church building also was re-conditioned, so that all was looking well.

      Owing to some interior workings a fresh enthusiasm for church building was effective in 1898, when a new red brick church was built through usual co-operative efforts. Volunteer labor and sacrificially devoted materials, money also, were factors accounting for a fine new church edifice. Morgan Miller was chairman of the committee, and Sam. Fess and E. E. Phillips were aids. It reveals a beautiful spirit when a house of worship bears the marks of its user's hands. The Christian Endeavorers brought the whole to a crown in providing the bell. It can scarcely be omitted from this record that the new church was built to sustain the beliefs of a majority of the congregation as to "means" to be employed to sustain a church life. For long, opposite opinions had prevailed as to methods. One class objected to the vote of the congregation upon temporal matters; the other, more democratic, claimed the church had the right to decide upon temporalities and methods of church work. Both agree upon matters of grace and teach the same rules of faith and obedience. That conscience was the guide of both need not be denied; however, conscience is not the supreme guide. The division was not into two but three groups, and anti-organ groups met for years, mornings and afternoons, in another place of worship. What a tragedy that a body claiming to "rightly divide the Word" should in effect only divide the Lord's body over an opinion! An important and somewhat promising attempt was made by evangelist John H. Wells, in January, 1929, to draw together all divided Christian forces in this town of four hundred souls. This effort was based partly upon the discouragement then prevailing in the brick church; but other groups were sought also: the different dissident Church of Christ bodies, the Evangelicals, and the [466] Baptists were concerned. In a two weeks meeting of gathering momentum, he advocated the return of all too simple Scriptural terms, the resigning of names and party alliances, to become "Christian only". Forty-six responded in primary obedience and reconsecration. At the time the 'union' idea had great hopes of being accepted, but gradually 'headquarters' forces worked disapproval. But more than twenty who responded to the claims of the gospel as a happy result for the brick church people. Selkirk goes on its way, waiting perhaps for the growth of real Scriptural knowledge in biblical interpretation, to lead out of the impasse.

      Many ministers have worked in this fruitful field since the original pioneers opened the way. Their names are not all available as no records seem to be preserved. But here is a partial list: W. G. Charlton, F. C. Ford, F. M. Field, Thos. W. Bradt, W. R. Macdowell, Angus Butler, Thomas Gray, H. Bruce Stainton (student 1928). The building work of M. B. Ryan, at both Selkirk and Sweet's Corners, has been outstanding. Abram Hurst has for very long served as elder. In 1943 Lloyd Hustler was serving as minister.

      This group was served by Dugald Sinclair and Edmund Sheppard, by occasional preaching (see Lobo and Dorchester churches). In the Christian Banner, Nov. 1856, sixteen disciples were reported here 'gathered'. They were, as yet, somewhat undeveloped, and observed the Lord's table only when the evangelists were present. (That was the practice of Dugald Sinclair in Lobo, and no one else ever did it there until after his death, when his son Archie took his place.)

      The labors of Sinclair and Sheppard in the western district were quite extensive, and much was left to the native ability of believers to exhort or preach in their absence These pioneers really 'covered' their territory in a way that modern evangelists do not use. Three such 'worked' districts there were: Wellington county, the Niagara district, the Western 'Sinclair' circuit; and an additional intensive effort was made in the populous Niagara district, where perhaps the 'first 100' were gathered together. The following evangelistic preachers are entitled to be called 'circuit-riders', for they travelled in pairs or alone, by horseback: James Black, Alex. Anderson, James Kilgour, Edmund Sheppard, C. J. Lister, Dugald Sinclair. The faces of these brethren were handsomely printed and begun to be circulated in Ontario in August, 1894, as a Supplement to the Canadian Evangelist. For some reason C. J. Lister was not at first included, but later he was, and not [467] without reason. Scarcely any piece of 'Disciple' printing in Ontario has lasted longer than these our "Church Fathers', who were hung in every home and preserved as tattered evidences of former times. They belong not alone to Morpeth, but to all churches and groups.

      This stretched-out Island, about the size of an average county, interspersed by many lakes, lies in Lake Huron near its north shore and south of Algoma, of which it is a part. Its population in the early eighties was small, its roads and products but little developed. A sparse population had been attracted to it by migration, in hope of getting a better deal, or cheaper land. A group from Stouffville was so traced. People of various faiths were there and among them were Baptists, Disciples and Christian Connexion. In 1878 a vision of this needy "Macedonia" came to Wm. M. Crewson (of Erin), a lover of hard fields, and he made his first trip there by steamer to Gore Bay, the principal town on the 'channel' side. There he found a group who had probably sent for him; a small congregation, organized, with George Walter and Robert Douglas, as elders; and deacons, James Robertson and Duncan McColman. They met in Walter's house for worship on Lord's days, and on alternate days in a school house at Ice Lake, distant six miles. Lister preached about this district as he could during the month's term of his ticket, and returned the next year. The cause had caught on at another point forty miles from there, at Green Bay, and in the August Christian Worker, 1882, we read of a house of worship being erected. Here B. Ballington. was leader and 'old' bro. Skippen, elder. A church with a membership (at first) of not more than eight or ten. When they opened the house in September of that year, James Lediard, of Owen Sound, went to assist at the ceremonies. But that little congregation was yet to prove, with others, that fellowship may hold together a small group, but it will not expand without leadership. The annual visitation of an evangelist, or even more frequently, will do little but keep alive the flame of fellowship. But Bro. Crewson was not moved by such difficulties. He kept on and in December, 1883, he reported that he had worked two years (seasons?) and that in the Island there were eighty disciples, scattered and needing shepherding. He was not the only one, as James Kilgour had been sent by the Co-operation to hold a meeting in Green Bay. There was but a single baptism. In the pursuit of his pioneer task, Crewson is known to have walked many miles to his hearers. His second trip to Manitoulin, in July, 1879, found at once three persons ready to respond to his message. He said [468] of these, "they are most likely the first on the Island to have been baptized." Bro. Crewson was joined in the attempt to win Manitoulin by C. J. Lister, our most ubiquitous evangelist in all Ontario. The isolated folk there wished Bro. Crewson to "become a fixture" with them, but neither Crewson nor Lister was that sort of man: there were also "other villages to be reached" (reminiscent of the gospels). And Crewson was dividing some of his time with Muskoka, and a point in Parry Sound. In the summer of 1885, George Munro, the evangelist-secretary of the Ontario Co-operation, went to Gore Bay and the points about it already mentioned, (with the addition of Kagawong Lake, where P. McArthur was head). A meeting at Ice Lake without results. Munro reported his sadness on having to leave such an isolated people; he recommended that the Island was a virgin field for evangelizing; but who should do it? The co-operative task already in operation was taxing the brethren. There was nothing wrong with the working faith of all these evangelists; the weakness lay within a small brotherhood, to whom at that date this outlying Island was practically "foreign missions"--a phrase hardly then born in Ontario and there was a great scarcity of "laborers". Following is a partial list of places preached to: Gore Bay, Green Bay, Mudge Bay, Long Bay, Ice Lake, Kagawong, Shiguindah, Manitowaning, Little Current, and the townships of Allan, Campbell, Gordon, Billings, Bidwell. In the latter place Lister reported fifteen baptisms and returning six years later was gladdened to see the converts steadfast. But after all the effort (not a truly great one either, although the best that seemed possible long ago) but one small group remains, at Ice Lake, faithful to the self-edification plan. Like the "root" that persisted to Isaiah, or the "smouldering flame" that the Lord would coax again into life, when men respond, so Manitoulin at present slumbers.

      (First notice of the foregoing in Christian Worker, June 1884, (Jos. Ash's "Reminiscences", Christian Messenger, June, 1887).

      This group was another due to the organizing ability of James Beaty, of Toronto, in the year 1860, and a year later the membership was nineteen. It was, I believe, likely located in Trafalgar township, and that was the home of John Beaty, a brother of James, who pioneered there shortly after the coming of James Beaty to Toronto in 1818. Such a point as this received the preaching efforts of the pioneer preachers of the early times--James Black, A. Anderson, James Kilgour, to which early periodicals testify. W. C. Beaty, a nephew, who lived in Trafalgar, in his time came to do a [469] lot of local preaching, but his home was near Omagh. There was said to be much opposition by a religious body which looked with distrust on some who "merely named the name of Christ and sought to win others to his authority and worship by confession and baptism, with, of course, association with his body in weekly observance of the Lord's table". Numbers were not great in those early days, and in 1861 churches reporting more than a hundred membership were located in Eramosa and St. Vincent (Meaford).

      Everton--our first union church--began with two hundred names in the year 1861. (See E. Eramosa and Centre.) To leave the log building and worship God in a sumptuous building of cut stone, must have cost considerable planning, labor, and giving; but joy resulted. Many had shared in the providing of either labor or materials. The large rectangular structure, with ten gothic windows and a gothic doorway, could not but create "effect", though only satisfaction is recorded in print; that is, the brethren had done well to create this building "without diminishing their contributions to the Co-operation." Co-operation was dear to their hearts, their main end. Erin Centre had accomplished a similar end in October, 1860, "and now we have two large substantial meeting-houses." The time of dedication was February, the month when the business meeting of the Co-operation was held-usually over the first Lord's Day, which in that year would have been February 2. But Hugh McMillan's diary records: "February 16, 1862. New meeting-house in Eramosa opened. A great congregation present. Brethren Scott and Lister preached." That was the evening; in the morning, James Black fittingly gave the first address. Thomas C. Scott was a leading man in Toronto churches then. The humble C. J. Lister, in reporting all this in his Adviser, says nothing of himself. A child was brought there (Amos Tovell) who afterwards told the writer that it was his first public outing, and that the lamplit building, so great and grand, filled him with awe. He was afterwards to have a long career for the Brotherhood, out of that new temple. That some person, in a memorial address at Everton, in July, 1928, stated that the families of Everton church were, approximately, about as follows: Abbott, Anderson, Black, Butchart, Benson, Benham, Baker, Crewson, Cripps, Cutting, Currie, Duffield, Damper, Dewar, Everts, Hall, Hindley, Jackson, Justin, Kilgour, Lakin, Loree, Martin, Morton, Mitchell, McCullough, McCutcheon, McDougall, McKinnon McMillan, Oliphant, Robertson, Richardson, [470] Parkinson, Parker, Pearen, Royce, Reed, Stewart, Sunter, Soper, Shultis, Tolton, Tovell, Wheeler, Webb. Some families that day had representatives from the second to fifth generations.

      No register has come down to us. Hugh Black, a new clerk in 1874, compiled a list of members totalling 214; and a list begun in October, 1885, running to 1941, has 406 individual names on it. By that period (1874) the pioneer preachers who had supported the cause were aged. A revived management under younger heads sprang up, and the same was ready for going forward. First officials show a probable re-election of old officers, and some new ones, as follows: James Black, Robert Royce, J. Parkinson, Alex. Anderson, Wm. M. Crewson as elders--the latter to become in time an evangelist who travelled much in Muskoka and planted some churches, with effects visible today. Deacons at that time were: John Stewart, James Morton, Rufus Everts, John A. Black, Josiah Royce. This was called "setting the church in order", i. e., Scriptural order as to officers. Other deacons who served we're Edward Tolton and Dugald Robertson, the latter to the year 1920.

      In this transition period the church recognized the identity of Christian service in a speaker who preaches locally and from place to place in a group with common aims. Hugh McDiarmid, scholar from Bethany, W. Va., public debater with acute intellectual power on many occasions, had been serving the Co-operation, on a basis of guaranteed subsistence, preaching the gospel wherever sent. He was the answer to its needs, and so he was engaged to give a fourth of his time to Everton, the rest to the Co-operation. (McDiarmid was the second preacher to be "employed" in the province. He served until 1882, when he was called to journalism in Cincinnati, O. For several years he edited the Christian Sentinel and Bible Index, Toronto. He was without a peer as a debater, in and out of the Canadian Brotherhood.)

      Everton later had to take an even more pronounced step forward, beyond the early conceived idea that a scriptural plan of spreading the gospel required that no local preacher should be financially supported whilst so doing--although he might be financially assisted if he went outside his congregation, as in Co-operative evangelism. Now the local church was in need of the same sort of preachers whom they had previously sent abroad so freely. The transition cannot be elaborated here, but the stand taken was so humanly practical, so full of Christian fruitfulness in promise, that it became no violation of scripture but an illustration of Christian freedom lending itself to changing times. T. Fowler was chosen to serve part time, [471] the rest to be devoted to the work of the Co-operation. There was no illusion, no compromise; the circumstances showed the new working of the principles that they that preach the gospel shall live of the gospel, and the laborer is worthy of his hire. In the end, Bro. Fowler gave most of his abilities to the church and prosperity for the whole cause was realized. (Later he became an educationist and served widely in Ontario.)

      Then we witness the gradual replacement of the stalwarts as they retired, naturally and of need. Alex. Anderson retired to Hamilton, yet still preached at times. Robert Royce removed to Acton, and lent his influence there. James Black continued to speak upon occasion until his journey's end, April 21, 1886. In August, 1886, new elders were appointed: T. L. Fowler, Hugh Black, Edward Tolton, John Stewart, Sr., and later James Mitchell. The power of T. L. Fowler's preaching and administration created grooves of thought that are today almost myths in Everton's history. Its oldest members know scarcely anything behind T. L. Fowler.

      Those who can still recall the audiences of Everton church during the 1870's and 1880's, with their volume in singing, crowded pews and aisles, and every appearance of great prosperity, owing to frequency of baptisms into Christ and an active oversight of the membership as to its faithfulness to every duty, are able to conceive something of what may be called Everton's "Golden Age", when everything was pulsing with life and "the candle of the Lord shone brightly upon us." The great "June meetings", with preaching to crowds in the woods, baptisms in the river, communion in seeming multitudes, suggest what an earlier generation thought were scenes but introductory to heaven itself, so joyful they were.

      Everton was slowly and amicably to emerge from the cloudiness of some early conceptions held by (a minority), of the implications of the "New Testament position." The practice of engaging a full-time minister, or of adopting various changes (or expedients as they were called) never became issues. Enlarging ideas of Christian liberty and service enabled this soundly-led body to make advances. If Everton ever had "church trouble", it was over 'soul sleeping' and similar ideas, resulting from unbalanced understanding of Scripture by a few individuals. Women began, in 1889, to take an interest in congregational meetings by being present and vocal: the first instance of this won a vote of thanks. In 1889, the 'leaders of song' were brought from an obscure place and seated where they could be seen. In the 1860's, the work of a precentor (Robert Morton) was a feature of the singing, but by January 1, 1899, a small organ began to give better [472] support to song. Individual communion cups had to wait until 1919. The wooden-boxes, felt-lined, to receive the offerings of members were, in the 1880's replaced by plates. St. Paul's admonition that the women should keep silence in the church was taken literally, out of deference to some who held that opinion; but the realization "that in Christ Jesus there is neither male nor female" possibly helped the women to break the bonds of custom and to join with other congregations in the province in the organization of the Christian Women's Board of Missions (1887)--a "flame of the Lord's kindling", as Thomas Munnell called it previously in our history. Ere this a baptistry had been installed. In 1886 the envelope system came in, and that year, $286.70 was raised for missions. These changes came, it is believed, without controversy. The spiritual welfare of the congregation came into common thought, and a committee of elders and deacons (and others of both sexes) best fitted to deal with all classes of problems was formed. This occurred in 1890 to meet church needs, as they saw it. The raising of funds for expansion might easily be an ill-adjusted concern; but the committee to study and effect this end was a better realization of scriptural propriety and usefulness than any 'silence of Scripture' might suggest. Everton, in her strength, was a power in the organized work of the brethren, and until 1898, the members of the board of Co-operation mostly had to reside near that village. When Everton was twenty-seven years old, in 1869, she gave $200 provincial missions. An example of her finances are: in 1898, "from work outside the local congregation, $289.10; for local expenses, $728.16." In 1862, the membership was in round numbers two-hundred; in January, 1892, it was 178, with 30 non-resident. It has since then been greatly reduced.

      With such inspiration as faithful ministers provide, it was natural that Everton should have sent fourteen preachers into the Christian ministry. Best known were Edward F. Black, William C. Macdougall, Amos Tovell, Robert Stewart and Wm. Crewson. Others were James Anderson, George Black, Albert Tovell, H. F. Reed, T. J. Reed, Dan. Stewart, Joseph Dampier. An early ministerial college might have favorably affected the history of Everton.

      The early ministers have been mentioned; besides these through the years in a long roll others followed. Those who perhaps really were able to serve with deep purpose and result should be mentioned. Somewhat in order then came J. A. Brennenstuhl, 1890; Percy Baker, 1891-98; T. A. Fleming, 1900-1; W. G. Charlton, 1903-4; G. C. Welsman, April 1909 to [473] May, 1914; C. A. Tharp*, part 1914; Wilmer Monore*, 1915-20; B. Parkhouse, 1923-5; D. McColl, 1928, S. B. Culp, 1929-30. James P. McLeod had a second ministry here, since 1932. Those marked with * were from the United States. Everton has sent many members to the cities, amongst whom Dr. James McCullough, late of Toronto, stands high. He was a leader in Cecil St., up to 1920. Everton was depleted by removals, like many other rural groups. It remembers its anniversaries and in 1947 attained the age of 86. It is bravely carrying on activities that were more abundantly powerful in early times. Some who came from it helped mightily to extend the kingdom, and surely no more fruitful servant can be credited to it than the late Amos Tovell, "in labors oft". William Tovell served well as elder and local preacher. In modern times no name was higher on its roll--and on that of the province--than that of Hugh Black--elder, S.S. promoter, second president of the Co-operation, to succeed his father James Black. Another distinguished name of these times is that of George H. Stewart, of Winnipeg, who, as a youth left Eramosa, possibly with some inklings in his mind of a still greater Co-operation to be accomplished--that of 'All-Canada'. There are others living who reverently and gratefully recall the rich ideality of the spiritual house of Eramosa, created under God's providence, in the primitive 1830's.

      As an off-shoot from Eramosa this work began with occasional house preaching in 1860-1 by some of the old pioneers, of whom Alex. Anderson, George Gier, George Dixon and Samuel Woolner are named. The last two were local spiritual leaders. Organization occurred in 1862, with twenty-five members. The church was first known by its township name, E. Garafraxa, but later the hamlet Marsville gave it that name. It was in this church that a lay speaker of considerable ability was developed, named Samuel Woolner. Characteristic of the time, when he first offered to speak without having been to "college"--he was carefully scanned by the brethren and not permitted to rush into the pulpit; but his ability afterwards proved his worth as a speaker, even a debater, in the times when much hung upon the success of a "debate". Later in life he went West and in Ardley, Alberta, in 1908, held a meeting that started a church there which is still in being. In this he had the co-operation of a former member of Marsville church, Robert H. Simpson, who himself had played an active and fruitful part in its upbuilding. R. H. Simpson became the life and soul of Ardley and a son, Percy, became a capable preacher. [474]

      The church built first a roughcast building, but this was succeeded by a substantial brick building in 1889, costing $1,681.98, capable of seating 250. This building was situated on lot 6, 14th concession, E. Garafraxa, on the Fergus-Orangeville road, in Marsville. It was fitted up with baptistry, dressing rooms, quite elaborately for those days. (Note the unusual definiteness in cost.)

      By the exercise of (probably) joyous liberality, the members had the experience of seeing their new tabernacle dedicated free of debt. The opening service on first Lord's day in January, 1889, was conducted by James Lediard, evangelist for the Co-operation, and George Munro preached as well; also Rev. Mr. Armstrong, a neighboring Presbyterian. (About this time the Disciples were 'co-operating' in this way.) The officers at this date were, elders: Samuel Woolner and Duncan Currie; deacons, Donald Gier, John Nodwell, Jos. Watson; the building committee, Robert King, John Dixon, John Nodwell; and there was a membership of ninety-six. The meeting conducted at the start by J. Lediard, added thirty-three names to the roll. A strong sympathy was evinced with this group with early evangelistic and co-operating aims, revealing the nature of early teaching. The church generally co-operated with Grand Valley, from which many of its members were drawn; and there was a commingling of leadership as well. This is the spirit that builds widely. Hugh McMillan, local leader is named as an active support in teaching. James Lediard and T. L. Fowler, also O. G. Hertzog were active in evangelism; the latter held meetings of importance in January, 1878, April, 1879, July, 1882, April, 1884, June, 1884. The following were ministers for unstated periods in 1890's: John D. Moore, Dan. Stewart, A. H. Finch, Sam, Woolner, these all being Ontario brethren; also A. E. Carey, L. A. Chapman, and C. T. Fredenburg. In the early 1900's John Munro was the servant of the churches of Marsville and Grand Valley, with marked efficiency. The membership were taught to give of their means, and substantial contributions both local and provincial were in evidence in their records. How true it is that the teaching given a church is reflected in its fruits, as a tree by its roots determines the life that shall be. So a church is known not by its selfish roots, but by the wideness of its co-operating aims. In 1900 the membership had diminished to 45: the officers were S. Woolner, D. Currie, J. Dixon, J. Nodwell. A Bible School was begun on January 3, 1904; and it was one of the few country schools kept open in winter. The group shared in the aims of Christian Endeavor--that standby of numerous declining churches. [475] Social and economic elements were working against continued prosperity, and the trek to the city and West eventually forced a closing of the effort. Finally, the structure and contents were bought by the United Church and so they continue to function in worship. But those who know the background of our Ontario work know that E. Garafraxa, like Eramosa, was a seed-lot for the kingdom, and that from it spiritual fruitage still continues in the church's history in Ontario. As the chronicler sees it, a spiritual Christian activity scarce knows its end in human destiny. Thus the Marsville church, still in essence, goes on its Christward way, for "Christianity" is not dependent upon local church success, but upon the Spirit of God acting upon Society through the Word. Final note of human loyalty. Once the congregation raised and gave to O. G. Hertzog $23.00 with which to buy new hymnbooks. The bank in which this sum was lodged failed; but the, members put up the money again and the worship was improved.

      Our early Ontario churches necessarily were designated by the township name. They can be viewed as solitary units, standing almost in the wilderness, for the uplift to life that belongs to the Christian religion. Mosa township is situated in the County of Middlesex. It was a pioneer church. From the memory of Alexander P. Ferguson, oldest remaining member of the country church, it is elicited that the organization was in the year 1862, and that its first home was a simple frame building. Religious efforts must have, been frequent long before that, meeting in barns sometimes; and a stump is said to have served Dugald Sinclair as a pulpit on occasion. The church's records tell us that on February 1, 1862, Donald B. McKellar, Alexander Ferguson, and Dugald Sinclair were "duly appointed and chosen trustees and wardens of the society of the order of Christians or Disciples of Christ." Previous to this date the church had been of the Scotch Baptist order, as were also the churches in the townships of Howard, Aldboro and Lobo. These are all in the western part of older Ontario. Jos. Ash, writing in the Christian Worker, July, 1884, states that these congregations of that order were under the direction of Dugald Sinclair, and that later they were by consent united in one fellowship as Disciples of Christ. (See S. Dorchester history.)

      This fact of a development in church principles indicates something for the quality of leadership. Most churches whose principles are fixed have seemingly a sufficient program without the necessity of constant study, enquiry, and possible fresh decisions and changes with individual [476] lives this is commonplace; but not so with churches. The times in Ontario then were full of religious ferment, in circles other than the Churches of Christ. It took several decades actually to fully fix the Disciple position; and in that time, and longer, there was a constant reference to "what the book speaks". The Scotch Baptist churches all emerged as Disciples without traces of dissension; which speaks volumes for the clarity of thinking. Elder Dugald Sinclair as a young man evangelist under the Baptists in the Scottish Highlands, was a growing man. He did not find his theological education finished at Bradford, England. He was later to be under obligation to James Black (then of Aldboro, later of Eramosa) for developed Campbellian views; and this benefit had been remarkably paid in early years when, in Scotland, James Black was led to new light on Christian baptism by Dugald Sinclair. D. B. McKellar, another elder, was the son of Black's sister. He is referred to but scantily in these records; but he has a place of distinction. His father, Archibald McKellar, is referred to by Jos. Ash as one of Mosa's leading men. Perhaps it is fair to assume that these two men father and son, had inherited advanced principles of Bible interpretation, leading to the Disciple position as developed fully by the Campbells and others. They were grandson and son respectively of John McKellar who, sometime as a dweller in Argyleshire, Scotland had "opened the inspired volume and taught men to worship according to the pattern on Mount Zion--a pattern given to workmen by the Holy Spirit (Living Labourer, January 1880). (For further elucidation see the chapter entitled "Heralds and Pioneers in Ontario". There the fact of a new, original, source of truth being brought to Canada directly and independent of Reformers or Scotch Baptists, is set forth fully.)

      It seems a pity that Ontario lost D. B. McKellar; but he was a gain to the State of Michigan, where he evangelized in early days, in the eastern section of that State, according to John T. Brown's "Churches of Christ", page 251. He preached for a time in Yale, Michigan and he was not alone in carrying the truth into Michigan, as the same source tells us that Edmund Sheppard (See S. Dorchester) started a church in North Branch, Michigan in 1866. Further details of D. B. McKellar are given by Alexander Peter Ferguson, of Alvinston, who could call the aforesaid Argyleshire preacher his great grandfather. Mrs. A. P. Ferguson, his wife, informed the writer that McKellar was a born orator and that he possessed a remarkable memory. As a young man he learned blacksmithing, and whilst blowing the bellows of the forge it was his custom to have a Bible propped upon [477] it where he could catch sentences as he worked. It was in the spirit of the lad David Livingstone tending a machine, and of John Menzies of Esquesing church who refreshed himself at his forge by study and searching of the Book. We are told that David Oliphant and Donald B. McKellar were friends. When Oliphant would come to Mosa for preaching they would enjoy singing together. Oliphant is credited with talents as a singer, McKellar, who was Highland Scotch, had his Gaelic Bible and sometimes preached in Gaelic. We may look upon Dugald Sinclair as (if not the church's founder) its chief promulgator; and D. B. McKellar and Alexander Ferguson next in weight as promoters. The church through its long history was to have the labors of most preachers of importance in that day: their names will follow, and dates are affixed where they are mostly indicative of a period. Colin Sinclair, a son of Dugald, succeeded as preacher some time after his father's death in 1870. Mosa church attended to the ordinance every week, no matter whether or not there was preaching talent present. This is about the best type of a pioneer or independent church. Every June anniversary services were held, generally followed by two weeks meetings. This practice continued until it became necessary to omit the meetings, and then only the anniversary was observed. The church grew weaker by removal of population to centres. The two mission points had not the weight of membership long to persist, yet they were being strongly pushed at the turn of the century. Edmund Sheppard, of Dorchester, gave Mosa service for quite a period. He must be looked upon as a visiting evangelist, as were also the following: T. D. Garvin, Elmore Rowe, John F. Rowe (editor American Christian Review) James Kilgour, James Black, Alex. Anderson, David Oliphant, C. J. Lister, T. L. Fowler, 1883, James Beaty, H. B. Sherman, 1884, Andrew Scott, 1887, J. Keffer, C. W. Martz, 1886, W. D. Cunningham, 1900, C. G. Klingman, W. C. Macdougall, W. J. Hastie, 1921, W. G. Charlton, C. A. Tharp, R. G. Quiggin, John H. Wells. During the period when the church was served by a pastor, the leadership may be looked upon as favoring the co-operative methods. The first steps toward co-operation apparently were in June, 1885, when H. B. Sherman, evangelist of the Co-operation, visited the June meeting and laid the matter of co-operation before the church, and, seeing its aims in a new light, they began to co-operate. Sherman held a meeting then with nineteen additions. From that time they made annual gifts to home and foreign missions. Children's day was observed, with its fine appeal. They also sent gifts to W. D. Cunningham in Tokyo. [478]

      Possibly S. B. Culp was the first regular pastor, about 1895. J. Alex. McMillan, of Toronto, served as pastor in 1890-2, and directed a movement towards establishing a mission in near-by Glencoe. The group there bought a house and Alex. Leitch and John Munro, of Mosa were trustees; Rebecca McCracken, secretary; Wm. Dobie, treasurer. During the ministry of J. H. Coulhtard beginning about 1897, another mission was opened in Alvinston, using the town hall. Hugh McKellar and T. Wardell were appointed deacons. W. D. Cunningham had helped the pastor by holding a meeting there with thirteen baptisms. A church was organized in October, 1898. W. T. Jelly then succeeded as pastor and served at least three years. In May, 1900, the church reported a membership of eighty-four; the trustees being Alex. Leitch, Dugald McKellar; and the elders Robert Lamb, J. J. McKellar; the deacons, John Munro and Hugh McCallum. The development of regular pastors in Mosa and its missions was no doubt due to the vicinity of Sinclair College, St. Thomas, which sent its students out weekends to preach, engagements lasting during college terms or longer. In this way the church received valuable co-operation through such pastors and students as J. H. Coulthard, H. E. Stafford, W. T. Jelley, Elmore Sinclair, Henry Genders, Thos. Mason and O. D. Fournier, a French-Canadian student from Montreal. Henry Genders served as pastor in 1902. The practical value of the College in this way is self-evident. Most of these students became useful ministers elsewhere in their careers. When the Sinclair College had to close its doors, Mosa church was not able to afford a regular minister, but continued to carry on worship service and Sunday School. The elders, took charge. With the passing away of these men there seemed nothing to be done except close the church, which event occurred about the year 1935. During the last war the sisters sewed for the Red Cross; at its end their work was in later years sold and devoted to missions.

      In April, 1904, successors to the first names, officers had to be appointed, and these were: Dugald C. McKellar, Alex. M. Leitch, Hugh McCallum. In January, 1933 three other successors were appointed: Archie J. Purcell, Mungo Leitch, Archie D. Munro.

      The elders of Mosa are listed as Donald B. McKellar, Alexander Ferguson, Dugald Sinclair. Their successors, J. J. McKellar, Robert Lamb; on April 1902, Hugh McCallum, Alex. M. Leitch; April 1930: A. J. Purcell; January, 1933, Mungo Leitch.

      Deacons were appointed as follows: Alexander Dewar, John Munro; successors, John B. Munro, Hugh McCallum, April, 1904, Dugald C. [479] McKellar, Archie J. Purcell, Alex. P. Ferguson,: April, 1930, A. D. McCallum, Mungo Leitch. Secretary-treasurers were appointed: first Alex. Dewar, then J. J. McKellar; in 1870, John Munro; in April, 1904, Alex. M. Leitch; in April, 1909, Mungo Leitch:, January, 1928, A. D. McCallum: April, 1930, R. G. Hewitt; April, 1931, Mungo Leitch.

      The church secured its first silver communion service through the efforts of Hugh McKellar, in finding a stated number of subscribers to the American Christian Review. In 1925 a fine individual set was donated to the church by the Munro family, with this inscription, "In memory of beloved parents, John and Janet Munro, June, 1925."

      Mosa contributed a life to the Christian ministry. Andrew Leitch, who as a young member, took a brief course in Sinclair College, ending in June, 1908, with its degree. He went on from there and graduated from Butler University in 1911-12; awarded degree of B.D., from Yale Divinity School, 1914. For graduate work, he received from Yale, Ph.D., in 1919. Became a member of Bethany College faculty, department of philosophy and psychology, 1920. In 1942 elected president of Western Virginia Academy of Science, and has been a student at times at Columbia University, Harvard University, Chicago University and University of Pennsylvania.

      Information has been furnished by Mrs. A. P. Ferguson, Alvinston; and some obtained from issues of Christian Worker and Christian Messenger, so concludes the history of Mosa pioneer church; but its life still persists.

      Uxbridge, one of Ontario's small towns, northeast of Toronto 43 miles, was with Stouffville particularly under the range of the pioneer evangelist, Charles J. Lister. He visited there and preached so that a small group were won to Reformation ideas of the Disciples in the year 1862. As was usual, there was a local deposit of that teaching, supplied by James Howitt and his wife, who were members in Scotland, and with their children were among the charter members. Others were neighbors brethren Rossignol, Hall, Webb and Lamon. James Hewitt and Asa Burk did much to build up the church and Jos. Ash visited and preached when he could, with other preachers. At that time the churches of Bowmanville, Oshawa, Uxbridge, Stouffville were in a range that could easily be reached for perhaps one service a day for the smaller places. The congregation also built a house for worship. These facts just related are in Reminiscence, No. 6 of Jos. Ash in [480] Christian Worker for June, 1884. He also tells with joy of his having introduced to the Uxbridge group as a speaker for the first time, a young man named E. D. Barclay, who became later, not only a preacher but professor of languages in Abingdon College, U.S.A. The Barclay family were of that county, residing near Pickering, where another church in the above group was placed. Uxbridge reached out to some degree, but I cannot recall that it ever co-operated with other groups. It is now only a memory.

      Amongst woods and swamps in the little-developed township of Luther, was a village called Little Toronto. This name in time became Grand Valley, because that river rises in the vicinity. At this spot, as an outpost from Erin Centre and Eramosa churches, some preaching in farm homes and in schoolhouses was done in 1861, by evangelists James Black and Alex. Anderson. A church was formed about the fall of 1862, the charter members being Daniel McLellan and wife, John McDougall and wife, Hugh McDougall and wife, John King and wife, Stephen Beals and wife, Amelia Dixon, Letitia Nodwell, Daniel McArthur, Robert Dixon, and Richard Kin. The church met in the schoolhouse in Grand Valley, this being the first church organized in Luther township. In 1866, a frame building was erected in a business block, which was dedicated by James Black. This building served the needs for twenty-six years, when it was replaced by a brick and stone structure and re-dedicated in December, 1892. This building cost over $2000, and it was supervised by a committee of three brethren: George Tough, Robert Dixon, and Frank Marshall, a commodious parsonage was added. On October 22, 1916, the 54th anniversary was observed. Then a membership of one hundred and fifty-one existed and about 500 persons had joined the fellowship by confession of baptism. A Bible School had been in existence since 1872, and it was helping to support a school in Tokyo, Japan. Organizations of the church at that time were the W.M.S., Ladies Aid, Mission Band, and the Y.P. Society of Christian Endeavor, organized in 1892. The first preacher was James Anderson, son of Alex. Anderson, and he began his preaching at Mimosa. Henry King, Samuel Woolner, C. D. Moore, Daniel Stewart, A. H. Finch, E. A. Carey, C. T. Fredenburg, L. A. Chapman, John Munro, G. F. Assiter and Edwin Wyle followed in order. The redoubtable debater, Clark Braden, from our American ranks, was minister for a time prior to 1916. John Munro referred to was a brother of George Munro, of Hamilton, and both [481] served the Co-operation respectively as secretary, and evangelist-editor, for some years.

      The labors of many brethren as evangelists are to be noted also. These were William Crewson (well-known and loved for his work in Muskoka district), Hugh McDiarmid (a noted evangelist-debater prior to 1883), O. G. Hertzog (companion with McDiarmid), James Lediard, George Munro, Andrew Scott, Edmund Sheppard, Robert Moffet (A.C.M.S. secretary-evangelist from the States), W. J. Lhamon, Amos Tovell, and Herbert Yuell. The names of these brethren were household words in that period of expansion.

      Since the anniversary in 1916, the following have served as ministers and many instances the service was in co-operation with Hillsburg: W. H. Griffin, June 1917 to June 1918; R. W. Stevenson, June 1918 to June 1921; Fred. Sommer, Sept. 1921 to June 1922; H. K. Franks, June 1923 to Jan. 1924; M. Watterworth, Jan. 1924 to Dec. 1924; O. L. Hargrave, June 1925 to April 1926; A. L. Platt, May 1926 to Aug. 1926; D. L. Vosburg, Sept. 1927 to Dec. 1928; Archie A. Allan, June 1929 to October 1929; W. P. Reynders, Jan. 1930 to Jan. 1932; H. L. Richardson, June 1932 to June 1933; H. E. Wakelin, June 1933 to July 1935; T. A. Gray, Jan. 1936 to Dec. 1937; W. G. Charlton, Feb. 1938 to Dec. 1940. H. B. Stainton follows as minister.

      Elders appointed were George Tough, (who served very capably from early days to his death in July, 1927) W. P. Tolton, George Gier, Wm. E. Thomson, Ernest Tovell, L. Sinclair, Charles McArthur and Archie McArthur. (Of George Gier records say that his passing was a severe blow, as for years his faithful, gentle, service had been notable. Mrs. Gier served long in the musical part of the services.) Deacons are listed as James King, Wm. E. Thomson, A. King, Wm. Watson, Chas. McArthur, W. A. Simpson, G. H. Dixon, G. H. Nodwell, John Nodwell, Oscar Crewson, Cecil Simpson, L. Sinclair, Geo. Drury, A. McArthur, Jos. Hustler, Geo. Hustler, Geo. Dixon, Corim Hustler. In 1942 Archie McArthur was clerk and Wm. E. Thomson, treasurer, the same being the elders, with Ernest Tovell. Other treasurers have been, George Tough, Robert Dixon, Henry Dixon, Mrs. Henry Dixon, Wm. E. Thomson, Clerks: G. H. Nodwell, Henry Dixon, L. Sinclair, Oscar Crewson, Chas. McArthur, Archie McArthur; Bible School superintendent, Wm. Tovell. Those sisters heading the women's work were Mrs. L. Sinclair, Mrs. J. Drury, Mrs. C. McArthur. In February, 1942, the church had the satisfaction of clearing off all [482] indebtedness on its building, with a comfortable balance over. The minister, H. Bruce Stainton, (then of Hillsburg) reported attendance much increased. This faithful church is a credit to the old Wellington Co-operation which was established about 1849. Membership is now reported as thirty-eight resident, of which thirty are active. Since 1904, twenty-five have been added, eighty-four have died, and one hundred and thirty moved away.

      This church's long and well-kept records show the first congregation of members of a Church of Christ in 1864 on Talbot Street, at lot 10, concession 8, township of Yarmouth, and since called Yarmouth Heights. It was always under the care of its founder, Edmund Sheppard, who was also the founder of South Dorchester church. The beginnings of Yarmouth Heights, and St. Thomas next, seem one continuous line of effort. The church served a lot of substantial people and prospered, and many of their names are recognizable in today's membership. After fifteen years of fellowship and growth, an urge to expand obtained amongst the eighty-five members, led by such brethren as Hawley, Hughes, Gilbert, Campbell, and the Fowlers, the Ostranders, Sinclairs, Hepburns. They were nearly three miles from the outskirts of a small city, destined to be a great railway centre. Where population is liable to increase naturally is a place where religious expansion should occur. So there was an agreeable re-organization and the dedication, on 14 September, 1879, of a new building, within the city on the site of the present edifice. The old building heard the voice of Isaac Errett in a series of meetings, and the redoubtable John S. Sweeney, of Paris, Kentucky, was also heard in that building, thus linking it with the most advanced leadership then known. (The records reveal that John S. Sweeney 'spoke', and it may have been through his presence in the same county, at the village of Springfield, on the occasion of his debate with Prof. Crawford, of the Regular Baptists, which took place from September 10 to 12th, 1874, the subject of debate being the differences between the Disciples and the Baptists. This debate was published by Edmund Sheppard in 1875.)

      The language used in the foundation of the church has significance. "The church thus organized recognizes Jesus Christ alone as its Head and Lawgiver, meeting to observe His ordinances under the name of the congregation of Disciples of Christ." Further, the by-laws of constitution note that in making choice of members to serve the church, it is desirable that the qualifications of such members be considered in the light of Scripture [483] as a guide to spiritual unity; and members were further enjoined to consider it a religious obligation and privilege to wait upon the judgment and wisdom of those chosen to serve. (All of which seems a fine comment upon I Timothy, chapter 3, and other Scripture.) A significant act recorded is the ordination of T. L. Fowler, then a graduate of Bethany College.

      Edmund Sheppard, and Colin Sinclair (son of Dugald Sinclair of Lobo church), laid their hands on the young man, who was destined to serve a number of churches in the province, and the cause of higher education as well. This occurred in December, 1880, and familiar as this chronicler was with this good man, this initial act casts a light upon him in a spiritual glow hitherto unrecognized. (One value of this history is that it recalls and emphasizes real stepping stones of advancement.) Scanning the voluminous records for luminous remarks, it is noticed that on 22 December, 1882, a committee of sisters was appointed to visit the sick; their names are Campbell, Butler, Fowler, Asbury, Nichol, and Mann. So far as is known to the writer this is the earliest record of bestowal of office or duty upon sisters, amongst any of our churches. In later days the sisters were to have many successors in church appointments. In those early days St. Thomas church was possessed of a business conscience, and in February, 1889, a committee was appointed to look after families coming into the city. There was also a committee to look after those who absented themselves from meetings. A free library committee also was in being. In January, 1891, the membership was ninety-six, and Brother Rowe, it is noted, placed a stove to heat the baptistry.

      The church seems to have lacked nothing in the way of organization to enable it to perform its duties to its members and to outsiders. Take the Sunday School. In January, 1894, the superintendent was R. N. Price, his assistant, C. Norsworthy; secretary, David S. Royce, assistant, Sister Hicks; treasurer, W. J. Stewart; librarian, Mrs. Royce--all names long to function in that active church. The Bible school had then 110 members. Other organizations mentioned are Mission Band, Ladies Aid, the C.W.B.M., the Young Peoples' Society of Christian Endeavor, and Junior Endeavor. In December, 1894, five per cent of offerings were set aside as a poor fund. In February, 1889, the women of the church organized under the provincial board then recently set up as an auxiliary of the C.W.B.M. In 1902 a committee was appointed to act for the church, to co-operate with the Crossley-Hunter meeting--one of those which swept Canada in those years. That committee was W. C. Macdougall, C. Sinclair, G. Norsworthy, [484] and J. Fowler. These evidences of interest and activity in the Lord's cause reflects something substantial in the work going on. Doubtless not more than in other churches; but where records are not kept there never can be the respect arising in later years when a review must be taken.

      One big enterprise of the church was to provide larger premises as need arose. The building of 1879 was replaced by the present structure by April, 1907, after a long campaign of effort. A committee of responsible brethren did it. They were James Egbert, D. A. McKillop, C. C. Lumley, Sheriff Brown, C. Norsworthy, W. Garrod, N. C. Sinclair, W. J. Stewart, W. Trott, John Campbell, A. Brown and W. R. Coulter. Credit is awarded the pastor, Bro. Egbert, for promotion. The actual building committee was W. R. Coulter, W. J. Stewart, W. Trott, and John Campbell. The dedication services were conducted by Z. T. Sweeney, of Kentucky. On the day over $10,000 was raised. The commodious building, so suitable in every way, has often been admired for its serviceableness. Naturally its initial cost was greater than at present prevails and it was not until 2 October, 1919, that the last indebtedness upon it was discharged. This result is Christian faith in action. Later a substantial parsonage was purchased.

      Leaving these outer things, let us look at evidences of the true spirit striving within the church The faithfulness of its officers, and all charged with duty, have been hinted at rather than described. The long list of ministers must be recorded, and they are as follows: Edmund Sheppard, to 1882; T. L. Fowler, year to September, 1883; R. W. Stevenson, November, 1883 to May, 1886; Colin Sinclair, year to June, 1887; T. B. Knowles, October, 1888, to November, 1892; W. D. Cunningham, July, 1884 to August, 1898; E. E. Crawford, October, 1898 to June, 1902; W. Macdougall, September, 1902 to December, 1903; E. S. DeMiller, six months supply to June, 1904; James Egbert, August, 1904 to July, 1906; M. M. Amundsen, January, 1907 to October, 1908; C. J. Chapman, January to August, 1909; F. W. Norton, November, 1909 to June, 1911; E. B. Kemm, July, 1911 to March, 1914; G. Ernest, May, 1914 to August, 1915; T. H. Bates, December, 1915 to June, 1917; L. C. Hammond, August 1917 to January, 1928; John H. Wells, May, 1928 to October, 1929; T. L. Fowler, as supply from October, 1929; John Dearnley, January, 1940; Archie A. Allan, from September 1, 1940 onward to his call to Jamaica in January, 1944; Dr. Conners, to October, 1944; Wm. Bilson, October 1, 1944 to April 28, 1946; Thos. A. Gray, February 1, 1944, is the present minister. [485]

      It is worth recalling that the move from Yarmouth to St. Thomas was bitterly opposed by an old-time worker, on the ground that a church could not prosper amidst the social lures of a large city (Christian Worker, Meaford, 1884). That a church should be merely a 'perfectionist society' for its members has long been a drawback to some heirs of the Restoration Movement.

      This rural church was founded according to the plan of Scriptural development by contact with neighbors. It was situated on the property of Henry Reed, lot 28, second concession of Erin township, Wellington county. It was the outgrowth and efforts and needs of some who dwelt some distance from Erin Centre church and Everton church. Two leading pioneer preachers of Ontario--James Kilgour and Alexander Anderson, opened its services on 27 September, 1863. James Kilgour of Everton and Dugald Thomas, of Erin Centre, assisted in the organization. Elders appointed were David Stewart and Arch. McDougall; deacons, Henry Reed, Jesse Anderson, Thos. Tolton. Preaching meetings were held following this by elder Edmund Sheppard and elder James Kilgour, resulting in twenty additions. The families composing the church were Stewart, McDougall, Reed, Tolton, Anderson, Cawthra, Parker, Mooney, Gregson, Awrey, Westover, Miller, Jackson, Lakin, Easton, Oakley, McArthur, Robertson, Edwards, Burbee, Stevenson, Matthews, McKinnon, Ramsey, Milloy, McMillan, Cornelius, Hodgson, Crawford, Gray, Stephens, Wheeler, Baldwin, [486] Fridget. In October, 1917, seven charter members survived. They were Hector Parker, Charles McDougall, Edward McDougall, Sarah Miller, Ann McArthur, Mary Awrey, and Fanny Easton. During the first twenty years of the church's life it was carried on by elders. There was no paid nor regular minister. Once or twice a year the church would be visited by an evangelist who would hold meetings and a number would be brought into the fold. During this period about 150 were baptized. The singing was led by Allan Robertson, who came from Erin Centre in 1864. He used a tuning fork. An organ was introduced as an aid to singing in 1895. The style of the elder's talking was expository--explaining the "Word of God." Their favorite chapters were Acts 2, 8, 9, 10, 16; Romans 6; Gal. 3 and 4; Hebrews 8, 9, and 10. The two convenants, Old and New, were thoroughly explained. "Men often slept while the elders talked." These faithful men labored not for money but for humanity's sake; they bequeathed to the next generation a heritage worth keeping. Evangelists were James Kilgour, Alex. Anderson, Edmund Sheppard, James Black, Dugald Sinclair, C. J. Lister, O. G. Hertzog, Hugh McDiarmid, Andrew Scott, James Lediard. Sometimes a neighboring elder would preach, as in the habit of Robert Royce. Brethren from the congregation would be asked to read a chapter and, if inclined, to make some remarks. Little was ever said about foreign missions or money. To speak of money on the Lord's day was "getting to be like the sects;" and no deacon would pass the collection plate to one not a member. But, in the year 1882, there began a new order of affairs, which by some was looked upon as an innovation. The church employed, and paid $2 a week, to James Anderson, a schoolteacher, not a member, to preach on Sunday afternoons. Then the church began to co-operate with Everton, and T. L. Fowler became the first regular minister, serving Everton and Mimosa jointly, 1883-9. (T. L. Fowler was scholarly and destined to lead in educational affairs later.) For some years Everton church ministers served Mimosa, in the persons of T. L. Fowler, J. A. Brennenstuhl (1890), Percival Baker, (1891-8). Bro. Baker was assisted in six special meetings by brethren J. K. Hester, George Fowler, W. G. Charlton, Daniel Stewart, and Robert Stewart. Bro. Baker's ministry was specially fruitful. In his seven and a half year's term eighty-nine were added to the church. Later, in an anniversary meeting a letter was read from him that, like the writer of the epistle of John, he knew no greater joy "than to know that his children walked in the truth." Other Everton preachers who served were: W. R. Seytone, (fourteen baptisms in 1899); and T. A. Fleming who followed [487] in 1900. (He so felt, he needed a baptistry that he himself dug out the soil with his own hands.) in. 1902, J. P. McLeod was, serving, and with the assistance of T. A. Fleming nine additions occurred. W. C. Charlton served from Jan. 1903 to April, 1904, followed by S. E. McNeal, October, 1904-5; C. G. Welsman served from April, 1909 to May, 1914. He aided in bringing in thirty-five persons. Chas. A. Tharp served three months, and Wilmer Monroe some months prior to Sept. 30, 1916. John D. Stephens (native of the church) was minister about five years, to November, 1916, with many additions. (One Lord's day, at a service for the school, sixteen young persons came forward, causing tears of joy and gladness to flow from the eyes of faithful teachers and leaders. A 'great day at Mimosa'.

      Elders through the years have been David Stewart, Archibald McDougall, Thos. Tolton, Daniel McDougall, Allan Robertson, Archie Stephens, Henry Reed, Robert Robertson, George Robertson, Dan. Robertson. A Sunday School was begun in 1887, when Duncan McDougall became superintendent. He was succeeded by Archie McDougall, Allan Robertson, Daniel Reed, Edward Stephens, Archie Stephens, R. Robertson. The school was a strong support to a membership from which migration often in those years took away members.

      Ministries for which no dates are available are those of M. Watterworth, R. L. Richardson, and S. Shippey, in conjunction with other congregations. J. P. McLeod, of Everton church, was the last minister of Mimosa.

      The church developed co-operation with other churches for home and foreign missions, and in women's mission work and study. In this latter phase leaders were Mrs. H. E. Moore, Mrs. R. J. Robertson, and Mrs. D. A. Robertson. For the Sunday School and for the young people's work, there were capable leaders. Examples of at least two are R. J. Robertson (twenty-nine years as S.S. superintendent) and Dan Robertson's teaching a Bible class for twenty-three years. An impressive list of choir leaders and organists should also be given. Dan. H. Reed was church clerk for some years. David Stewart (father of George H. Stewart, of Winnipeg) is long remembered as the first preaching elder. The church of the son was that of Everton, later on, when his father was an elder there. Albert Rosszell, one of the later workers, served long and well in the Bible school and as deacon. Deacon R. J. Robertson contributes the fact that he and Harry Moore were made deacons in January, 1906, at the time Henry Reed became elder. He recalls that they had to kneel before the congregation and they received the [488] laying on of hands and the blessing of the elders--Heron; Arch. McDougall, Allan Robertson. "A very solemn occasion in my life, it was". From this pioneer church, six men of ability entered the Christian ministry. These are John D. Stephens, Robert Stewart (son of David, and holders of fruitful pastorates elsewhere); F. J. Reed, Norman Robertson (retired from Danbury, Conn., in 1946) and Colin Robertson, still active.

      Owing to migrations and rural conditions, it became difficult to maintain former standards. In 1936 there was a "home coming" for the church, featured by redecorations, to which Herman A. Stephens, of Toronto (son of the late Edward Stephens) contributed an important moiety. With a diminished congregation, an active membership of but twenty, and 100 scattered variously, the church brought its ministry to a close, sadly in August, 1939, when "the old doors were closed." The faithful and fruitful witness of seventy-six important years means something in the reckoning of heaven.

      The early Aldboro families, who were deeply rooted in the soil and seemingly permanent settlers for succeeding generations, account somewhat for the existence of such churches as West Lorne and Rodney. These country churches re-arranged themselves in the town. The earliest families were those of John Ferguson, John Johnston, Arch. McKillop, Sr., Arch. Purcell, and the McVicars--all pioneer stock. Their descendents are substantial members of other churches than Rodney, where removals have occurred. The original church home stood on concession three, at the corner of Furnival Road, and according to the memory of Mrs. E. J. Purcell, it was built in 1866. But a church home in a situation--where more people could be served, became a necessity, and a removal was made to the nearest village, Rodney. A local memory states that this was in 1874-5; another memory supplied the statement, published in the Christian Messenger, December, 1899, that the date was 1875; and now this chronicler learns from the Bible Index of August, 1876, the seeming final judgment that "the brethren in Rodney, Aldborough. township, have built a synagogue 50 x 35 feet, and that they now meet regularly as a church. Colin Sinclair labored there for a year or two.--C. J. Lister." We are told that there were records but that fire in the home of John McKillop destroyed them. In December, 1899, the officers reported were: Elders, N. S. Lusty, John McKillop; deacons, A. J. Wismer, E. Purcell; a membership of eighty-two; the minister, L. N. Wells--the same brother Wells who as minister at [489] Dallas, Texas, and other American points, has proved himself such a power in the American scene. When the move was made to Rodney a remnant remained and erected a small meeting house at Woodgreen, with John Whitfield as speaker. The church carries on today. But the Rodney church was ready for the co-operative viewpoint and steadily grew out of merely Sunday School activities to include Christian Endeavor, the W.M.S., and to contribute to the funds of those who through organized effort were bringing the gospel to foreign lands, and also trying by co-operation to widen the boundaries in the home land. Through these agencies young people, and some not young, were trained to undertake service to enlarge the local boundaries. Many local leaders have removed or passed on, and today dependable leaders are found in the families of Alex. E. Purcell, Frank Whalls, Walter Person, and others. The roll call of ministers is impressive. It begins with a name that may not be the very first, that of "Bear Creek John" McKellar; then Colin Sinclair, W. D. Campbell, 1882-4; Sam. Keffer, 1884-7; Percival Baker, 1887-1891; Edmund Sheppard, 1891-4; R. M. Ainsworth, 1895-6. A later list contains the names of L. N. D. Wells, (1899), E. S. Calkins, C. H. Scriven, W. C. Macdougall, S. M. Swaby-Smith, V. J. Murray, E. T. Lewis, A. W. Gray, Fred. E. Dunn, and David L. Watterworth, in 1943. Hardly a name here but appears elsewhere in the same capacity, owing to co- operation with West Lorne. Perhaps a peak of highest effort was reached in 1920, when a smaller former Methodist church building was bought and financed through gifts and some legacies, which enabled the church also to secure a parsonage. In the ministry of V. J. Murray, the building was re-conditioned and financed, through the services of George L. Snively, of Lewison, Ill. The missionary and co-operative spirit has grown and the church has reached out strongly to win souls at different times. Besides the old evangelists at various times, students from Sinclair College, St. Thomas, evangelized in July, 1906. These included Fred. Lumley, Arthur Lumley, Elmore Sinclair and Irvin McDougall. They were known then as the Sinclair College Evangelistic band. Their meeting was a union one with the Baptists, and there were thirty baptisms. (Of this group Elmore Sinclair went into the assistant ministry of Union Avenue church, St. Louis, Mo. and won great esteem for his service, which untimely death ended.) W. J. Hastie, in his term as evangelist (1917-20) held a good meeting, John H. Wells, in February, 1927, had over forty additions; and a latter meeting of C. M. Smithson was productive also. Several ministers have come out of Rodney: Henry [490] Coulter, Stanley Shippey, Arch. W. Gray, Thomas Gray, Neil Johnston, most of whom were students at Sinclair College. Both Duncan and Dugald McColl, were born here, and they' are active in the American fields. Both Arch. Gray and Thomas Gray went to Milligan College, Tennessee, and graduated; the former served as chaplain with American army forces. The list of ministers is not likely in full nor accurate as to order; and it is to be noted that the well-known T. L. Fowler was three times serving as minister, in his first pastorate, 1880, in 1900, and 1912. Thos. W. Bradt supplied after V. J. Murray retired, and C. Petch was here for a few months. Present day membership is placed at 109, with half of these resident members. In the pioneer days and (to the present) there was always held the "August Meeting", mainly for preaching and fellowship. The Aldboro people attended in crowds but there was hospitality to cope with them, and one prominent family was always known to kill a sheep for the occasion. Such crowds were typical of Eramosa township in the "June meetings" of the 1870's.

      As a result of the faith and works of a layman of the Church of Christ, Erin Centre,, Minto township came into being through the instrumentality, firstly, of John Darroch of Minto, and, secondly, by the preaching aid of elders James Black, James Kilgour, and Alexander Anderson. These were neighboring Eramosa preachers, accepted and toiling in many fields. The date of organization is given by E. J. Darroch (son of John Darroch) as 1868, but this may mean organization and not the beginning. It took many months, sometimes years, before organization in the status of a church could be attained; and Minto was decidedly a new bush township in 1850. Jos. Ash, in his "Reminiscences", number 16, (April, 1884, Christian Worker, Meaford), gives the date as 1858, and that was probably the beginning. The originals were John Darroch, his wife Agnes Greenless, (lately married in Scotland), Margaret Reed, sister of John Darroch, and her husband, Robert Reed. Soon John McLean and wife were added, and Charles Ferguson, at whose home meetings were sometimes held. These were the only Disciples in the township. The custom of breaking bread in the Darroch household preceded the organization for some time, varied by visits from the evangelists, with preaching, to which neighbors were invited. It was truly a case of "the church that is within thy house" (Philemon 1:2). Naturally John Darroch became the teaching and presiding elder in the little church. It was hard breaking through the reserve of neighbors, [491] but finally some breaks came, and slightly greater numbers required meetings to be held in the schoolhouse, with an attendance of thirty to forty. A Sunday School conducted by two brethren was begun quite early. The periodicals reveal little attention given to co-operative alignment with other churches, yet the missionary spirit was not lacking, at least in the record of John Darroch, who for many years, was a regular contributor to co-operative funds. Two of his daughters were distinguished for missionary zeal in Saskatchewan, at Zealandia (which see). At a rather late date, it is presumed, the church moved into Harriston and took over an unwanted Army Hall for its home. It battled along as it could, with the occasional speaking of evangelists from the Wellington Co-operation, to which the Minto church was a contributor. It was but a small and new body, competing in a period when there was considerable movement of population, and amidst rivals with old associations still fresh in the minds of possible hearers. But Christian families were nurtured there; principles were maintained and doctrines preached that afterwards had fulfilment. An account of a meeting held late in 1885, reveals a membership of fifty. Many personalities were affected which are illustrated in personal lives and churches known to the compiler in the year of our Lord, 1947. Two persons, the oldest member of the church, (Mrs. McLellan and Mary Reed) offer some history. Mary Reed, of Everton, has given us glimpses which are only partly revealed here.

      "The Darrochs came to Minto in March, 1862, and settled on lot 12, concession C. It was in 1868 that the church met in the schoolhouse. That summer uncle had a broken leg and sunstroke, and was very low on Sunday, 16 of August. I had to take the bread and wine up for communion, as father and mother had to stay at home. Our schoolteacher, Mr. Currie, was a Baptist and he and Douglas Ferguson started a Sunday School. I remember his giving us slips of paper with passages of Scripture on them and we had to look them up. I remember Father Black and Alex. Anderson; they seemed to belong to us, and preached night about in meetings. Father Black's lips always moved when Anderson was preaching. If he stopped for a word, the other supplied it. The last time Father Black was in Minto was in 1874, his words to me were: 'Mary, I'm sorry to leave you where you are'. I could not answer. him but knew I should. In January, 1875, Wm. Crewson stopped at our house while on his way from Grand Valley. At dinner he asked me whether I had decided to be a Christian. I said 'Yes'. He then said, 'I'll stay over tomorrow but I want you to see your two cousins.' That [492] was the first break in our families. Our baptisms seemed like a burial and resurrection; it was so much like an open grave. (The ice had to be cut.) When the baptism of the song leader of the Presbyterians occurred there was a large crowd to witness it. His life afterwards showed that he knew what he was doing. His family all became Disciples. I heard different evangelists also, such as Hugh McDiarmid, O. G. Hertzog, and T. L. Fowler, Andrew Scott, held our biggest meeting, in 1885. It broke into other families too. The tension was rather great and there were opposition preachings. One sermon had for its text: Hold thy tongue! After closing our meeting that night our preacher suggested that we go across the street, which we did, and heard part of a warning sermon on 'Weighed in the balances and found wanting'--meaning the Disciples. The speaker asked Bro. Scott to close with prayer. He walked up to the front, and I never heard a sermon so neatly answered as in his prayer. In our church in early days the men and women sat on opposite sides, but Edward Darroch brought home his bride and sat beside her. We used a box for collections, mostly for our poor fund, of which there was scarcely need. When the opportunity came we used our funds to buy up seats and lamps from the Salvation Army. (This would be after 1882 considerable.) Our box was not passed to any but members, but a woman sometimes gave me her collection for it. Migration to western Canada and Dakota took away some of our members, and some crossed the river, and we finally had to close. But our little church never was a failure".

      A few facts more about John Darroch. He was born in Clachan, Argyleshire, Scotland, on December 7, 1822. The oldest headstone in Clachan states: "Malmorich Darroch, who died 10 March, 1638, aged 63 years, who taught the people the glad tidings." John Darroch was baptized by Alexander Anderson in 1851 or 1852. In 1862 be settled in Minto. He died in April, 1910, in his 88th year. Mrs. Darroch lived 98 years and died in May, 1928. A son, W. F. Darroch, has long been a member of Hillcrest church, Toronto, and an ardent missionary-minded man. Two other daughters and a son live in western Canada.

      In nearby Dundas, in the year 1849, there were some twenty-five Disciples gathered and also some others in the city of Hamilton, for there is a memory of evangelists Anderson and Kilgour, returning on horseback from the Niagara district in the winter of 1849, being persuaded to stay over the week end and, like St. Paul, "preach to the disciples". The home [493] of F. H. Mallory was the gathering place for some thirteen years. On January 17, 1869, he is reported to have 'set in order' a scriptural church of seven members, as follows: himself and wife, two daughters, Kenneth McKenzie and wife, and E. L. Evans. Occasionally evangelists such as George Clendenan, James Kilgour, and J. A. Harding preached to them. Jos. Ash reports the group, numbering then thirty-eight, meeting in September, 1883, in a hall at 22½ King Street east (Christian Worker, September, 1883). The body in time grew somewhat by immigration, receiving Russell Wheeler and Alex. Anderson from Eramosa--the latter in 1879. In April, 1887, they are found giving $100 to Home Missions; and this missionary spirit continued throughout the entire life of the church. This was due to Eramosa leadership, which favored always such efforts to spread the gospel by sacrificial giving. Whilst in the hall, some twenty were baptized; but progress was slow, for Hamilton bad all groups of religious people and conservatism was a standard product. However, in spite of smallness of numbers the desire to grow continued strong, despite familiar setbacks. By the fall of 1890 the congregation were able to finance the building of a brick structure costing $3,200, at Wilson and Cathcart streets. This was opened on September 14, 1890. From periodical sources the leaders appear to have been Russell Wheeler, Alex. Anderson, M. Warner, D. Harris, A. Tolton. Alex. Anderson at this time was past his best years and so a younger man was sought for as preacher. In June, 1891, M. Putnam is reported as pastor, with a membership of thirty-eight. He baptized eleven during his brief ministry. In the fall of 1892, George Munro was leaving his work at Erin Centre and came into the Hamilton work as pastor. He had multiple duties, too many for the job of evangelizing a conservative community. As a loyal expounder of the principles of the restoration movement he had few if any superiors. He labored only for about four years for the congregation, and later (Fall of 1896) terminated his connection with the Ontario Disciples, under conditions referred to in a biographical note below. His later death removed from the Ontario field one of its most steadfast veterans--the sort of men who inspire loyalty to principles, even when seeming to be constant to the point of narrowness. He sacrificed what was apparently his future, in order to be loyal to what he considered to be fundamental.

      Following George Munro, a number of pastors were secured in turn, to attempt establishment of the cause in a flourishing way. No mere existence as a Lord's Day worshiping group was sufficient for them: what was desired was the enlistment of members to the New Testament position, and [494] that seemed due in the second city of Ontario. Viewed from long past, the group though very loyal, seems to have lacked weight, and their little church, on an obscure street lacked attractiveness. Jos. Tisdale began as pastor in 1897; W. G. Charlton followed for less than a year, in 1899. R. W. Ballah then took over in early 1899; M. L. Jenney, in 1900; T. R. Hodgkinson, in 1900-01. Joseph Reed served briefly in 1902. In September, 1904, W. J. Cadman, of Cleveland, O. began a ministry. He was one of the finest souls ever attracted to Ontario as a field, but the church was barely holding her own, and with few bright prospects for the future appearing. But at the annual convention in June, 1905, it is reported in the Christian Messenger, that efforts as a church are discontinued, although for a time Bible School and Christian Endeavor were carried on by the group, who received such loyal and joyous experience as Christians together that for them there was no thought of ceasing. Some of the church families best known by their activities were the Wheelers, Wilsons, Warners, Toltons, Riochs. A. H. Cowherd was active in leadership, also J. A. Aikin, the latter entering college to study for the ministry, in which he served briefly, before a permanent entrance to journalism. R. Bulgin also became a student for the ministry. David Rioch came from this little church as a life contribution to the Christian cause. He graduated from Butler University and in December, 1898 he with his young wife began a long missionary career in India. From Hamilton's little church came also Miss Mary Rioch (sister) as an entrant for long service in the field of missions. Mary Rioch went out to Japan in the Fall of 1892. Both these servants of the Christ are referred to more fully in Chapter Seventeen. The emerging of these two fine personalities may witness to the presence of strong missionary teaching in home and church; their life service is a triumphant evidence of the spirit of Christ that persevered, yet without apparent success, in a repellent community.

      A brother preacher from this small church was C. S. Stainsby, who with A. H. Cowherd, was connected with our most westerly church in Vancouver. In early days, E. C. Jones and family were leaders: their migration to Milestone, Saskatchewan was a blessing there.

      The work of previous evangelists should also be recorded. Joseph Franklin, from the U.S.A. was one; H. B. Sherman, of the Co-operation was another; and C. W. Martz, of Indianapolis, was Ontario evangelist under the Co-operation board, in December, 1885. In this brief recital, it is apparent that the real success of a church cannot be measured by numbers or [495] exterior wealth, but by the volume of Christian influence which it sets free for the service of the Church's Founder.

      George Munro, born in Glasgow, Scotland, came with his mother, a widow, to Kent Co. Ontario, as a child. His education was received in Georgetown and Toronto; later in Bethany College, Virginia, and in Kentucky University, ending in 1883. He taught Greek and Biblical literature in Bethany for two years and preached in the old historic church where the Campbells preached. In Ontario he had pastorates in Wiarton, Erin Centre, Guelph, Hamilton and was associated with T. L. Fowler for several years in publishing the Ontario Evangelist. He succeeded this with the Canadian Evangelist, carrying on for ten years as editor until 1896. During most of this time he was a preacher, as well as executive secretary of the Board of Co-operation. His old associate T. L. Fowler said of him: "of his labors, his devotion to duty and his sacrifices a volume might be written. It is due him to say that no other one, not excepting our devoted pioneers, made more sacrifice or rendered more unselfish service in the cause of New Testament Christianity in Ontario" (Christian Messenger, June, 1914). In our June convention, 1896, he found himself in a minority of one against his friends in the matter of interpretation of a resolution of acceptance of a proposed union with the "Christian" body in Ontario--a union which never took place. The said matter is debatable, as the writer recalls it. It may be found elsewhere in these chronicles of Ontario. Bro. Munro preached later for some years in New Cumberland, Ohio, and Galveston, Texas. Ill-health held him for seven years of suffering ere his death, on April 4, 1914. "The memory of the just is blessed."

      Alexander Anderson. In chapter Ten, (Biographies) there is a brief account of this beloved man and pioneer preacher, which no one should miss. Those brief words tell insufficiently of his life and character. This chronicler wishes to add what an elderly Disciple of his time significantly said of his preaching: "It was Biblical, simple, never tedious as to length." Jos. Ash also tells of him that upon his conversion in Esquesing, he was so sincere that he threw his fiddle into the flames, with the remark that it would never trouble him again. That speaks deeply of the heart of this man of God, who was to the knowledge of the writer respected and beloved to the highest degree. His service as a preacher was great. He wrote most capably, up to 1877 in the Bible Index. With a high-pitched Gaelic voice, unsuitable for public speaking, be yet persuaded many to enter the [496] kingdom. In Hamilton, he was an aging man and did what he could. His spirit and example were inspiring. Mrs. Anderson was a most loyal helpmate. After Bro. Anderson's death in 1897 her benefactions to the trust funds of the Co-operation board were remarkable: through them the influence of the beloved Andersons was extended indefinitely towards eternity. It is a deep regret to the writer that his visits to Eramosa never coincided with the presence of Alexander Anderson, as it did with other pioneer preachers.

      The ever-busy Chas. J. Lister started this group in his early days of settlement at Owen Sound, probably in 1869-70. It is off-shoot from the St. Vincent, or Meaford church. R. Cox was elder, Wm. and John Cox, deacons. The earnest Christian labors of H. T. Law and J. C. Whitelaw, of Meaford, were apparent in the. year 1885, when they sought revival. Andrew Scott, evangelist of the Co-operation, held a meeting, reported in the Christian Worker, June, 1885, when fifteen were baptized. Brethren Law and Whitelaw at their own expense published the Christian Worker, from Nov. 1881 to March-April issue, 1886. This was a splendid contribution to the brotherhood, as the Worker contained the only completed attempt at Canadian Disciple history of those times. This was the series called "Reminiscences" on the "rise and progress of our cause in Canada" meaning merely Ontario at that time. When W. D. Cunningham visited Cape Rich in or around 1900, there were roundly 25 members, but he could discover no missionary or energising interest. (Missionary endeavor was his passion, as it drove him to Japan to undertake an "independent" mission, although at the time he suffered from paralysis.) Wm. Cox was elder at that time (Christian Worker, February, 1884 and Christian Messenger, 1900).

      This gathering is truly an example of deep planting and persevering, lasting effort. Early records reveal that a frame building one-room type, was erected, in 1869, and that the congregation secured the services of Colin Sinclair, son of Dugald Sinclair, of Lobo township. But before this there was an indefinite period of preaching and loyal worship, after the manner of the first resolute pioneers. Jos. Ash ("Reminiscences", No. 19, Christian Worker, July 1884) tells that the "church at Ridgetown had a small nucleus as early as 1829. The principal men were Arch. McLarty, Malcolm Campbell (father of Duncan, Peter, and Neil Campbell). Neil Sinclair and [497] Donald McVicar, of Aldboro, preached for them; so did Arch. McLarty". These good men have long gone home. Of Arch. McLarty, a later informant tells us that "he was a quiet, kindly man, who went about, talking, and teaching." In 1884, some of the principle men were Duncan Campbell, J. P. McKinlay, A. Sinclair, John Teetzel, David Caughill, A. McDiarmid. It seems probable that since there was no organization or building until 1869, the effort was confined to home or school-houses, as in other localities. In early times the group was known as the Howard township gathering. It seems likely it was an off-shoot from the groups in Aldboro and Mosa. Ridgetown was only a "corners" in 1830; the postoffice was at Morpeth, and mail came by stage from Thamesville. After more than a century it seems evident that perpetuity in a church organization depends much upon the unchanging character of the community and the presence of active families or lives filled with the original pioneering spirit. The word "Scotch" has indeed become a synonym for hardness and strength. In this church today are descendents of most of the first-coming families, such as Campbells, McKinlays, Sinclair, (though none of the Sinclair name), Smith, McDiarmid, Green, Caughill, McLarty.

      Arch. McLarty was the grandfather, great grandfather and great great grandfather of some now active in the church. In 1943, there are living of the earlier years, Mrs. May Clark Campbell and Miss Mary McDiarmid. Mrs. Campbell's father Clark, was among the charter members.

      Colin Sinclair, the first minister, like his father Dugald, believed in long pastorates and served here fourteen years. Other good men followed: James Lediard, four years: Edmund Sheppard, 1881-89; R. M. Ainsworth Hiram Brown, 1895-6; R. Bulgin, T. L. Fowler (two terms); L. N. D. Wells, H. E. Stafford, Henry Genders, F. Harlow, E. Harlow, C. C. Sinclair, Evangelist C. W. Martz, served a period in 1895-6; I. Konkle, 1895-6; T. J. Reed, 1908-11; a brother Wheeler served a few months. Asa B. Stickler, July 1912-15; C. A. Tharp to 1919. But at times, Jos. Ash, Robert Pye, and Mr. Jelley have preached. T. L. Fowler served for nine months in 1919. W. G. Charlton followed, August, 1924 to Feb. 1927; John T. Meredith, 1929-35. During his time Bro. Meredith spent the summer of 1934 in Frederick House mission. Charles A. Tharp followed with a ministry from 1936 to 1941, and was succeeded by Barry McLean, in November, 1941, his pastorate lasting until June, 1947. Some occasional breaks in the claim bad to be supplied, and Ken S. Wills of the College, [498] Toronto served, briefly. For some months up to May 1947, W. E. Gordon, (returned missionary) served acceptably as interim minister.

      In July, 1930, a report in the Canadian Disciple states that the first elders were Archibald McLarty and Thomas Sissons. (This was the Thomas Sissons who became a substantial upholder of the Portage LaPrairie early work.) At that time it was reported that the church "without fail" had met to break bread for sixty-one years-from 1869. This record can be extended, it is believed to 1947, a total of seventy-eight years, with a previous uncertain observance since 1829. The spiritual essence of this church is expressed in the number of highly useful men sent from it as ministers. These are Hugh McDiarmid, George Munro, Donald Munro, Bruce McCully, Oliver McCully, David Dick, John McLarty, Thomas Mason and Oliver W. McCully. Dugald and Duncan McColl are claimed as proceeding from Windsor.

      Evangelism has been stressed by the church, as the following list reveals: in 1912, evangelist Irvin; in 1925, J. H. Wells; in W. G. Charlton's time, seventy-eight added in a tent meeting. Previous meetings were held by E. S. DeMiller (1901?), R. W. Stevenson, H. Bruce Stainton, Fred. E. Dunn, at all of which additions occurred.

      Ridgetown began as a co-operative church, stressing home and foreign missions and contributions to the regular agencies as well as to W. D. Cunningham's Tokyo mission. The W.M.S. was organized in 1887, its first president being Mrs. James Lediard: then followed Mrs. Ed. Sheppard, Mrs. J. R. McKinlay, Mrs. Malcolm Campbell, Mrs. I. W. Norton, Miss Tena Anderson, Miss Mary McKinlay, Mrs. W. G. Charlton, Mrs. A. M. McKellar, Mrs. D. A. Hitch (1942). In October, 1937, the W.M.S. celebrated its fiftieth anniversary. Teaching the young has been faithfully performed, through the use of Bible Schools, Christian Endeavor and the Young People's group in which Ridgetown, has also contributed Ontario leadership. Other notable contributions to workers are notably notably that of Dr. George A. Campbell, of Pentwater, Mich., who retired after long and distinguished service in the United States (deceased 1946). Two missionary sisters are claimed from Ridgetown--Mary Lediard Doan and Ella Lediard, both seeing long service in Japan; and Grace Lediard, active in Owen Sound work.

      The church has been substantially supported and owes nothing to any board or agency for its beginning or support. In many years it was the scene of a co-operative gathering or convention. Always a strong local [499] support for such a gathering. The original frame building was rebuilt and dedicated in April, 1906, at which R. W. Stevenson, of Toronto, provincial evangelist, was preacher. Very substantial additions and permanent alterations were made, costing for building and furnishings the sum of $3,500. Important in decoration were the stained glass windows in memory of beloved individuals. Those honored were: Mr. and Mrs. A. Kennedy; Mrs. Isabel McKinlay, I. W. Norton, Arch. McDiarmid, John P. McKinlay, Neil Smith, Neil Campbell, Alexander Sinclair. Mr. Konkle was the minister at the time. The occasion was made a community affair by co-operating churches of the town. In January 1933 Freeman Green passed from a long career of active service to the church; his wife in March, 1942. In 1931 they were the only living representatives of the pioneers. Elders now according to yearly printed report, are Barry McLean, Alex. Greenway, D. A. Hitch, Lorne Campbell, H. N. Collier. Its deacons, R. W. Green (chairman), W. L. Leatherdale, H. N. Collier, Frank McLarty, Clifford Smith, Glen Campbell, J. R. McKinlay, Fred Scott. Its trustees: D. A. Hitch, J. Haston, J. C. Campbell; treasurer, J. E. Campbell, and clerk, H. N. Collier. In 1941 there was a spending budget of $1,900. Present membership is given as resident, 157; non-resident, 92. Even this brief summary of a very old organization amongst us reveals a vast amount of spiritual effort, which must have brought blessing to thousands of souls in the name of the Master.

      The date at which Disciple doctrine penetrated to Toronto is to be conjectured, but it agrees relatively with the time during which the Scotch Baptist churches were at the height of their influence in Canada. There, as elsewhere, the Scotch Baptists were partially introductory.

      The Beaty family, known up to 1895 in Ontario as prominent in promulgating the cause, at least in early days, record that one of their progenitors, James Beaty, Sr., arrived in the village of York, in March, 1818, from Cavan County, Ireland. As he became prominent in public life a few facts are here set down outside of his activities in relation to religion. He soon got a start through joining with a leather merchant; later, he founded and carried on for many years a daily, The Leader; also a Christian Leader, monthly. He was elected to Canada's first federal parliament in 1867, retiring with the defeat of the Macdonald government in 1873. He had a part in founding the Toronto General Hospital, also a bank. During two cholera epidemics which visited early Toronto, he ministered to the sick and buried [500] the dead, when others fled from such duties. James Beaty, Sr., was a man of strong opinions and he was verbally able in their advocacy, especially upon the platform. He walked with the first Orange parade in Toronto. His Christian connection in Ireland was with an established Church, and on his coming to York (later Toronto) he is credited with adherence to "simple Christianity as sufficient"--whatever the words mean. In Ireland he acquired a strong loathing to ecclesiastical institutions, probably Papal, and the sight of a widow being deprived of her cow to satisfy demands for tithes for the Church, set going influences to be reflected for years in activity for human rights. Although politically a Conservative, he opposed to the setting apart of land by the colonial government for the benefit of clergy of a certain church. He united with Blake and Baldwin to oppose the Clergy Reserves. He was married shortly after coming to Toronto to a Miss Armstrong, who was deceased in 1829. Some early arousal of convictions occurred in the matter of his wife's proposal towards baptising their two children. She had them taken to the clergyman, who asked for the presence of the father. After hearing the father's views, he was advised by the clergyman that "he had been in bad company". His reply was "If I have, it has been that of Christ and the apostles." Throughout his life and speech there was noticeable the intolerance of anything "clerical", which colored not only his religious views but probably affected some who succeeded him. The reign of the Bible Index in Ontario may be said to have enshrined his convictions and perpetuated his prejudices.

      From family records, (quoted in foregoing) it is said that James Beaty "won a young man named John Bennett, a hatter, who had been impressed with the views announced by Mr. Beaty at a meeting in a Presbyterian church on Duchess Street." (Where James Beaty derived his views is unknown.) The two were soon joined by a man named "Shanklin" (or "Shecklin"). Mr. Beaty was baptized by immersion in Toronto bay; and a version is that two were baptized, each immersing the other, in the absence of a baptized. The date of this baptism is approximately in the years 1820-5, or certainly before 1828 (Mail and Empire, Toronto, March 6, 1892). They were joined by James Armstrong, a Yonge Street saddler, at whose house for a considerable period the small company "broke bread" and a gathering of some fourteen to sixteen persons assembled regularly at Armstrong's home.

      From J. Ross Robertson's Landmarks of Toronto, published in 1904, vol. 10. page 526, we learn that Armstrong's house was on the site [501] afterwards occupied by the building of the British and Foreign Bible Society which was, to the writer's knowledge, ere that date on or at 104 Yonge Street (it is now in commercial use). The same source states that the congregation was organized in 1838, and that in 1841 it removed from Yonge St. to a frame house on Shuter St. This would be the meeting house established by the union of two cottages that had been brought to a site at Shuter and Victoria Streets. In Toronto City Directory for 1875, the "Disciple meeting house" is said to be at No. 22 Shuter St., south side. (This would be the brick building of about 1863). For years this building was cared for by Mr. J. Beaty, and this reveals his steady interest. While this recital seems to bespeak an original effort, and bears marks of it, other facts must be considered.

      Two other references to the churches of Christians, or Disciples, at Toronto have been discovered by the compiler. The first is authoritative--that of an account of the origin, location, and numbers of members of all congregations in Ontario--which was presented at the first annual gathering of Disciples in Ontario, in Esquesing Township near Norval, June 23, 1843. The report regarding Toronto was "In time not certain: present members thirty-three". (This report by James Menzies of Esquesing, was published in the Millennial Harbinger, August, 1843, page 346.) Our historian, Joseph Ash, in 1883, tried his hand and succeeded with most churches except Toronto. In the Christian Worker, June, 1883, and in the July issue as well, he writes as follows: "About the years 1820-1833 there was a Scotch Baptist church in Toronto. Most prominent in its direction was Alex. Stewart, a preacher, Wm. McMaster, Neil C. Love, James Beaty, Sr., and the Lesslie family", (The Lesslies came from Scotland as Disciples; one, Joseph, was postmaster at Toronto, and the other, James, the publisher of "The Examiner", a daily). "The origin and first name of the church I never could get clearly. From the best information I could gather it appears James Beaty, Sr., Peter Rutherford, Wm. McMaster and others met with Alexander Stewart, a Scotch Baptist preacher for some time. Finally there was rupture amongst them on Calvinism. Beaty, Rutherford and some others went by themselves and worshipped in the home of (James) Armstrong. I think the Lesslie family was among them. This was about the year 1836. In 1842, the late Thomas C. Scott came from Scotland and settled and worshipped among them. (Scott was surveyor of customs for the port of Toronto and was received as a "Disciple" from Scotland). The [502] compiler accepts as authoritative the date of organization as 1838 and the place of the first meeting, 104 Yonge St."

      Very important to the young cause here (of whatever original date) was the presence of two dynamic personalities. On the one hand, James Beaty, Sr., very strong in the expression of his views and determined to make them regnant in the new order in a new country; and on the other, a Scotchman, Thomas C. Scott, who came later and whose zeal for a Scriptural gospel and loyal church cannot be discounted by any known way of reasonable thinking. Both were active in preaching and benevolence towards the cause. They busied themselves in preaching and in organizing churches in the district: and both left behind them evidences of Christian activity in the circles where they moved. But an insurmountable barrier lay between the two men. That difference lay within the proper margin of expediency and opinion, not in the realm of faith, where they coincided. Here we have types of Christians, or Disciples, which were later to be reproduced in numbers. One difference of the cause in Ontario resides in the number of churches which follow the Beaty type of thinking and gather attitudes congenial to it from the American South. Friction existing for years between these two men who as leaders affected the brethren, and a better understanding was urgently asked for. In March, 1863, David Oliphant, in his journal, Banner of the Faith, stated that "steps had been taken to secure a better understanding and agreement". This was halted, however, by a serious illness affecting Thomas C. Scott, and nothing ever resulted afterwards. If the break could have been healed the "Disciple" church, or Church of Christ history in Ontario, might have been different.

      The Beaty congregation on Shuter St. erected a new building, almost wholly the gift of "a brother or sister", by which James Beaty, Sr. is probably meant. David Oliphant came to Toronto for a visit in February, 1863; probably a visit to the annual meeting of the churches made in that month. He relates that he spoke in' the Shuter St. congregation in the morning, and in the evening to the Richmond St. congregation. His description of the Shuter St. building may be read as satirical, but it represents what he approved of and what he saw and described. It was "a tasty, brick building, size 40 x 70 feet. It looked not at all like any of the 40 x 60 buildings that in Toronto are styled churches". It was apparently admired for its severe style: its plain seats and absence of any 'clerical' features; no pulpit, but "a stand for Bible and candle", and "a laver is provided for baptisms". This was exactly the effect that Tames Beaty, Sr., intended to [503] produce: that Shuter St. building was not a "sectarian" church and had none of the adornments and appearances that ministered to 'clerical' ideas, all of which were mere overhang from the papacy. Long after the congregation moved away from the site, a generation or two of Torontonians viewed the building with no idea that it had even the accessories mentioned in connection with religion. Thus, outwardly, the church of the supreme Beaty type conformed to the idea that Christianity and its efforts to reproduce itself in this modern world should always be strictly other than these popularly received. The spiritual counterpart of this idea lay in what was preached from the 'stand' within. And that was, in a word, the uncompromised wrongness of everything visible in the religious world, and the corresponding rightness of everything taught in a literalistic, uncritical organization.

      Shuter St. seems always to have been "tempest-tossed". In The Adviser, October, 1864, it is recorded that certain "highly esteemed brethren" had withdrawn from it.

      The writer has been able to identify but one living person who has worshipped in Shuter St. and that is the late Mrs. Donald L. Sinclair, of Toronto, who as a child heard references to the speaker of the day as either "Lawyer Beaty" or "Leader Beaty"--the latter being James Beaty, Sr., the former being James Beaty, Q.C., M.P. The latest appearance in print of Shuter St. was the Bible Index, August, 1875, when two persons were declared to have been immersed.

      An inspired report of Louisa St. church, in Toronto Telegram, states that the congregation removed from Shuter St. in 1876. The chronicler's last words regarding Shuter St. congregation are a note as to the demolition of the building in the next century. Over the entrance loyal Jas. Beaty, Sr., had cut in stone a text from John 8:31: "If ye continue in my Word then are ye my disciples indeed." This stone lay rejected of builders and one who loved the old paths, though modern in his thought, bought it, and in time Benjamin Kirk, elder of Hillcrest congregation, gave it to the Strathmore Blvd. congregation, where it is fitted into the structure to carry on a loyal tradition.

      The following is a description of the peculiarities of this early Toronto church, taken from Robertson's Landmarks of Toronto, vol. iv, page 526. "They have no ordained ministers, holding that it is the right and duty of each converted male to prepare himself and to be ready to exhort, admonish, and edify his brethren. They have no creed, no articles, no [504] confession of faith other than the text of the New Testament. They follow its teachings and none other, and they consider it wrong to accept or teach any doctrine that is not found within its pages, etc." This somewhat limited statement has marks of Scottish Baptist practices.

      The course of the first church (if it was the first church, or second-depending upon whether or not the Scotch Baptists were earliest, was to be broken by the defection of either the Baptists or the Calvinists, or a new group which withdrew in order to worship elsewhere, choosing a location nearby on Richmond St., south side, just east of Victoria St. The date is unknown, but it was well established in 1850. The brother Kirk, just mentioned, told the writer that in point of location the early communion table would have been spread just about where Shea's theatre has its back-stage. This chronicler believes, from sources tedious to disclose, that there was little if any difference in the truths presented by either group: the separation was over the fact of a scriptural Diotrephes who "loved the pre-eminence". The new group went loyally upon its way of witnessing to the new ideas of the Disciples, making Disciples by "primary obedience", although that phrase had doubtless never been thought of, and if it had been, would have been scouted as unscriptural. But the congregation had elements in it that were looking to more progress than had been made in a decade or two so far. It is to be noted that at a Co-operation meeting in the year 1870, Thos. C. Scott represented the congregation of Richmond St. The group there cannot now be identified in document or print, owing to reports of co-operative work mentioning Toronto only, without specifying congregation. Richmond St. disappears from print after 1874, or thereabouts, according to imperfect printed records. This fraternal "difference" apparently did not debar from fellowship and both leading brethren are to be noticed in appearance at various churches, both carrying on the practice of speaking. While there was a chasm, still Christian faith and sentiment sometimes overruled it, since fundamental faith was not over-ruled. Jos. Ash, in the Christian Worker, (July, 1883) states that Wm. McMaster (later to be Hon. Senator McMaster) left the early group of Disciple or Scotch Baptists, dominated as it was, and went to the Regular Baptists, in later years founding McMaster University. Again, it may be said, we have seen the current of history making a new channel, probably owing to it getting around an obstruction. Once a trickle diverted, a flood thereafter? [505]

      Shuter St. and Richmond congregation carried on for some years. There are memories of disagreements and difficulties which finally cost the Shuter St. church the property, probably owing to termination of the owner's career as a publisher and politician. There was another swarming possibly of younger people from Shuter St., led by James and Robert Beaty, nephews of James Beaty, Sr. They went a short distance to Yonge St. and began services in Albert Hall, 191 Yonge St. This is believed to have been about the year 1874. As mention of Richmond St. disappears, it is possible that some from that group joined. The fellowship was as yet unbroken by division in a real sense. But there always seems to have been a stern desire to make progress faster. At this date there were said to be about fifteen thousand Disciples in Ontario. To make real progress there must be unity, and the lack of it has been the immemorial handicap of the Churches of Christ in Canada. As one strong worker declared: "We have too much democracy run to see" (R. W. Stevenson). But these Hall disciples expressed a real unity with Disciples in distress who were in Kansas. They sent them $100 as a love gift, in February, 1875.

      The movement to the Yonge Street hall was short-lived. Soon another trek occurred; this time to Alice street nearby, then a favorable location for a church. The site chosen was on the north side, a few steps west of Yonge St., a lot being bought. Again two houses were joined together, making an auditorium capable of accommodating 120 to 150. It is likely that some popular strength was developed at this stage, but unfortunately no records are available, and the compiler is determined to stick to known facts.

      The Bible Index records the foregoing, in 1877, page 75, stating also that the name was to be "Alice Street Christian Church." The present generation knows nothing of the Alice St. congregation, although a printed notice of meetings being held by O. G. Hertzog appears as late as 1876. Still another off-shoot is to be chronicled.

      This street was to the cast of central Yonge St. neighbourhood, South of Dundas St., in a good section. A brick house was erected by Thomas C. Scott, who was a man of some means and whose later benefactions to co-operative work were quite substantial and lasting (also those of his wife). Mr. Scott was an able man, a man of probity and, judging by publications at his death, he was one who served his generation in a loyal and efficient fashion. Notices of his preaching efforts are to be found in other stories of churches. He was the head of [506] Pembroke St. church, as James Beaty Sr. was of Shuter. Both were actual builders of the structure. He was its principal teacher or preacher, though younger men assisted; one of them being Wm. B. Malcolm, later to be associated with Denison Avenue and Cecil St. congregations. Other families were the Kirks, the Learys, the Culps. Mr. Scott was always looking afield and he would go to outside districts like King, Pickering, and Vaughan, and give a Sunday's service as preacher. But that was somewhat hard upon Pembroke St. The folk of that congregation were hard to be convinced that such lay leadership as existed could be responsible as promoters of a spiritual ongoing. And there is nothing in the New Testament to indicate that any preaching, save by well qualified persons, ever made a worthwhile attack upon the strongholds of evil. It is true that, through Scott's influence probably, Pembroke St. became a co-operating church from Toronto. Shuter St. never seems to have contributed anything save individual effort. Up to 1877 Pembroke St. was a power, yet the death of T. C. Scott in January, 1877, was a great blow, from which it never fully recovered. Scott owned the building, but in his estate the church lost it. Fortunately it was sustained for a time through the work of Hugh McDiarmid, who entered as a graduate from Bethany College and proved himself, for about ten years, an intellectual leader such as the Disciples had not yet had. According to a note in Bible Index, June 1875, McDiarmid was evangelizing in Pembroke St. at that time; and he was to enter upon prolonged absences in the evangelistic field. In June, 1875, James Black said (Bible Index) there were 150 additions to the cause in that month. For some unexplained reason the city was not capable of responding to evangelism as was the country. McDiarmid did great work in the province up to 1882, but Pembroke St. languished at the death of Scott. In the later months of 1877 it was still co-operative, giving to such funds, and yet asking co-operative aid as well. This introduces a new note in the progress of the cause in Toronto. With the final disappearance of Pembroke St. there came a lull in co-operative work and aims, and not until a restlessness And strong desire to magnify the cause got under way, did a release to impetuous Disciple spirits find play. It was in the early eighties that co-operation again became an efficient method.

      This historic church was situated at the S.E. corner of Louisa and Albert Streets. Here the Beaty church continued from Alice Street location, attempting somewhat- larger premises, which doubtless indicated growth. Here too, James Beaty's two nephews were to [507] succeed to pre-eminence. James Beaty, Sr., was then aged over eighty years. His death occurred in his 94th year, on March 5th, 1892. Robert Beaty the elder, was a broker; but be gave much time to his church and was a leader for fifty years. James, his brother, received education for the law. Both were baptized early in life. As brothers in the flesh they were strongly united in their religion. They were to carry the banner of conservatism during their lifetime. According to Robertson's Landmarks, p. 527, a Reformed Episcopal church building at Louisa St. and James St. was rented in 1876. The picture there published indicates that the Beaty brothers acquired a "churchy" edifice that would have shocked the sensibilities of their uncle, during the years 1879 or 1880. In the year 1883, the writer attended Louisa St. regularly for some months and came to know its leading personnel, particularly the Beaty brothers. At that date James was a Q.C. and had been mayor of Toronto and was a member of Parliament. Others of that somewhat socially aloof congregation were noted in an article in the Bible Index. These were Dr. O. S. Winstanley, Thos. Campton, Edward Trout, C. C. Pomeroy, George J. Barclay, John T. Wilson, (who was treasurer). He was the only officer mentioned, but James Beaty, Jr., was the "ruling elder" if elders had been accepted, which they were not.

      The Bible Index was asking the co-operation of its readers, in order to secure a glimpse of each congregation in Canada. Of Louisa St. the following appears:

      "Meetings: Lord's Day, 11 o'clock a.m. for the worship of God and mutual edification; at seven o'clock, p.m. to preach the gospel; Wednesday evening at 8 o'clock, for prayer, reading of the scripture; Sunday School, Lord's Day at 10 o'clock a.m. Membership about 100." In an advertisement in the Index the church was called a "Christian Church". The following appears and is quoted as significant: "All invited. All Welcome. Seats Free. No collection asked from visitors. An open Bible. Free speech, within order and propriety. No clergy and laity." Situated on some of the most valuable ground in Toronto, within a few minutes walking distance of its prominent buildings, and especially within a few years of Holy Trinity church, (now a century there)--this bid for notice from "Toronto the Good" in a 'city of churches', was a bold if unattractive, one. In view of the congregation's aversion to anything savoring of clericalism, to the writer the bell of Holy Trinity always seemed to have a merry controversial jangle, directed towards its coldly democratic neighbor, Louisa St. The services to strangers had an austerity about them hard to absorb. Louisa St. was [508] exclusive both socially and religiously; and when some visiting scribe from a paper came to write up his findings he usually made "copy" that demanded a good deal of reproof from the Beaty journal. This conservative congregation served the Church of Christ in Toronto in days when there was no other; that is, after the removal of the candlesticks of Richmond St. and Pembroke St. (for explanation of which see ante). Louisa St. had a baptistry and its owners were hospitable to any who sought Christian baptism. This served the West End cause before it had a chance to be prepared for baptisms. Its membership was composed of persons for long connected with the Church of Christ, or the Disciples, and especially those answering the doubtful descriptive word 'conservative'. To the writer its tone and teaching corresponded with nothing so much as the description of a Scotch Baptist church.

      The original leader of the Beaty church, in the lifetime of James Beaty, Sr. was described by Jos. Ash as a 'peculiar man'. He was greatly devoted to the word of God and desired to bring everything to that standard. Early in life he contracted a great dislike to that class of men who delight in being a separate class of men from their brethren, and call themselves 'clergy' and their brethren 'laity'. He saw so much of their 'lording it over God's heritage' and despising the poor, that he took strong grounds against it. Having such an aversion to the 'kingdom of the clergy' among the sects, he became very jealous of any proceeding, action, or teaching among ourselves that even squinted that way. Sometimes many of our own brethren thought that he laced too tight and stood too straight on that subject. This was the school in which James and Robert Beaty were educated". This judgment is from the Christian Worker, July, 1883, signed by Jos. Ash; and that writer today would be reckoned as mature a "conservative" as any living. But historically and every other way, he spoke the truth, for the nephews inherited the convictions of their uncle, since they devoted a generation of effort to carry on the fight against "sectarianism", and for a New Testament church polity in which. every act and thought would require sanction by an authentic scriptural plan. Just here is the line of demarcation separating those who ask for literally an authentic and entirely scriptural prescribed form of worship, and those who interpret the New Testament as a record of how the early disciples, under divine guidance, recorded their various efforts towards fulfilling Jesus' brief command: "Go preach and teach." The word 'fight' occurred naturally in a preceding sentence: but it seems accurate and not otherwise. There is a [509] Beaty family tradition which says that four of the early family in Ireland "died while defending a narrow pass". Here again analogies run true to blood and training.

      Old Louisa St. had other pioneer blood in its members, in the persons of John Trout, Edward Trout, and Alexander Trout. The former was the founder of the Monetary Times, and the second its manager and later proprietor. Both John and Alexander appear in records as very capable speakers. These men were sons of William Trout, the pioneer elder of Norval, (Esquesing twp.) church, and of Meaford and other churches as well. He was an earnest and energetic leader, typical of the best of the pioneers of the early 'forties' and later. Louisa St. church, at a date prior to 1870, had within its membership another son of a pioneer, Norris Black, eldest son of elder James Black, of Eramosa.

      Many things crowd for notice as the writer endeavors to record what is appropriate, and one must be mentioned, even though it is not attractive. It is a personal reaction--perhaps therefore not history. To a young man seeking light, comfort and direction from what was practically a Scotch Baptist church, the services, with their profusion of layman efforts, unaccompanied singing, and emphasis upon a literal copying of the early forms of primitive churches mentioned in Acts and Epistles, were cold and unattractive. This severe form of service (used and valued only because it was supposed to be a true example of a divinely sanctioned order), was regarded as cheerless austerity quite lacking in spiritual appeal. The preaching effort seemed solely, aimed at the destruction of the false gods of 'sectarianism'. Yet I loved the good people of Louisa St. with their fellowship for a young man who needed friends. Surrounded as Louisa St. was by large churches generally well filled, it seemed to be but a sort of citadel refuge against a popular error called 'sectarianism, and lacking any element of valiant attack, free to move alertly and co-operatively in the field of religious effort--which also is a sign of N.T. vitality. A hearer at Louisa St. was always mostly impressed with a stress on the impeccable purity of the truth presented.

      On March 1, 1900, Louisa St. moved to a church building formerly used by the "New Jerusalem" congregation, on Elm St. later on, most of its membership joined with the Bathurst St. congregation, but a few consorted with Cecil St.

      The Disciples in Ontario by 1880, had passed through a decade of [510] uncertainty, and, dissatisfied with the progress, owing to the waning power of old methods, were asking for a forward move. The cities began to invite them as fields of fruitfulness, where many 'souls' were assembled. Hitherto they had been a country folk, with but small representation in Toronto, and smaller in Hamilton. How small, too, was their ambition, yet it was the measure of their strength always to "put a good man in Toronto". That was a slogan that had to gather strength and be tested by some years of steady, co-operative giving. Let us see how it unrolled slowly with the years. Louisa St. was the only remaining Church of Christ we knew in Toronto.

      The first move was made by a small group engaged in running a union Sunday School in a brotherhood Hall (Occident Hall, Queen St. at Bathurst St.). One of the group had been a member at Louisa St.; this was Christopher C. Pomeroy. There was also his brother, C. Edward Pomeroy, who had come from Coburg, where one of our earliest churches still stood. The two Pomeroys were for some years the virtual leaders of some who lived too far from the centre to attend Louisa St. There was a desire to have a worship centre in Toronto, where friendly social attitudes, music, and a warmer 'mission' spirit might win recognition for the Christian cause. It could not be said that Toronto lacked churches; but it bad not one that the group (perhaps dimly) felt to be their understanding of the gospel spirit. At least this is the interpretation which the writer feels represented the general attitude of the group when he learned of it, and began to attend its services after its three years of organization in October, 1885. All through later years, the memory of that early stimulus to promote a mission, amidst stern and often unyielding problems, has provided inspiration and enabled him to understand how many other vital religious organizations have arisen. And may he add, and be pardoned for a personal note: the sharing of the fellowship of certain Toronto Churches of Christ, and having a hand in active service therein, during that time and since has provided the urge to secure the records in this book. In a word, the felt religious need provided a challenge. Challenges are what keep the individual and the world moving.

      Nevertheless, it took the faith of a group of twelve men and women to make the first start. It was under the direction of C. C. Pomeroy that they met in a small room in Occident all, on a wet evening, February 16, 1882, and eleven of them signed their names as baptized believers to a charter membership roll; two persons not present were afterwards added. [511] The list reads: C. Edward Pomeroy, C. C. Pomeroy, Chas. Gentleman, Jos. Stack, John Beaty, Mrs. J. A. Pomeroy Lee; Mary E. I Pomeroy, Elizabeth Leary, Annie Leary, Eliza C. Black, Annie Black. The first resolution placed on the books was that the congregation should exercise the right to take such action as appeared to be wise and needful, and that every member should have a personal share in this privilege. On Sunday, February 19, there was a gathering of over thirty people in a carpeted room, and James Kilgour preached, both morning and evening. The Lord's Supper was spread for the thirty brethren, which represented the available charter member strength. The next Sunday, C. Edward Pomeroy was preacher and the use of supply preachers was continued for several years. Baptisms were occasionally the result, conducted at Louisa St. Of great importance was the fact that brethren could meet on the Lord's Day and enjoy fellowship. Fellowship is never sweeter than in times of endurance.

      In the weeks following are noted these speakers: Charles E. Pomeroy, Alex. Anderson, George Clendenan, George J. Barclay, and Hugh McDiarmid. On March 19, the first convert was welcomed in the person of Joseph L. Leary. Bro. Leary became a typically worthy church worker in every branch of service. On April 15, 1892 he became a deacon, and was for many years an elder in Hillcrest Church. (He passed on in March, 1945.) The second to follow was a sister, Ada Leary, who devoted many years of service as teacher and leader of young women in Cecil St., and Hillcrest.

      In the Christian Worker, March, 1882, an appeal was issued to the province for assistance to enable the brethren to put an evangelist in the field "to make Disciples". The parting of the ways is evident here, a breaking with the past. For too long had there been no wider aim than to meet for the weekly observance of the ordinance and enjoy "fellowship", listening to exhortations directed more against the sin of "sectarianism" than admonitions to adorn the Christian virtues; and never omitting the emphasis upon particular obedience to scriptural formulas, which provided a capital charge against the "sects."

      The name "Church of Christ", Occident Hall, was chosen quite early. Growth in members began to follow. By March, 1885, there were fifty-four names and the adventurous congregation decided to rent a vacant church building on Denison Avenue, at Queen St. The Ontario Co-operation sent James Lediard as evangelist and to do pastoral work. A board of managing brethren was in being, with scriptural elders and deacons in [512] charge. The work of decorating and furnishing the new church property, and, putting in a baptistry, was soon accomplished, and the congregation had a happy removal there on February 16, 1886. It was a time of rejoicing and of great expectations. Those who remembered the books of Ezra and Nehemiah thought they now understood those writers more perfectly. To look back upon this time conveys an impression of earnest activity not too frequently found since, although similar changes were later to occur to many in the group. Reason: we were a "mission" church, with the duty and hope of laying deep foundations for the kingdom in Toronto. In time, after serving us well, James Lediard passed to other charges, and a "man for Toronto" was found in John R. Gaff, of York, Pa. He came in January, 1888. He was a wise and godly man, with amiable characteristics and qualities of leadership. He devoted his whole time and was thus able to make an earnest effort. He effected organization also: something new in a Disciples' church to find a building committee, a music committee, and also a financial committee. A choir was directed by C. C. Pomeroy, whose talents lay there and in other quarters. A Sunday School was soon followed by a Christian Endeavor Society-that organization then coming into prominence. The Co-operation further helped by sending evangelist C. W. Martz, of Indianapolis, Ind., and this brought returns in membership. A grant of money towards the preacher's salary was given, for the little church had assumed in the eyes of the province the position of 'child', to be cared for. This new challenge, in turn brought out consecration from many whose ideas of church work were thus broadened. Denison Avenue developed two men who must be mentioned. They were W. B. Malcolm and James D. Higgins, who were long to be associated with the church as towers of strength. Dr. James McCullough was another. These three were known intimately by the writer until, after years of service, they passed on. By January, 1887, there were 161 names enrolled. In February, 1887, the church bought a lot on Cecil St. and trustees were appointed. In the early eldership there were James Menzies (of old Esquesing church), James Stewart and John Smart. In April 1887, Reuben Butchart was appointed deacon, somewhat prematurely he thought. George J. Barclay served as lay-preacher for some time.

      In September, 1889, a number of brethren withdrew from us over what they felt to be fundamental differences of opinion as to how a church should be conducted. This meant mainly eldership rule and no instrumental music. We lost old and respected leaders like elder Menzies and [513] James Stewart, John Smart, and George J. Barclay. There were afterwards to function in a new West End effort, called at first Spadina Avenue, Wardell's Hall. There had to be feelings of regret, but there was no antagonism nor loss of fellowship. Soon plans for the construction of a church building to cost $15,000 were completed and another great step forward was in progress. In the same year (1889) the forming of Keele St. took some of our members.

      Before passing on let me add the point that always comes at the end of one's recollection of a church period: its personnel. The young people were remarkable for leadership. Out of the little group came three preachers and a foreign missionary, an educationist--and a layman fitted to wear until the end of time. The group were: John and Donald Munro, preachers; David Rioch, preacher and missionary to India; Clayton Crawford, preacher and nephew of the Donald Crawford of P.E.I., and Benjamin Kirk, who "paid expenses" by being a plumbing inspector but was himself a Christian philosopher and leader. Duncan A. Sinclair, defeated from entering the ministry through ill-health, gave his patrimony to help found the Sinclair Education Fund. All this, and much more too, lies without notice in the small church group battling for the Lord's cause on a somewhat dull street. (The story is continued in Cecil St.)

      The strong impulse towards expansion in Toronto then existing found another outlet in the western part of Toronto, then called West Toronto Junction. It was in the main started by Disciples too far removed from Denison Avenue, in those days of no Sunday cars. Perhaps the central figure for a time was that of Alex. McMillan, a college student for the ministry, and one who later figured in church building in London, Ont., Winnipeg, Man., and Saskatoon (which see). His energy was just what was needed and he reported also, in the Ontario Evangelist, that the "people had a mind to work." Following usual procedure, the group met for about a year in a hall. Building activities proceeded so rapidly that twelve months from the first public meeting (August, 1889) a fine brick edifice was ready for a congregation to settle down at the corner of Keele and Anette Streets--a corner wisely foreseen as a coming centre, as it is today. Few churches have so favorable a location, and it was in some part a better location for many who were either members of Denison Avenue, but hampered by distance in attending.

      They were fortunate in securing a young man who had just turned away from a lectureship in Toronto University in order to preach the [514] gospel. This was John Munro, an honor graduate of the University of Toronto. He hailed from Kent County. (There were two brothers of his that were preachers--George, who preached at Erin, and Donald, who later preached at Wychwood. George was for a dozen years our publisher. That is, a brother who out of meagre salary, undertook the risk of publishing a paper in the interests of the cause--and bore the usual result without complaint.) So, the preacher was ready for the dedication of the church, which is unusual and indicates the spirit of work that then possessed the cause in Ontario.

      On October 5, 1890, the handsome new building was dedicated to the work of God. The preachers were E. J. Hart, of Ohio, J. R. Gaff, preacher at Denison Avenue, and George Munro, of Erin. A fine audience and favorable press reports gave them a good start. The building is capable of seating 250, and it has had its share of seating other than congregational meetings, in the pursuit of co-operative work. The church received through following years much necessary financial support--for self-supporting churches do not spring from wish-bones.

      It may be worth pointing out to this generation that twenty years after consecrating himself to the ministry, and fulfilling a long service at Grand Valley and other points--along with acting corresponding secretary for years--the preacher was obliged, owing to a growing family--to enter the teaching profession, at Hamilton, where he became the head of a school. The remedy lies in the whole membership realizing a deeper and wider conception of what Christian connection is with the cause of Christ in a struggling--and dangerous--world.

      Four names were given as being "responsible brethren" at Keele St. They are Dr. G. Clendenan, D. W. Clendenan and R. J. Leigh. They are mentioned to show, from their convergence here, that the province was interested and sending its members cityward, and so there was a need for their being provided with worship facilities. The Clendenans were from the Niagara district, related to the Amos Clendenan so often quoted as a laborer in the decades following 1830. Another, not mentioned here, George, was for years a preacher in the province. Daniel W. Clendenan gave the land for the building. Robert J. Leigh came from the King Church, York County. Alex McMillan, who came from Erin Tp., did considerable preaching too, beginning as a student at Denison Avenue. Another important man at the beginning was H. T. Law, of Meaford. For some years at Meaford he was a joint-publisher of the Christian Worker, often quoted [515] in these records. In its pages were preserved for all the unique "Reminiscences" of Jos. Ash about all the churches in Ontario. In R. J. Leigh, the church had a tower. For thirty-seven years he was treasurer, until his death in November, 1926. Amongst his gifts of loyalty was a hand-carved table for the communion. His son Leonard Leigh, has succeeded in his office.

      The early years of Keele St. were filled with struggle, in fact in the writer's memory, struggle has been a constant part of their heritage. The site of the church ought now to be immensely advantageous over early years of small population. John Munro's ministry ran to May, 1898. He was a faithful pastor and directed the work towards full co-operation with organized work. Elder John Marritt was a capable leader and lay preacher, in times when there was no pastor. Beginning about 1891, H. T. Law gave for years fine leadership in his consecrated way. The year 1898 brought 27 additions and $1070 was raised for a total. The pastor was R. J. Bamber, who also served another year. In Dec. 1899, the membership was 79. The officers were, deacons, Dr. Clendenan, F. J. Anderson, A. McMillan, Enos Campbell. Apparently the work of women had not yet got started. By 1900, the church advanced in co-operative ways until $138 was contributed to missions. In 1901, evangelist E. S. DeMiller's meetings resulted in 16 additions. Oliver McCully served as pastor from 1902 to 1904, the membership numbering 85. A. N. Simpson of P.E.I., became pastor in 1907; he had two short pastorates. That year $1000 was raised for church debt; 15 being added, the membership was about 100. The years to 1910 are scant of record, but C. A. Donnellson then became pastor, and Wilmer Munroe succeeded in January 1912 and gave three years of fine service. (He and Mrs. Munroe had served in India for three years--Women's Board.) In June, 1915, W. Sperry succeeded as pastor; membership 106, and the church gave $112 to home missions, and $11.28 to foreign. In September, 1915, Evangelist Organ held a meeting, with sixteen added. Again debt raising was stressed. Wallace Tuttle held a meeting in October, 1918. In January, 1919 Jos. Mackenzie became minister and co-operative work receded; but C. R. L. Vawter's meeting brought in 40 additions, costing the church considerable expense. By June, 1920, the membership had grown to 152; raised for all expense $1959; gifts to home missions $2.86, to foreign, $151. S. J. Mathieson's meeting in that year brought in 21 additions and the church lighting was improved. In 1920, W. E. Harman held a small meeting. Records here are scant but in 1930, Leslie Doerschug was pastor. [516]

      Another meeting by W. G. Charlton brought forth 11 new members. For about three years, Roy M. Johnston did a faithful work up to April, 1934; and H. J. Bass succeeded in November. The church expressed itself strongly in appreciation of the heavy financial assistance given by the Ontario Board of Co-operation during the many years to date. Average attendance then, mornings 64, in the evening about 100. Evangelist W. C. Cole held a meeting in May, 1936, with twelve baptisms resulting. In February, 1927, the labors and influence of Charles S. Armitage and his wife were recognized, extending back to 1915. For some years Fred P. Higgins and Herman A. Stephens, were upholders of the stakes of service. Bro. Bass left in 1936 and the church carried on alone, as it had often done. In November, 1937, C. H. Phillips, of Alberta, became minister. His ministry resulted in some baptisms and a very vigorous debt-raising campaign, paying off about $400. during the first year. By January, 1940, membership had increased to 151. This included some forty persons who came from Central Church. The pastor reported the organization of a church Bible college for ministerial training, with ten students; also there was begun in a north Toronto district (Broadway Avenue) a Sunday afternoon preaching service, since discontinued.

      The official report indicated that there was fellowship with ten missionary and benevolent undertakings, with a total gift of $596.46 for the same, but they were all outside of brotherhood co-operative agencies. In January 1941, freedom from co-operative agencies was attained, and the Ontario Board of Co-operation's mortgage being paid off, the event became a "mortgage burning". Officers for some considerable period are: elders, A. J. Thomson; deacons, Leonard Leigh; clerk, G. M. Sinclair; trustee, Alex. Bridgen. Keele Street has financed beautification of its property in addition, on its important street situation. It is now in a position to undertake more for outsiders. May its outlook and activities increase and broaden. In 1940 there were 23 additions, 10 losses. Bro. Phillips closed his work about June, 1943.

      On March 15, 1891 (an ever memorable day for those interested), the congregation from Denison Avenue on Cecil St. near Spadina Avenue, dedicated a new white brick structure, of impressive style, as its church home. Dedicatory preaching was done by F. N. Gilbert, of Cleveland, O., an eloquent speaker and writer who was then prominent. F. M. Rains, of coming Foreign Christian Missionary fame, acted as financial pleader, and the scene was new and very [517] successful. George Munro, one of our provincial leaders, spoke in the afternoon. Our sense of venture, and yet of some attainment, was then very strong. At last we had become a people, with a church home of our very own. Gone were memories of ill-equipped mission hall days, and a revamped church building. We were now launched on the task of winning some section of Toronto for Christ and His church. And we had the province behind us, with some early financial aid, long continued as was needful, and with the interest of country churches that here was a church home where Ontario sons and daughters might be cared for. Cecil St. did enjoy this privilege. In the decades following, there was a decided trek citywards. The writer recalls his reckoning that up to 1907 the church had sheltered within its membership over a thousand souls. Our first pastor, J. R. Gaff, followed from Denison Avenue and on his retirement had baptized 79 into the faith. He was succeeded by A. W. Conner, of Irvington, Ind., who with great enthusiasm organized the biggest revival ever held so far. It cost more as well. George H. Hall, of Africa, was preacher. Its results, forty odd souls, were not great, yet much was learned in co-operation methods. J. E. Ebben-Powell, an Australian, had a short ministry, succeeded by W. J. Lhamon, of Ohio. He labored to July, 1897, and is credited with 63 baptisms and splendid pulpit ability. He entered into college life in Missouri, as Dean of its Bible College. Then came Charles T. Paul, of Bowmanville, a language teacher in Toronto, who found Christ calling him as a youth through the songs of a Salvation Army group. He was later to receive Christian baptism from us, but he never heard of the Disciples until Petrus Rijnhart of Tibet, wrote to him about this wonderful people whom he had discovered whilst on his way to Tibet as a missionary. Paul was holding the ropes for the Rijnharts--Dr. Susie and Petrus. Charles T. Paul served as minister until January, 1900, with thirty baptisms to his credit--and more than can be condensed into brief language. He was the 'beloved pastor', whose tenure of life seemed short, yet he was to leave us and be a professor in Hiram College and later organize the School of Missions, at Indianapolis, for the training of hundreds of missionaries. There seemed to be nothing he could not do. A most wonderful linguist, he was a public speaker of the choicest style. As a writer, he could have made his mark. His co-operation with the writer in 1897, in founding the Christian Messenger, can not be forgotten, serving for two years as editor. His abilities were seemingly miraculous. And he came to us at a time when we sorely needed a preacher, and he, a Canadian, exactly filled the place. [518]

      S. J. Duncan-Clark, a new Disciple from conviction, succeeded and seventy baptisms are the result of his labors. He was a Torontonian, and gifted; he too went to the States, in June, 1903. He afterwards became a successful editorial writer in Chicago, dying whilst in Toronto on a visit, about 1938. His successor was A. T. Campbell, an Australian, who began his ministry in September, 1903, and ended it in October, 1905, with 18 baptisms to his credit. All these years Cecil Street continued to grow, receiving many new-comers from the country. The late Rufus W. Stevenson, evangelist with a record, was pastor until February, 1906, when J. M. VanHorn, of Ohio, came to us. He baptized 26 during his first year. In February, 1908, he retired, after having done much to stabilize the growing work. During this period a Sunday School building and parlors had been added. When without a pastor, the church had continued actively for the space of a year without check. Then C. O. Reynard, of Hiram, O., was called, continuing to 1914, at which time the church had a membership of 362 and the congregation raised for expenses the sum of $5,909, and for all missions $1,455.40. In 1912, the church began the support of Mary Lediard, in Japan. George Quiggin, from England, became minister in 1914, but retired in 1915, owing to war-time difficulties affecting him abroad. A. L. Cole, of Carthage, Ill. was called in October, 1915, and a pipe organ was installed in the church. C. A. Brady, of Pennsylvania, succeeded, and continued a faithful ministry until the union of the Churches--Cecil St. and Wychwood. The date of this union is Jan. 11, 1921. Practically alone in Toronto, Cecil St. Church organized the entertainment of the International Convention in 1913.

      In this brief chronicle there can be little space for personalities however engaging. But contributions to the cause were made by W. B. Malcolm and J. D. Higgins as elders, the latter treasurer for over thirty years. (He was also president of the Co-operation for a term.) Men like Donald L. Sinclair, H. J. Archer and Charles L. Burton were strong in Sunday School leadership. Dr. James McCullough (hailing from the Everton church) was an elder during the entire existence of the church prior to Hillcrest, and he continued there until his death, respected and beloved. J. M. Laws, from Jordan, served as an early elder, from 1890 to 1897; and Edmund Kilgour, (a son of James Kilgour) was an officer for four years prior to his death in 1898. His son Hugh B. Kilgour entered the ministry out of Cecil St. Mrs. W. B. Malcolm was a S.S. and Missionary leader. Ada Leary conducted for years an afternoon junior Endeavor School, a unique [519] Bible. study group. Fred Page Higgins led splendidly as an early organizer of boys' classes-before the term 'organized class' had place. The young women organized a mission study group (the Bethany Class), and supported African evangelists for many decades. As years went by, C. L. Burton's influence was felt in management. It was due to him that the congregation became interested in quitting a site that had for racial reasons become almost untenable for English-speaking folk.

      Cecil St., too, about 1890, was the home of the first short-lived Toronto College, which removed owing to the fact that in this instance the 'East' and the 'West' did not meet. The College did better at St. Thomas. Cecil St. had a Wednesday evening prayer meeting during its entire existence. That was a place of preparation, of strength, of witnessing, and of social gathering with a fraternal power seldom enjoyed. It was a training ground as well. Sometimes, on unpropitious evenings, "angels unawares" were entertained; big visitors, old boys like Dr. George Campbell, of St. Louis, lured back to a sight of their own province and brethren, or (an instance) of Zach. Sweeney, after his return from Turkey as ambassador and a familiar visit to "Bro. Lloyd George" of London. At its very last meeting Jos. Reed, from the Soo, dropped in to fraternize. On occasion of his visits in travel, George H. Stewart, of Winnipeg, became familiar to some. There was a great "soul" to Cecil St. which some recall with joy. Its existence proved a great investment for the Ontario Co-operation, for financial burdens to the extent of 40 to 50 per cent were borne by the once mission group. And from Cecil St. sprang also Wychwood and St. Clarens Avenue (Central) churches. Eventually we sold out to the Jewish people and the Old and New Testaments were reversed on that property. (The compiler apologizes for the recurrence of so many "we" passages and atmosphere in Toronto history.)

      Bathurst St. church, in the opinion and regard of all Toronto disciples, has been the leader in the Beaty tradition and it has had a prestige equal if not exceeding old Louisa St. It affirms its loyalty to the Restoration Movement. This prestige has been shared in by numerous church groups in the province, and it has often been the home of the "June meeting" of the conservative brethren. Although working apart from other groups mentioned herein, its leaders have been personally known and respected (and fellowshipped with) by other groups. It is a regret that co-operation has not resulted, though diligently sought. One exception occurred by the women, in the Sisterhood of Churches of [520] Christ, Toronto. Bathurst Streets' beginning, dates from September 1889, when about thirty disciples withdrew from Denison Avenue Church of Christ, almost entirely on the question of music in worship, of eldership rule, and the establishment of another group whose aims were mainly the perpetuation of 'mutual edification' methods. The leaders were several elders from Dension Avenue; James Menzies, William Forrester, George J. Barclay; and James Stewart, a deacon. The origins of these may be of interest. James Menzies was of the pioneers in the Esquesing church, dating back to a Scotch Baptist origin, 1820; William Forrester, a Scottish Presbyterian, who came to Pickering in 1847 and received light from George Barclay there; and George J. Barclay, of Pickering. These were all from Louisa St. originally. John Smart and his brother William, were Scottish and came late (1886) to the Toronto group. Of all these, the one who lived longest and came to exercise more influence than the average in Bathurst St. was James Stewart, whose decease on June 20, 1935, was deeply mourned. Others who entered in 1889, were Thos. Riley, Thos. Harris, J. F. Abercrombie. Their beginning was in a hall on Spadina Avenue; and they continued in Brunswick Hall, Brunswick Avenue, until increase in the congregation to about 225 members made a building desirable. This the growing congregation managed by November, 1902, when a fine brick structure was opened on Bathurst St. just above College St. Secretary T. Patterson, in notes kindly contributed, remarks that "in 1900 Bro. W. D. Campbell came to co-operate with the church in its labors for the Lord. The good work so prospered in his hands that in two years the congregation desired to build a house of its own." The same W. D. Campbell (affectionately known as 'Willie' Campbell) as the reader may notice, functioned strongly in Ontario as evangelist and actually was in its front rank for speaking ability. He had a quite remarkable power As a speaker on religion. Campbell retired to Detroit in 1904, where he had previously served the Plum St. Church. It is in harmony with this fine record to note (see "History of the Plum Street Church of Christ, Detroit", P. 58) that it was upon the Christian abilities of this Ontario preacher that the Plum St. congregation overcame its scruples about engaging an evangelist for more than a brief period. "In the year 1891, however, they concluded to engage an evangelist for all his time, using him principally within the home field." Bro. Campbell served Plum St. for eight years in succession. Secretary Patterson also notes that, during the forty years of history, the congregation employed as evangelists many who stayed but a brief term, such as Dr. Harding, H. L. Olmstead, Earl Smith, Fred. Sommer, C. D. Crouch, C. Coleman, H. McKerlie. and lastly [521] R. E. Box (1943). But others stayed longer: such as W. D. Campbell, (nearly five years to 1904), Fred Cowin, (1908-17), and G. A. Klingman. Alex. M. Stewart was evangelist 1932-1937. The congregation remembers with lively interest the visits of such brethren as George Collins and Albert Brown, from England: and from the United States, brethren Larimore, Kurfees, Briggs, Billingly, Elim, F. W. Smith, T. L. Martin, E. L. Jorgenson, Edward Caddock and R. H. Boll. Bathurst St. also rejoices in that the congregation at Vaughan Road and Maplewood sprang from them, and that it has given over two hundred members to the Canadian West.

      Fern Avenue church also came from Bathurst St. In June, 1942, Bathurst St. bade good-bye to its home, owing to the predominance of central European people in the region it sought to serve. The fine building was sold to Jewish worshippers and sometime later (1943) the congregation built and settled at Soudan Avenue, corner of Bayview. Officers noted at the time of removal were J. Noad, Thos. Galbraith, A. J. Grainger, A. B. Herron, Wm. G. Hammond, Fed R. Smart, J. Patterson, secretary, and A. J. Trussler, treasurer.

      Wychwood Church of Christ (Disciples) was situated at Vaughan Road and Helena Avenue, the present site of Hillcrest church. It was a direct child of Cecil Street, and organized as a mission therefrom on November 14, 1897. Earlier preaching and Sunday School services were held in a firehall on Alcina Avenue. In that firehall brethren C. L. Burton and J. L. Leary helped to organize a Sunday School. The district was new and only partially developed, and without street cars. Principal leaders in the work, early and until its end, were Dr. T. J. Page and Mrs. Page, who gave of their time and means towards its ongoing. Their home was a frequent background for conference and rallying. Preaching was first done to any extent by J. L. Robertson, a layman of Cecil St. Mrs. C. T. Paul mothered a weekly prayer meeting and her talented husband preached on occasions. In May, 1899, W. A. Taylor was called as mission pastor. The first convert was gained five months after beginning, on April 3, 1898, when William Stephens was baptized in Cecil St. Baptisms began to occur after Bro. Taylor's coming. Church organization was effected on November 15, 1899, with twenty names on the roll. In December, C. A. Coakwell became minister. In May, 1900, a second evangelistic meeting was held by W. D. Cunningham, bringing in six members, with a rising interest in progress. A building lot was secured for $600. and in this the ever valiant Ladies Aid was a leader. B. H. Hayden held a third meeting. [522] Fred E. Lumley became minister in June, 1901, ere he graduated from Hiram, O. On October 5, 1901, a corner stone was laid and a substantial brick building was shortly in being, and on December 1, it was dedicated by Dr. Elmore Harris and Dr. J. H. Farmer of the local Baptist body. Total cash raised to date for building $2,662. B. H. Hayden, in the spirit of evangelism that had its way in the church for years, held another meeting in December, 1901. At organization the officers were: elders Dr. T. J. Page, J. M. Warner, W. A. Taylor. (Bro. Warner's consecrated life is noted in the records relative to his decease, February, 1900.) Other officers were S. Bedford, W. Renham, Wm. Stephens, W. Rodwell. The Ladies Aid had at the beginning the following officers: Mrs. T. J. Page, Mrs. J. Bedford, Mrs. James Christie, Mrs. A. Bell, Mrs. Middleton, Mrs. Ernest Hoad, Mrs. J. E. Edwards, Records show a very deep spirit looking to progress for the kingdom. Dr. and Mrs. Page were deep in the affection of all the members. By May, 1902, the actual membership had grown to 38, with attendance at services of church and school of 95; and well-attended prayer meetings were the rule. In October, 1902, F. C. Lake, of Meaford, held a meeting with eleven confessions, and the following May he was called as minister, staying until April, 1905. David Dick (out of Sinclair College) became temporary minister. In August, 1905, Fred Lumley came back from College, Hiram, O., as minister and evangelist. Rufus W. Stevenson held another meeting. A call to Fred Lumley to be principal of Sinclair College took him away in April 1906, and David Dick again became minister. Officers in these years were: elders Page and Hamilton; deacons, Dornan, L. Dunsford, (also secretary) and D. S. Coy. D. S. Coy was later elected as secretary of board and clerk. Dick and Lumley held a very successful meeting, resulting in new growth. In October, 1906, Bro. Lumley brought from Sinclair College his evangelistic band consisting of F. Lumley, Elmore Sinclair, and Irvine McDougall. Forty-four accessions resulted, of which nineteen were from the School. In February, 1906, William White is given charge of cottage prayer meetings, and Dr. Page is asking that members give one night a week to contact persons with a view to winning them to the gospel. Just before Christmas, 1905, pews were procured, with quite a financial struggle, and the men installed them. Mrs. Coy prepared a short history of all efforts to date. John Moore afforded good service with talents used in playing the organ and in the school. The school was earnestly pushed in those days and added greatly to opportunities. Training classes for teachers were used. A Christian Endeavor Society and W.M.S. also functioned. The [523] Sinclair college boys again held a meeting with ten confessions and three added by baptism. At the annual meeting in December, it is seen that the church raised $1900. of which the Ontario Board of Co-operation gave $200. Herbert Stainton and Mrs. Stainton came into the church, and Mr. Stainton thereafter was a board member, later a treasurer for years. (In early years Dr. Page was treasurer.) A visiting committee was in being to search the community for recruits. At this time the membership was about 101. D. Dick resigned and Fred Lumley became acting pastor. In March, 1908, John Pollock, student, was called from Hiram college. Mrs. Stainton succeeded Bro. Leary at the organ. At the anniversary services in December, Dr. Elmore Harris again was a speaker. Ernest stress was laid upon personal evangelism. Some evidence exists of willingness to co-operate with the Baptist body. The church also gave to missions through the Foreign Society, and $40 also bestowed to "the Lansdowne mission", which was the beginning of the Central Church, later on. In December 1908, it appears that room for a growing Sunday school was inadequate, and aims were encouraged towards enlarging the building. No church life runs forever smoothly and the congregation at times was faced with difficult questions. All members were asked to give, on an average, at least $2.50 a week. In April, 1909, the Ontario Board sent its evangelist, G. H. Sims, and a four weeks' campaign resulted in seventy confessions and baptisms. (No more significant fact stands out in all these records than that the gospel is best presented with energy and passion.) On November 7, 1909, W. N. Arnold began a ministry which he faithfully prosecuted until August, 1911. An initial salary of $900. afterwards supplemented, was insufficient. The congregation had a strenuous time securing funds for all purposes, including its new building and property site. At that date it was valued at $6000, which meant a valuable stake for the future. The congregation and leaders showed signs of earnestness. A special prayer circle to aid ongoing, was formed in November, 1910. In the struggling time to be noted, the services of a business man, George Burfoot, became outstanding. He was clerk also. In October, 1911, an Ontario young man, Donald Munro, was called as minister from Algomac, Mich. He continued until June, 1911, and a salary of $ 1,000 was also insufficient to maintain him. In December, 1912, the church showed a spending budget of $1,691. Wilmer Munro, pastor at Keele St. held a meeting with some success. With eyes open to the future, in spite of difficulties, the church bought an extra forty feet of land at their rear, at a cost of $3,600, a happy and valuable part today [524] of the larger church on the same site. Disciples had seldom had a luxurious (and costly) corner lot, but they held this one. In June, 1914, it is noted that the trustees are Dr. Page, John Kirk, D. S. Coy, and H. Stainton, treasurer. In December, 1913, the church gave a call to Hugh B. Kilgour, graduate of McMaster, to be pastor, beginning in January, 1914. It was his first ministry and he served with the energy of youth and considerable success until the spring of 1920. At that date it is noted that Herbert H. Saunders, of Oklahoma, is holding a special meeting, in which numerous persons could be interested, especially from the Sunday school. The ingathering was a large one. H. H. Saunders acted as temporary pastor for a time. The Ontario Board assisted this effort somewhat strongly. C. S. Jackson now appears as an elder of the church, along with Dr. Page and D. S. Coy. In June, 1920, there appears the first negotiations between Wychwood and Cecil Street churches, looking toward a union on the Wychwood property. Wychwood initiated it. See Cecil Street and Hillcrest church histories. Overlooked in this account, because not on the record, was the efficient service of R. W. Ballah in 1899, in laying spiritual foundations, for Wychwood church. He was then serving the Board of Co-operation as secretary-evangelist. And without organized co-operative effort Wychwood church could not have succeeded. They joyously brought in their building and membership into the union with Cecil St. on January 11, 1921. Their church records were almost perfect, there being the historical tendency in play. When read with sympathy they reveal a loyal and genuine passion for the kingdom that demands a better commemoration than this brief summary.

      Scattered Disciples in the western part of a great city were the hope, and a Sunday School begun on Lansdowne Avenue was the starting point for a church that has had some ups and downs in its history. Location was finally on the west side of St Clarens Avenue, the first block north of Bloor St. West. There was never a lack of people to whom the church might minister. First, it was known as the Lansdowne mission, but it took its name from the street, St. Clarens, and held it until building and some success made it feasible to call it "Central Church". R. W. Stevenson, veteran preacher from "The Island", was its first important worker before and after organization, which event occurred in May, 1909. The group bought a disused plastered church property for $1,600, aided by a substantial loan from the Ontario Board of Co-operation. Cecil Street was [525] somewhat active in early efforts and practically installed the baptistry in the new undertaking. In October, 1909, there was reported a membership of forty-eight, a Bible School, Christian Endeavor Society, Ladies Aid; and the net membership in June, 1910 was fifty-four. Bro. Stevenson worked heroically for all the years up to August, 1914, when membership had grown to seventy-five. Evangelism in Saskatchewan was then calling for a man and Bro. Stevenson gave himself to it. He had a long experience in various centres in Canada, and spent several years in the United States. Later on, after his death (in November, 1926) a bronze tablet in Central recorded his valiant work for the Master in a working-class community in Toronto.

      For years Central church stood heir to heavy financial support by the Ontario Brotherhood. Up to 1922, it provided $ 1,000 aid annually, and this was then reduced to $800, and later to less. After Cecil Street, it was the second major cause attempted in Toronto. Its early membership, some of which continued for long, was partly made up of Disciples from rural churches in Wellington County, who had been raised within a Disciple church and wished for the same in their Toronto environment. Doubtless the success ultimately of any church is due to its leadership in its initiative, consecration and sensitiveness to all that should promote growth and permanent character. Central church began well, continued well for a long time; built a new building, aimed at expansion, and for years maintained ordinary church activities, including missionary organization outlook, and a working Bible school, yet in 1943 it appeared to be in an eddy in the stream, whilst bravely trying to emerge from it and profit by mistakes made. Further advance is fondly hoped for by those who have witnessed its life. No official records being available, the compiler resorts to memory and the pages of the Christian Messenger and the Canadian Disciple. The list of ministers is given with accuracy, except some definition of beginnings and endings.

      C. A. Tharp served as pastor from January to August, 1915, and then T. A. Manley was called. Beginning in October, 1915, he served until sometime in 1919. On January 2, 1920, W. A. Nichols began a short ministry, during which the membership rose to fifty. In September, 1920, Henry W. Gair began a ministry, with much solid work in it and some considerable success. Under his leadership and by the loyalty of the people, (aided by the board of Co-operation), the church arrived at its first 'great day' (so the pastor said) on December 29, 1922, when dedication of a [526] basement building occurred, The building was well arranged and could comfortably take care of four hundred and fifty. The event was celebrated by representatives from Toronto churches and their ministers: R. G. Quiggin, of Hillcrest, Jos. Mackenzie, of Keele St., former pastors, R. W. Stevenson and C. C. Mullins, West Lake. Roy V. Deadman, former pastor of Mr. Gair, was chief speaker. C. L. Burton, of the Co-operation board represented our organized effort. It was a happy and inspiring day for pastor and people, for this culmination of effort represented the endeavor of all missionary-minded people in Ontario. Here was another hope for the cause, added to Cecil St., Wychwood, and Keele St. It was the mind of the Disciples and the Church of Christ to make progress in Toronto in a big way, towards which the minds of a generation had been directed. It was one of our strongest efforts to get the Churches of Christ into urban areas. Pastor Gair stated that the church's motto would be "Christian service". Thus Central was put well on its way. By June, 1924, prospects were reported as bright, with a building worth $25,000, upon which there was an indebtedness of but $7,000. Organizations within the church were working faithfully to increase the membership, which had now reached 100. Then came the resignation of Bro. Gair, and no present hope of completing the building. M. G. Boyce became pastor for a brief term and was succeeded by H. H. Saunders, of Oklahoma, in November, 1925. He had energy and capabilities, but something prevented the growth and success hoped for. John H. Wills, then serving a number of churches in turn, held a meeting in April, 1926, which brought in nearly a hundred members. (What a strain such a gain would put on a young church, perhaps lacking in the spiritual leadership needed!) At this time, and after, Central had a Young People's group, Ladies Aid, W.M.S., and vigorously supported Bible School. In 1926, there was reported a total of twenty-two baptisms. Another ministerial change brought in Dugald McColl, of Windsor, into his first pastorate. At his year's end he resigned to take a postgraduate course at Butler University. In May, 1900, K. S. Wills, an Ontario graduate of our Toronto College, and of McMaster, became minister. In May, 1931, the annual report showed total raised $1,075 by direct effort for expenses, $1,027 paid off capital and interest. Kenneth Wills was then desirous of a postgraduate course and resigned. A young Australian, Henry Toogood, became minister, but unable to swing affairs responsively, went to England. Then H. W. Gair was attracted back for a second 'ministry, in September, 1931. He was anxious to complete the basement building; but unpropitious times were adverse. [527] This alone indicates the possibilities that seemed to beckon in Central. There were faithful workers there, but success was denied them. After about a year, Bro. Gair again resigned the task, and there is seen a certain decadence in Central, which cannot be described, but was nevertheless manifest in destiny. April, 1934, gave evangelist C. M. Smithson a chance. He held a fine and productive meeting and for a time was acting pastor. He is happily remembered for his influence. At his period the Bible School had an enrollment of 187, and 75 homes were represented as sharing in the total effort. In January, 1935, Bro. Smithson reported 41 baptisms through the year and nine additions by letter--a fine record for any church in Ontario. At this time a great deal of attention was given to work with boys. In the midst of it all Central is seen struggling to carry a debt programme, likely beyond the capacity of a young and growing church. Can such conditions not be altered in our organized efforts? And should a young church, with no experience befitting the task, be allowed to assume the great financial undertaking involved without close supervision? A Hundred Day campaign for debt extinguishment is also seen and H. Bruce Stainton, of the Ontario board, is supply minister. The engagement of W. R. Macdowell, in June, 1936, seemed to help and next June thirty-three baptisms were reported under his ministry. Again it is reported that there is disharmony, and about thirty persons withdrew, leaving the body weak in ostensible leadership, but with a new hope and spirit. (We cannot, it seems, keep this humanness out of church affairs and the remedy is always seen to be in new wisdom and better Christian living.) Barry McLean, from New Brunswick, with courage took hold. Mrs. McLean (a niece of the late Ashley Johnson of Kimberlin, Tennessee, Bible College) was a capable assistant. The young people of the church seemed to rally to its support and strangely become the stabilizing power. (This is to be noted elsewhere in these histories). Norman McLeod, student of the Toronto Bible College, became a loyal helper for a time. Young folk from Hillcrest also joined in to assist. A new roof was badly needed, and a courageous effort to do this, and re-finance the indebtedness to the Church Extension department, was accomplished. Outside churches and individuals assisted. Locally the work of Mr. Kilb, elder, was outstanding. The debt became manageable. Barry McLean left to take the work at Ridgetown in June, 1942, after three and a half years' service, in which had occurred a mortgage reduction of $400. In the last half of 1942, C. A. Tharp, of Guelph, gave invaluable help as supply minister. At present outlook the cause at Central is weak, but there [528] is plenty of strength outside to give the needed aid; and some of this is coming. Central is a torch that has been lit in the service of Christ; its very life is a challenge to the whole cause in Ontario. The way is pointed to a stronger way of co-operating than has been accomplished in Central's history. Why cannot the whole body look after the weakest links in the chain?

      During early years, and to a late date also, W. A. Macdougall, D. H. Reed, and A. E. Macdougall held responsible places in the work of Central. In later years Edward Stephens was an honored elder, and Mrs. Stephens a strong supporter and Sunday School worker. Mrs. Clara Blacklock rendered lengthy musical services. Mrs. Annie Harris was known for her faithfulness and missionary activities. Members of the Co-operation board personally gave what assistance they could often in difficult times. Up to June, 1943, secretary H. Bruce Stainton did a lot of counselling; and his parents, Mr. and Mrs. H. Stainton, were often helpful co-operators. In June, 1943, a new voice and personality came to Central as pastor--Halsey Wakelin. Hopes were placed on him, and not without reason. His work as restorer of an almost destroyed congregation was phenomenal, up to October, 1945, when new duties made necessary a call to Don J. Bailey, who became associate minister, continuing until September, 1947, when he returned to College studies.

      In his declining days Duncan Stirling, Ontario preacher, settled in the eastern part of Toronto and in his home was the beginning of another place of worship for members of the conservative disciples. Graduation was soon made to a hall on Gerrard St., East, and, according to the Bible Index, April, 1892, a series of evangelistic meetings was held by Samuel Keffer, of Beamsville, beginning March 13, 1892. The group was first known as "Little York", and later on as "Main Street"--an almost extreme eastern site for a church of Christ in Toronto, but now well within its eastern limits. There were soon gathered sufficient brethren to make a start, and the final move was to a hall, corner of Main St. and Sedgewick. Most of our churches, the very best, have began thus, in a hall. This activity is still going on in another scene. The group's most important member, in a worldly sense, was Edward Trout (see Louisa St.) and as he would accept no rent for the hall, which he owned, at his suggestion an annual rental was turned over perpetually to a mission in India, in which, with others, his wife (Dr. Jennie K. Trout) was interested. She was a model missionary woman and energetic in raising money for missions and [529] charitable work. (Dr. Trout was perhaps a near-first graduate of women in medicine at Toronto schools.) A good deal of preaching was done by brethren from the Spadina Avenue group--George J. Barclay, T. Riley, and Wm. Forrester. Evangelism being always the strong objective, evangelists were brought up from the U.S., amongst them David Sommers. The eastern part of Toronto (called 'over the Don') was not strongly developed in the 1890's, and the thin population did not provide a field for great extension. The wide eastern expanse, now happily populated, was a challenge to all disciples that was never fully met. But the hall provided accommodation for a group's weekly fellowship, according to apostolic style, and evangelism was some support for them. Some of these facts were obtained from Mrs. Rogerson, who lived through the entire Main Street period and into its successor.

      It is fitting that at the scene of Duncan Stirling's last effort for the cause of the Master he served and loved, some mention should be made of his life, This will be found in the account of the congregation in Euphrasia township.

      Strathmore Boulevard church is a direct continuation of the original Beaty church group, by way of Shuter St., Louisa St., Bathurst St. and Main Street. Ralph Schell, the servant of Main St., promoted the necessary move and advance; and David Dixon, formerly of Cecil St., was an active promoter in the congregation's early days. While the church was building, tent meetings were held near the site by R. Schell, which gained some additions to the thirty-four active members transferred from Main St. A new brick building, very comfortable and inviting in appearance, was opened in June, 1924. Upon the new building appears the original cut-stone inscription which James Beaty, Sr. placed over the door of the Shuter St. building: "If ye continue in my Word, then are ye my disciples indeed; John 6:31. (See Shuter St. ante). The sale of the Main St. property made a handsome addition to funds needed to finance the project.

      The first anniversary reported eight baptisms and eighteen received (likely from Toronto churches farther from member's homes): and there was a thank offering of nearly $400, which substantially assisted. D. H. Jackson, the evangelist, entered upon his work about September, 1924. The congregation, with the usual strong early hopes, entered courageously upon an advance, and over twenty years afterwards it appears to have strengthened its stakes if not enlarged its borders. It has always had [530] members capable of giving public instruction, and at present the following are mentioned, M. Teddle, C. Warren, S. Tallman, and a brother Dale. Thus the congregation is not dependent upon a "preacher." But "evangelists" (mostly from the States) have served almost continuously. Their names are Ralph Schell, D. H. Jackson, M. Watterworth, Earl C. Smith, K. Spaulding (two years), Madison Wright, a brother Brooks, Wallace Cauble (1928-33), W. G. Charlton, and Raymond Crumbliss, of Georgia, serving in 1943. An aggressive Sunday School is promoted by M. Teddle and his assistant, Grant Stevenson. The sisters are active in sewing operations. The church makes an annual and substantial contribution to a mission in Africa, where a missionary is supported; and is also the mainstay of a mission at Charlton, near Kirkland Lake. Also Farmborough, Que. is now aided by Strathmore Blvd. These activities reveal a healthy Christian interest. There is a membership of about 125. Surrounded by a good residential district the church ought to have permanency as a builder of religion.

      An important addition to Toronto's churches was begun in 1910 when the Fern Avenue congregation was developed as an off-shoot from Bathurst St. Church of Christ. A memorial booklet of 1935, in a silver-jubilee commemoration, credits brethren J. H. Ablett and R. L. Walker with being the moving spirits who foresaw the need of a "swarming", and that an unchurched portion of Toronto (if that can be correct) would be benefited by the presentation of pure New Testament gospel. At this date, Fern Avenue congregation looks back with deep regard to the parent congregation and maintains the fellowship of peace. It recognizes the help and inspiration of brethren who have contributed, notably James Stewart, his son Alex., and Dr. Paul Scott, who have all with others passed to the majority. There were forty-two charter members. We may glimpse several, from the pages of the booklet. There was the first convert, Mrs. Alex. Lobb, of whom it was said that she worked hard for the money she cheerfully gave back to the Lord's work. In the church's first year, in the absence of Bro. Albert Brown, the chosen evangelist, Bro. Waterfield preached acceptably and Sister Waterfield is called the "Mother of the congregation", since her habit of daily prayer for it showed her zeal. Bro. A. L. Whitelaw was the first secretary-treasurer, and brethren Huntsman, Partington, Smallwood, Walker and Yake the earliest deacons. Later Bro. C. E. Hellyer was made secretary. Other names of note are those of Bro. George J. Gibson, and his [531] wife. Of Bro. Gibson (now deceased) it is said "foreign missions" seemed to be inseparable from his interests and that "he has done more for Fern Avenue abroad than any other member", ably seconded by his wife. However, the names of two chief servants of the congregation are in loving remembrance: that of Albert Brown (brought from England to serve as evangelist) and a successor D. H. Jackson, who with Bro. Brown made up in service a period of seventeen out of twenty-five years. The influence of lives went beyond the congregation. Brethren J. H. Ablett and Wm. Dow are remembered as first elders; others to be noted are J. G. Waterfield, Dr. A. G. Huntsman, Charles P. Wells, E. J. A. Kennedy, C. E. Hellyer, and George J. Gibson. Upon the business side of the church such names are noticeable as A. L. Whitelaw, S. Huntsman, John Partington, Robt. Smallwood, R. S. Walker, D. J. Yake. C. F. Hutchinson was long song-leader. As superintendent, Bro. Kennedy holds a very long record (over 25 years), which bespeaks ability and character. A new church must exhibit the spirit of the pioneer or die. Fern Avenue Church secured premises, somewhat inadequate, upon a Parkdale street of homes that has often excited the admiration of visitors for its suitability for religious work. At the first annual meeting, a membership of eighty-nine was reported. With fresh enthusiasm the congregation paid off certain indebtedness and erected a commodious and attractive building. In three years the membership increased to 125 and the Bible School to above two hundred. Individual devotion in the pioneer spirit was shown by digging a cellar, building a baptistry, shaping a pulpit, laying concrete, erecting a sign. These are familiar marks of consecration to the community. In the undoubted building that lies in Bible school work, a creditable share was had by Charles P. Wells, and S. V. Hutchinson, assistant superintendent for over 25 years. The compiler of the booklet felt unable fully to record the work of the sisters in their "Wednesday afternoon gatherings around the fireside in the church parlors, their fellowship, their Bible study and their untiring efforts in serving the less fortunate". The names of Mrs. Nicholls, Mrs. Cannon, Mrs. Hartwick, and Mrs. Dick are recorded.

      In Bible school work several must be recorded whose service has been long. There is Mabel Culp, superintendent of Primary for 25 years, Mrs. S. H. Thompson and Dorothy Brenna, each five years. In the Junior department, Katherine Whitelaw served three years, and Olga Deitch sixteen years. In the Senior department, Mrs. S. M. Huntsman, twelve years, Mrs. J. H. Whitelaw, fourteen years, Miss Dona Culp, seventeen years, and [532] Hector Simpson, ten years. The Young People too have had the inspiration of leaders amongst them, amongst such names are those of Walter Meech and Lynn Whitelaw. Fern Avenue, although rated as a non-co-operative church, because of a convenient situation, generally had within its membership members from the co-operative group. It had the preaching of Dr. W. C. Macdougall for several years and had for years the preaching service of W. G. Charlton. His name, with those of brethren H. McKerlie, C. G. Vincent complete the roll of those who have done the work of evangelist for the church. Fern Avenue building is a tastefully marked structure, which it is hoped will long serve its community and wider fields.

      The "White Church on the Hill" is a union of Cecil St. and Wychwood, on the site of the latter. It is the crowning effort of a group that began in 1881-2, to meet in the West End, at Bathurst and Queen; thence removing in February, 1886, to Denison Avenue at Queen St. W., and in March, 1891, to Cecil St. near Spadina. In 1921 Wychwood church (itself a mission of Cecil St. from 1899) united with it. The building they unitedly achieved is believed to be the most ornate and costly building we have in Canada. It took a strong effort of all parties to bring this about. Those who survive the campaign look back upon it as a remarkable experience of devotion (sacrifice in some cases) in order to bring our cause to its finest opportunity. Other centres will understand our aim to make a worthy sanctuary for our Lord.

      Long before, we had discovered in Cecil St. that we were a mere island, surrounded by a sea of European faiths and tongues. Our home missionary territory had become foreign-missionary ground. What we wished was to make a building and cause where Ontario young people could find a welcome. Wychwood had a fine property but was struggling for recognition, very loyally and somewhat long. A courtship sprang up and proceeded with a speedy caution, yet soon ended in an agreement by each congregation to surrender its property and assets to a new membership. Legal documents soon afforded a plan of action and became later a constitution of the new church, I which was named Hillcrest, owing to a local name. The union occurred at Cecil St. church on the evening of January, 11, 1921, Mr. C. L. Burton being in the chair, and Mr. D. S. Tovell acting as secretary, and there was a large gathering. By 9.20 p.m., a lengthy resolution had been passed, setting forth the terms of union. The membership of both churches (with few reservations) passed to the new church. [533] Needless to say, this did not occur without prayer and dedication, along with some inward thanksgiving and renewed hopes.

      Our united membership was three hundred and twelve persons. Dr. T. J. Page was honored by the position of chairman of the new board, largely that of the former board members. He further undertook the responsibilities of the Bible school. His activities in connection with Wychwood had developed him as leader, and confidence and affection surrounded his efforts. A first plan was to accomplish the removal of the old building at Wychwood and sell Cecil St. Another project guaranteed renewed support of our missionary, Miss Mary Lediard in Japan. Bro. C. A. Brady was then acting pastor, but preparing to return to the States. Both churches met as usual for a time. We spent an anxious year or more in a St. Clair Avenue theatre as an auditorium, where a School of one hundred and fifty was given attention, amidst circumstances distracting to the Superintendent.

      A warm invitation was given to R. George Quiggin, of Liverpool, England. He had been pastor at Cecil St., but the First War took him back home. He arrived in Toronto in July, 1921, with Mrs. Quiggin, and Betty and threw himself into his great task. His previous experience had included some part in a mission in New Mexico. He came from a distinctively Christian home in the Isle of Man; and had received education at Hiram, Ohio, and at Yale. Mrs. Quiggin was a daughter of the late Joe Coop, son of Timothy Coop, internationally known Disciple in Liverpool. The key note of Bro. Quiggin's effort throughout was to raise the standard of Christian living and thought, by study, prayer, and devotion to high Christian ideals. He strongly wished to make Hillcrest a Bible-reading and ministering church. He kept his counsels high. One of his achievements was to lecture to groups of our students at McMaster University, before the beginning of our Toronto College. There he made many friendships with young people who possessed ideals also.

      All of our thoughts for years were upon the creation and completion of our new building. It is true this detracted from the energies necessary for new and continued spiritual activities. A building committee was appointed, consisting of the following: C. L. Burton, chairman, Dr. T. J. Page, Dr. H. F. Dawes, Herbert Stainton, C. S. Jackson, and R. G. Quiggin. A committee on finance was composed of Dr. H. F. Dawes (chairman) and treasurer; J. L. Levy, C. L. Burton, H. Stainton, A. G. Dalrymple, Dr. Page, R., G. Quiggin, Reuben Butchart. Plans for the building were drawn by a church edifice specialist, Mr. Macnee Jeffrey. In the strenuous [534] campaign for funds no one was omitted, and as the plan was extensive, assistance was secured from many friends outside. The organization had to have very deep resources, as was soon learned. Our chairman Bro. Burton, had both his heart and his purse deeply involved in the project. As his ideas helped to mature the plans, naturally the realization became a source of joy to him. The beautiful building which we now call the sanctuary (and in its new decorations and renewals) is an uplifting place, is built on a cruciform base, and the long nave is enlarged by north and south transepts, with lofty converging domes. Perhaps the interior does suggest a miniature cathedral, as someone has said. The beautiful stone-mullioned windows would have a place in a cathedral, their Gothic design and added color, somewhat held the idea. Thus, the auditorium is long, with transepts near the 'chancel'. The pulpit platform has a right and left hand lectern in black iron as are also the lighting fixtures. The communion table is central, with baptistry adjoining, in and behind the choir space is the Lye organ. The pulpit stands out in front left, by itself, a Gothic-designed wooden structure, six-sided and unique likely, but found satisfactory so far. The seating is a smooth dark oak, without cushions. Color in some windows and War Memorial give needed charm. The building is of white stucco (next to stone in cost) on tile, steel, and brick. From the handsome dedication program the costs are given. Total cost, including renovation and restoration of old building as a part of the whole design; grading, seating, planting, was $67,000. The site is estimated at $28,000; the Cecil St. property is worth $35,000, totalling $130,000. Mortgage debt at the start was $48,500. (The Cecil St. realized but $20,000.) The indebtedness in 1946 was $11,200, and this was paid off in December, 1947; and a mortgage burning was a feature of the next annual meeting, on January 29, 1948.

      A great day for Hillcrest was that of Sunday, January 21, 1923, where the new church was dedicated to the service of God, with the devoted presence of large audiences on three occasions. A finely printed dedication program is a souvenir. Minister R. George Quiggin was in charge of it all. Dr. F. W. Burnham, president of the U.C.M. Society, preached at 11 a.m., and John S. Mill spoke to an overflow meeting. Beautiful music marked the event and a newly-written dedication hymn was sung. An anniversary has often since marked these solemn occasions particularly on our 20th and 25th.

      Just here it seems appropriate to mention the part played by Dr. C. L. Burton in the creation of Hillcrest. The time corresponds to the [535] celebration of his 70th birthday (Sept. 9, 1946) when a widely-spread circle of friends and business associates across Canada joined in testimony of esteem, with unique presentations. He has for over seventeen years been the head of the Robert Simpson Company, a great national commercial enterprise, which he himself has done so much to extend. During World War II, Mr. Burton was head of the National War Service Advisory board, which he created, and he acted as chairman of the Citizens Committee for Troops in Training. Through his long business career he has been deeply interested in the betterment of youth's opportunities, through the Y.M.C.A., and the Big Brother Movement. He was chairman of the latter for nineteen years. He served as chairman of the Ontario Co-operation, and the Toronto "College of the Churches of Christ in Canada, Inc." was virtually his creation. In 1946 he received from London the decoration of Commander of the British Empire. But his older friends still know him as the "Charlie Burton" of Cecil St., who began to stir things up in the old Christian Endeavor movement.

      One thing worthy of notice (and never before noted) is the fact that the numerous Burton family are likely the largest family unit in Hillcrest (this is commendable old style). Mr. Burton's three sons are following him in leadership--Mr. Edgar Burton, a deacon since 1928, was two years board chairman and received the decoration of C.B.E. for war work. Dr. Carl Burton (elected in 1946 as chairman, was abroad studying in 1946) and has obtained the high degree of M.R.C.P.S., and his brother Major Allan, D.S.O. is a member of deacon's board.

      Evangelism: it is noticeable that this has not of recent years played its old time part, yet stresses and opportunities of obeying the gospel are never omitted. We seem, perhaps from necessity to have adopted the pre-Easter period as a time for decision for Christ. Two early meeting are memorable. In 1923, Charles Darsie gave us a teaching mission, resulting in fourteen baptisms. In April, 1924, John H. Wells gave Hillcrest a meeting, with nineteen baptisms and five accessions otherwise. Our evening services in wide Toronto are a problem to secure worthy audiences. At the present, there is a pondering whether the time has come for a newer evangelistic method. Eventually we must secure a membership individually possessed of the evangelistic spirit, and ways to win others will then be found.

      Hillcrest has enjoyed the advantage of possessing ministers of high spiritual ideals and fine pulpit ability. They have preached earnestly and besought us to be mending our ways and living a higher life. Without such [536] preaching (whether fully obeyed or not) there could scarcely be life in a church. No church is one of purely saints: but they should be in the saintly-aspiring class, or they are not genuine. Practically all our ministers have had too big a program, mostly because of time given to the College. We have had a measure of toil in securing the coming of two congregations which united and had to learn to live happily ever afterwards.

      Bro. C. Andrew Lawson succeeded in creating a new fellowship amongst Hill churches, amidst the following: Our neighbors, the Salvation Army, St. Columbia and St. Clair Ave. (both United churches); St. Clair Baptist, St. Clair Presbyterian, and St. Michael and All Angels (Anglican) and Hillcrest. Since 1940 we have co-operated in a pre-Easter week of night services, with an inspiring Good Friday morning communion service. This affords but a clue to future co-operation, which must be effected some day.

      Our ministers have been, for various causes, our loyal servants and helpers to a higher life. The list is short.

      R. George Quiggin, July, 1921 to June, 1930; Rhodes Thompson, January 4, 1931 to December 31, 1934; C. Andrew Lawson, January, 1936 to May, 1942; Hugh B. Kilgour, January 3, 1943 to August, 1947; Neil Crawford, January, 1948 . . . .

      R. G. Quiggin, from Isle of Man, is mentioned before Rhodes Thompson was from Lexington, Ky. and its College of the Bible. He proved a great organizer and his preaching grew with us. C. A. Lawson was reared in Ontario, with a conservative background, was educated at McMaster and Emmanuel College, was principal of our College and his direct preaching brought food for the lambs down to the youngest of the flock. Bro. Hugh B. Kilgour (grandson of a pioneer preacher) received education at McMaster University and preached as well as serving the College, to which he was called as his sole work on September 1, 1947.

      Bro. Neil J. Crawford is our minister as from January 1, 1948. Born in Indiana, be received higher education at Eureka, Yale, Chicago, and Ohio universities, resulting in high honors in scholarship. His previous ministries in Cleveland, Athens, O. and Buffalo have provided him with such experience as enabled him to slip into our Canadian scene with less than the usual lost motion in such changes. He is a writer for Brotherhood journals and he has held high offices in interdenominational work. These words are written as Bro. Crawford has entered upon his ministry, where his preaching and intellectual methods have created high expectations. [537] The beginning of his mission corresponds with the lifting of our mortgage debt.

      Hillcrest has firmly held attention to the cause of Missions. It enjoyed the privilege of helping in the maintenance of Mary Lediard and Jessie Trout in Japan, the Bares in Tibet; and in 1945 sent Mrs. Archie Allan with her husband to Jamaica as our representative. Mrs. Allan was a member; likewise the Macdougall sisters--Dr. Dorothea, and Wilhelmina, who, in 1945, returned as missionaries to India, the land of their birth, during their parents' former service there. (Mrs. Macdougall also returned.) Dorothy Martin, of our membership, is in training at college and has been accepted for foreign work by the U.C.M. Society. Margaret Stainton, a graduate of Victoria College, took Latin languages in Colombia, S.A.; and since early 1947, she has been with our mission in Paraguay, South America.

      Leadership in Missions. Our W.M.S. is a fine example, especially for men, to admire, in "what these women do". Regularly through the years, the Women's Missionary Movement in Canada continues its work of study, prayer, giving, organizing and maintaining without failure the missionary impulse. In Canada they have been the inspirers of the young for missionary work in Hillcrest, for example. In W.M.S. work we have some honored names, such as Mrs. R. G. Quiggin, Mrs. M. A. Gough, Mrs. J. E. Hambly, Mrs. Katherine Royce, Mrs. Herbert Stainton, Mrs. R. M. Bond, Mrs. O. W. McCully, Mrs. J. Curiston, Mrs. Annie York, Mrs. W. F. Darroch, Miss Ada Leary, Mrs. C. L. Burton, Miss M. V. Royce, Mrs. Gardiner Alison. This partial list indicates part of our success and interest.

      Our unmarried women in the Missionary Guild have a monthly supper meeting, with mission information, inspiring givings and a fellowship which has created and sustained much value. During the War II they took charge of boxes for soldiers. Names here, amongst likely others, are the Misses Aileen Field, Jean Field, Grace Hambly, Constance Potten, Via Thomson, Mildred Turner, Shirley Muir, and Ethel Galloway who at the moment of writing is president.

      Amongst men, Mr. T. Melrose Maltby and Mr. J. Godfrey Thomson have given valuable direction in maintaining our progress in mission programs.

      The Bethany Class (dating from Cecil St. and long past its quarter century) has raised substantial sums for the education of natives mostly. They maintain separately a part of Hillcrest's many fellowships, names [538] that come to mind here are the Misses Ada Leary, Emma Tovell, Agnes Tovell, and some whose names are written above.

      Our Bible school has been a cherished project, not always as successful as we should have liked. Some leaders have been developed within it, leaving us still great hopes. Leaders have been Dr. T. J. Page, R. M. Bond, D. S. Coy, J. L. Leary, O. K. Carruthers, Carl Stainton, Stanley Christie, and Jeane Alison, followed by Albert Miller in 1946. Miss Ina Tait, who has accomplished splendid tasks in C.G.I.T. training is in charge, in 1948. Mrs. H. Stainton for some years maintained a Women's Bible class, with considerable work and interest attached to it. A Men's Bible class was for some years (from 1922) sustained by Mr. C. S. Jackson, with weekly class meetings and various speaker programs. It resulted in much interest and some additions to membership. We need a repeat attempt.

      Numerical growth. This is for most churches a long stern chase. Some figures throw light upon this process. In 1921 we had a membership of three hundred and thirteen; in 1922 we stood at two hundred and seventy-nine; by 1923 we were three hundred and twenty-five; in 1924, three hundred and thirty-two; in 1925, three hundred and seventy-four; in 1926, two hundred and eighty-four (due to writing off moved members); in 1932, we reached four hundred and two; in 1933, four hundred and twenty-four; in 1934, two hundred and eighty-one. In January, 1941, there was reported a membership of five hundred, which has sometimes been exceeded. War hindered much.

      Our communion service comes after the morning sermon, which often seems to prepare the spirit for it. In early years we had a monthly duplicate service in the evening. We aim to have a service that leads to a high point in Christian fellowship, even if brief: we aim to be reverent, orderly, and consecrated, and hope we accomplish this important end. We could not do without our communion service, and all Christians are invited to it.

      A survey of twenty years reveals more than can be told. This brief record aims at noting aims, achievement, and personnel. The elders have a part. At the beginning they were Dr. James McCullough (emeritus), Dr. T. J. Page, J. L. Leary, D. S. Coy, R. G. Quiggin, plus the following, who are still acting or living: Charles L. Burton, C. S. Jackson, and Reuben Butchart (elder emeritus since January 29, 1948). Certain other elders were added up to 1931 in H. J. Archer, O. J. Honsberger, Benjamin Kirk, Robert M. Bond, of whom none survive. Others were elders for a time: [539] C. B. Martin, H. A. Stephens, H. Bruce Stainton, H. L. Roberts, John S. Mill, D. D. Henderson. The elders in 1948 are the three noted as remaining from early days, with the addition of Herbert Stainton, O. K. Carruthers, W. M. Maltby, Oliver W. McCully, D. S. Tovell, Hugh B. Kilgour, Hector Simpson, and Neil J. Crawford.

      In such a history hardworking officials deserve special mention. To be a real scribe for a church calls for permanent and punctilious pains. To treasure and administer its funds--careful fidelity. Our cherished secretaries have been Joseph Hilley, David S. Tovell, L. J. Carter, James Woodhouse and the present, Ernie F. Reed. As Keepers of the treasury we have had Dr. H. F. Dawes, Robert M. Bond, Don Royce, Dr. Carl Burton, Wm. Luton. James F. Woodhouse is treasurer in 1947-8. As financial secretaries brethren Joseph Leary and Leslie Watson have won warm praise. As auditors the following have served with diligence: Miss Grace Hambly, Arch. McKinlay, Claire Bond. We still owe them all thanks.

      Board chairmen. These important figures are chosen from the board of management, which numbers more than forty. A chairman serves at least two years, some longer. The following brethren have sat at the head of the table: Dr. T. J. Page, Charles L. Burton, C.B.E., Herbert Stainton, Arch. McKinlay, Dr. H. F. Dawes, W. M. Maltby, S. J. Royce, C. Miles, C. S. Jackson, O. K. Carruthers, H. A. Stevens, Robert M. Bond, T. M. Maltby, Edgar G. Burton, C.B.E., Dr. Carl Burton was elected for 1946. Edward McDougall served well in 1947. When W. H. Ewens was here he showed great leadership; and Mrs. Ewens also, in speaking and writing.

      Those who usher must have some grace. In this service C. A. Prentice, Dr. F. W. Edwards, H. G. Walters, H. Roberts and Wm. D. Campbell--the latter with a famous handshake.

      Music in worship. Yes, we use an organ. Sixty years I've never known any disciple in our fellowship find his conscience violated by its use. Out of our congregation come in periods those who can give aid in leading in song. We appreciate them: they are a part of worship. All leaders cannot be noted. I recall the first, Mr. R. B. Love, and the last, Bro. Robert Habbeshaw, whom we hope will always lead the line until heavenly anthems strike. The nearer the singers get to singing the gospel (or God's truth, audibly) the happier I am with their art. Some among us who have ventured into the choir area and participated in guidance, have been Arch. McKinlay (an organist himself), Edgar G. Burton, W. M. Maltby, D. S. Tovell and Cecil Weeks. [540]

      We have some grand sempstresses in Hillcrest. They produce volumes of work for Red Cross and the War effort. All noble, self-sacrificing effort for humanity, and a part of a Christian church. Once a year we get totals that astound. The group have no publicity agent. In the past Mrs. Annie York was a leader; then others took hold. I name with confidence Miss Agnes Tovell, Mrs. Wm. Burns, Mrs. C. H. Temple. For some time also Mrs. W. F. Darroch worked and managed the overseas project with judgment. Far from least, though almost last, is Mrs. Helen Crumback, pastor's secretary, who gets things done.

      We have at least two members who 'remembered' their dear church in substantial legacies. They are Miss Elizabeth Leng, and elder Benjamin Kirk, of loyal memory. Herman A. Stephens honored his mother's memory by presenting a fine lectern Bible. Mr. and Mrs. Robert M. Bond provided a prized visitor's register and stand. Lastly, in Joe Smith, we have a care-taker whose work and co-operative spirit we respect. He seems to treat his service in the spirit of "who sweeps a room, as by Thy laws, makes that and the action fine." He "assists" at many functions.

      Our former pastor, Hugh B. Kilgour, in August., 1947, entered upon his full work as Principal of the College of the Churches of Christ, Inc.

      As has been noted previously, he was succeeded by Neil J. Crawford, B.A., B.D., of Buffalo, in the month of November, although his full pastorate began on January 1, 1948. He came with ripe scholarship, and with considerable preaching experience, his last church having been University Church, in Buffalo, for six years. He brings with him a wife, and two sons of junior years; and looks forward, we believe, to a continuance in a field which seems to interest him. Already his work has reached the notice of outsiders and the church has also responded by increasing audiences. At Easter, 1948, with the aid of co-operative agencies in the body who have sponsored a new approach to those who may be reached, a two weeks' campaign brought fifty-one into our membership, with sustained interest. Thus, our history ends, with a new and seemingly permanent note of encouragement for the future.

      William D. Campbell, of the Lobo church, in the first flush of his ministerial career, followed apostolic practice and began in a point near home--at the village of Appin, where in a hall, in the year 1883, he organized his first church, after preliminary preaching which brought in twenty converts. It was too small a constituency to last very long. The group [541] had the services occasionally of David Oliphant and D. B. McKellar; also S. Keffer of that county. Wm. Black became an elder, and brethren Butler and Dobie were deacons. Mosa, Rodney and Lobo churches were in the same territory, and if co-operation could have been secured a longer story might have been told. Wm. D. Campbell afterwards became a noted and successful preacher in Ontario, and also for eight years in Detroit. During that early period the earnestness of many preachers was too poorly backed by their less far-sighted members (Christian Worker, Jos. Ash., Ontario Evangelist).

      This group was an off-shoot from Mosa church in the year 1897, beginning with some who had removed there. A meeting in the town hall resulted in 13 baptisms. A Sunday School was started, and a church was organized in October, under J. H. Coultard. Hugh McKellar and Timothy Wardell were deacons. This was the St. Thomas College of field work. The Ontario Co-operation gave some financial assistance; this was always proportionate to the need and also to the local efforts. In May, 1900, H. T. Morrison, of Chicago, came to hold a meeting. There was no permanent church established. Man's conservatism is seemingly stronger than much of man's revolt against it. It was a loyal and brave effort, and it had its value.

      The spiritual rooting of Aylmer owes something to its neighboring S. Dorchester, where Edmund Sheppard laid deep foundations in 1850. There were stirrings and convictions about the necessity of an advance, and in the Fall of 1885, Wm. D. Campbell held an evangelistic meeting with fruitful results. The families co-operating in this were the Jake, Sherke, Inglis, Bradt, Luton, Reavie, Dunn, Hepburn, Hodges, and Turner. The preacher (long known as 'Willie Campbell') seems to the compiler to be about native to the district. (He was afterwards destined to preach and minister widely, particularly in Bathurst St., Toronto and Plum St., Detroit, which churches he served for five and eight years respectively.) Bro. Campbell organized and set going the church on New Testament principles. E. Harlow served as student preacher. For over a year the meetings were held in a hall, afterwards in a rented church building. Early pastors were J. D. Stephens, E. R. Black, C. Harlow. A structure was built in 1905, at which time another local and well-known brother, Randall W. Ballah was the minister, his term being from 1901-7. (Of Bro. Ballah much could be [542] said favorably. He was of a quiet nature and sincere mind, scholarly, consecrated. He served for a time on the staff of St. Thomas College in earlier years, and was for some years the corresponding secretary of the Board of Co-operation. He was in charge of the mission that finally developed into Wychwood church--later joining Hillcrest--and this chronicler recalls him warmly on a Monday morning meeting of a convention in those early days, bringing a very hearty message from a text in Revelation about our Lord "walking amongst the candlesticks"--meaning the churches we were all endeavoring to build up. He radiated cheer and hope, and this chord of memory is passed on herewith.) Bro. Ballah was succeeded by Bro. W. H. Arnold, who served to September, 1907. J. L. Wheeler served until Sept. 1910. Brief ministries were held by D. McColl, H. G. Kellog, and in May 1914, W. G. Charlton (native of Dorchester) began a fruitful ministry which ran until Nov. 1919. (W. G. Charlton was twice evangelist for the Ontario board and has served in numerous pastorates in Ontario and in more meetings than can be here enumerated. In 1948 be seems to hold the record for length of service in Ontario. For a time he was corresponding secretary of the Ontario board.) Harry K. Franks, of Toronto, seems to have entered the ministry here, after preparation in College, and he served here for nearly two years, until September, 1922. G. W. Garrod followed with a ten year ministry, to June 1932. Dr. T. L. Fowler gave a year's ministry to 1933, James D. Kelley served 1933 to 1935, Fred Dunn, 1935 to 1936, John J. Hill to 1938, Edgar Allen, to 1939, at which date H. L. Richardson came to the work. The church, which was never large, had its strength recruited by evangelistic meetings, held by R. W. Stevenson, during R. W. Ballah's term; by Rochester Irvin, 1910; by W. J. Hastie (about 1920), and C. Smithson, about 1937. These meetings were productive, but no church ever was able to hold entirely its baptized believers. This is generally lost sight of. Other evangelists were O. G. Hertzog, E. Sheppard, Robert Moffett, W. D. Cunningham, George Fowler, Frank D. Butchart. An elder of the church, Joseph I. Bradt, was a son of Thomas Bradt, a name well-known to the Disciples in Ontario in the 1840's. And, in the course of events, a son of Joseph--Thos. W. Bradt--became a Christian and later entered the ministry, serving in a number of churches with great zeal. The testimony of Thomas Bradt was that though Aylmer church was small in numbers, it left his mark upon his young and tender heart. He also wrote: "Your service also led me on, into the service of God's Son." Any church that keeps on doing that must live. The religious atmosphere of Aylmer [543] must have been strongly missionary, judging by what this chronicler, and most others in Ontario, know of Miss Nancy Inglis, and her sister, Mrs. Alice Laidlaw. (Miss N. Inglis was travelling secretary for Ontario W.M.S. for some years.) The church has been an unswerving supporter of organized work and a liberal giver to our organized mission causes. Its minister (Bro. Richardson) was pressing forward in maintaining prayer meetings, young people's Bible studies, Christian teaching in the public schools, and lending a hand in any neighboring cause needing help. Amongst the men, one or two names will permit emphasis: the late Austin Learn, and John Hodges.

      This church owed its existence to the faith and perseverance of Andrew Yule (and wife) who came there in 1872. He was a school teacher then, and he became an active social Bible teacher amongst his neighbors. He was said by Jos. Ash to be "of that class of men who hold religion as a solemn reality". King church in 1876, sent O. G. Hertzog to hold a short meeting, but there were no visible results. In 1877, his first baptism occurred, in 1878 he won a Methodist local preacher named John Marritt, who was an excellent speaker; with him there were brethren Brodie, Thom (and Mrs. Thom) who were baptized in King. Three others soon followed. In 1882, the first public worship meeting was held in a hall, with H. B. Sherman as preacher. There were four additions. The first baptism in public drew crowds to witness. John Marritt served as speaker for a time, and later removed to Keele St. church, Toronto, where he was outstanding. In 1883, the group erected a brick building, costing $1,750; G. Wells sent $175, proceeds of King church to aid. Dedication day was Nov. 26, 1883, the speakers being the well-known Edmund Sheppard and O. G. Hertzog. Three were then baptized. Some of these facts were gathered by James Lediard: see Ontario Evangelist, February, 1887; and Jos. Ash, in Christian Worker. Mr. and Mrs. Dan. McLeod, and Mrs. James Whimster, were long and loyal supporters. The church became missionary at once, and contributed $30 to the second Co-operation, which was organized in Aurora in June, 1883, and no other than Andrew Yule appointed as secretary-treasurer. Aurora church was unable always to employ a full-time minister and occasional speakers mostly served it, as evangelists. Amongst these names are O. G. Hertzog, Robert Moffett, of the A.C.M.S. of Ohio; Donald Munro, of Toronto; John Marritt, Fred Sommer, W. D. Campbell, and W. G. Charlton. In the frequent intervals, Andrew Yule was preacher and John Ross, presiding elder. Eventually Bro. Yule's strength failed him, the cause dwindled and [544] ceased, at some considerable time before July, 1922, when the church property was sold and its money value, in turn went to the Co-operation. But what a monument to his life Andrew Yule has left. We need such men today more than ever, to interest their neighbors in Christ. "Christian integrity" described Andrew Yule, as I knew him.

      Everton was the mother church, nearby. Some of its members had settled there and from time to time others came, among them Robert Royce, long a mainstay elder in Eramosa and continuing in Acton. The Co-operation evangelist, O. G. Hertzog, was active in the promotion; he held a successful meeting, despite opposition in the summer of 1876, according to the Bible Index, August, 1876. The first public worship was on Sunday, July 23, 1876, in a building purchased from another body. Jos. Ash, in his "Reminiscences" in the Christian Worker, March, 1884, states that such a triumph must have been a "green spot forever in Bro. Hertzog's life." The writer recalls a meeting there by Andrew Scott, in March, 1885, when seventeen were baptized. At that time Robert Royce and Gabriel Wells were elders. G. Wells was from King township church. Wm. Ismond was another elder, and other officers were Wm. Masales, Alex. Cripps, Wm. Plank, Geo. Soper. A. Cripps was treasurer, and was succeeded in 1902 by Mary C. Masales. In the church's earliest years they had the benefit of the labors of W. D. Campbell, James Kilgour, A. Scott, Hugh McDiarmid, J. D. Stephens and Dr. Belding, of Ohio. The first elders were from Everton--Wm. Crewson and Adam Dixon. Born of the evangelistic and co-operative spirit, the church continued with rising interest in missionary work at home and abroad, and made suitable contributions. A Sunday School was maintained; and Robert Stewart (later to become a preacher) organized a Christian Endeavor Society. Student preachers also helped, such as A. C. Gray and Amos Tovell; and Wm. Tovell, elder from Everton helped out in preaching when ministers were absent. Acton worked for some time with Georgetown, using the same minister. The following list is practically complete: W. G. Charlton, 1891; J. T. Lefevre, 1897; F. W. Luxford, 1898; E. I. Crawford, 1900; David Dick, 1902. The last pastor was O. D. Fournier. The church was harmonious and active after the spirit of the day, which was to continue the new advance for the work which seemed to spring up in the seventies. Removals and deaths weakened the church, and continuance as a church was difficult, but the Co-operation aid kept them going until the year 1909, when after discontinuance, the church was sold, and its proceeds went back to the Co-operation treasury. [545]

      Mary C. Masales was, as a young person, very active in Sunday School work and Christian Endeavor. In time she became to be sole resident survivor of the group and at her funeral (March, 1943) practically the whole town was in attendance, to evince esteem. Some years later, Mr. H. P. Moore, publisher of the Free Press, in a volume entitled "Acton's Early Days" published some amusing incidents about the church which probably were from Miss Masales' pen. Some of these excerpts fittingly close this account:

      "Those were the days when the family went to church (likely the 1880's) and all sat together. I remember Richard Hamilton, his wife and daughters; elder Robert Royce and Mrs. Royce, with their widowed daughters, Mrs. H. Orr, Mrs. James Morton, and Mrs. Orr's children--Minnie, Bertha, Kate and Lewis; Chris. Masales and Wm. Masales, with their families; Wm. Plank, Mrs. Plank, with a seat full of little folks; the Robertsons, David Tovell, with wife and eight children; the George Toltons, the Fyfes, the Donald Fergusons, the Ramsays, Dampiers, Cripps, Crowsons, and many more . . . Perhaps some of the older folk will remember a group of beautiful girls who attended: there were Annie and Mattie Black, Annie McLean, Bella Hill, Agnes Ramsay, Minnie Orr. In the centre sat Charles Hill, with his wife and daughters. Mr. Hill was precentor; there was no organ, but with his tuning fork's aid he led the congregation in his clear true voice in such tunes as 'Balerma', 'Miles' Lane', and others. Later I remember Geo. Williams leading with his wonderful tenor: 'Jerusalem, the golden', or 'On Jordon's stormy banks I stand'. The old Temperance Hall stood next to the church. One summer morning the windows of both buildings were open. The Presbyterians were holding a Gaelic service in the hall. The Gaelic was too much for some of the Highland Disciples and they went straight to the sound of it. The Disciples were sometimes without a minister, but the communion was held every Sunday, minister or not. Never have I heard a more tender and reverent communion service than those led by John Robertson, in his soft Highland voice. He was one of the most spiritual men I ever knew, and we left the service with hearts lifted up. . . . Changes came; many of the members removed and passed to their reward. The church was closed; most of those remaining joined the Baptist communion. The work was not lost. In many towns of Canada and the U.S. are earnest church workers who first found their Lord and who received their training for service in the little white church on the corner." [546]

      Here is a brief story of an existing group in Brockville known as Scotch Baptists, but not unwilling to be called Disciples, for they were students of Campbell's Millennial Harbinger and knew Campbell's position. Ash tells this in December, 1883. He said it was "several years ago" (possibly 1880), that he found a group of ten to twelve who kept up their old form of worship, sitting in a large room, in a residence, at a long table as if to dine. Any auditors sat about as they wished; the members kept their seats during the whole time. Ash urged them to get a hall and have preaching; he presented "the mission of John the Baptist and the setting up of the kingdom of Christ". Later he was visited by one of them who reported they could not get on well, never got any additions, and so the remainder went to the Baptists. This ties in well with other information about such habits; to be totally concerned with the rightness of your associates in religious work and to centre upon self-edification, is to lose contact with reality. This early habit of exclusiveness and sense of righteousness as a group came easily from the Scotch Baptist tradition, into early Disciple or Church of Christ circles; and some of it still hangs an impediment to union or activity. What is counter to this legalism is Paul's phrase "the law of the spirit of life in Christ Jesus." Paul revered all divine laws, but he dropped his Judaism when he found Christ.

      James Black, of Eramosa, adds confirmation to the foregoing by a note in Bible Index for 1876, page 53, referring to certain other early churches. "I saw brethren in Brockville, in 1820, that met regularly as a church without ordained bishops . . . (these churches) united to the Disciples when they became acquainted with them." (Bro. Black was here referring to a group of churches, not Brockville alone.)

      Blenheim is best known to older Disciples in Ontario as the home of Bella and Duncan A. Sinclair, who gave their estates at death, largely towards establishing an institution for the training men for the Christian ministry. (The fund they established grew in volume for many years and twice was involved in grave dissension over Educational policies. Its status was not finally settled until the year 1940, when it was by court order, placed at the disposal of the "College of the Churches of Christ in Canada, Inc.", Toronto.) It is probable that the Blenheim church originated from the strong deposit of Disciple teachings involved in the Howard township group, or possibly those of S. Dorchester or even Aldborough. In the [547] Canadian Evangelist, Toronto, Dec. 1, 1890 (which was edited and published ably by Geo. Munro), Duncan A. Sinclair relates that his home church had been without meeting for a year. He was a godly and ambitious young man, determined to give his life to the Master's cause. This writer remembers him well. He became a student at the University of Toronto, but poor health caused him to relinquish the attempt, and he died early. His sister died later, but they both gave a sum that was a good nucleus for a college endowment (see chapter 11). However, he succeeded in getting two preachers enlisted to re-start his home church: John R. Gaff, (then of Cecil St. Church, Toronto) and evangelist James Lediard. These gave individual efforts totalling three weeks preaching in August; and E. J. Hart, and his daughter Metta as singer, gave another three weeks in September, winning much approval for this new sort of evangelism, (which was modelled upon American practices then in vogue), and incidentally some souls for the Kingdom. Tohzo Ohno, a Japanese student at Toronto, was also used; he was viewed in the Ontario circles as a charming result of the influence of Christianity upon a heathen from the East. Tohzo himself, wrote of the coming defeat of his country's gods. (In those days such optimisms were usual). In Blenheim a Sunday School, and the newly popular Society of Christian Endeavor, brought to young people a new medium for expression, such as had been lacking in Ontario churches. In a later issue of Geo. Munro's paper, it is made plain that it was youthful energy that was behind this attempted upheaval, which was continued by evangelists Weaver and Stewart, who baptized seventeen persons who were added to the church thus revived. The church was revived and set going again. It is possible that its disappearance from our records was due to the further decline in power of Duncan A. Sinclair. If so, these few lines may be a lasting tribute to the vitality of the Christian experience so perpetuated. R. R. Bulgin also assisted; he was of the same daring type--an adventurer for Christ. We need not assume that the revival was a failure. It probably is asserting itself in the stream of Christian influence that persists today in Ontario, for this cause of N.T. Christianity and Christian Union for the followers of Jesus.

      Like all progressive churches, Bridgeburg originated through the formation of a teaching point (S.S.), followed by an evangelistic meeting. Kensington Hall on Courtright St. and the year 1891 were placed and time. Bro. Besaw, pastor of Jefferson Avenue church, Buffalo, was [548] evangelist and back of him were John Ball, Mrs. W. T. House, Cynthia Thompson. The late W. C. Macdougall was a student minister. The first elders were John T. James, and B. Leiderman; and amongst the deacons were A. H. Cowherd and Charles Wardle. Forest Ave. Church, Buffalo, assisted by co-operating through brethren Allan and Tisdale; later there was cooperation with a north Buffalo church on Thomson street, and the familiar names of R. W. Ballagh, H. E. Stafford, appear as preachers, with Bro. Aldrich; also for a time, Bro. J. R. Ewers. F. E. Hedden began a ministry, then abandoned it to go to Africa on the "no board" plan, but returned be.fore 1914. Loss of the hall by fire occasioned the building of a church, which was effected by August, 1913, on a lot donated by John T. James.

      Forest Ave., Buffalo (ministry of B. H. Hayden) co-operated in a dedication in May, 1905. Prof. F. E. Lumley, of St. Thomas College, with student aid, contributed a helpful meeting. In early days baptising was done near Emerick Ave. in the Niagara river, or in Buffalo churches. Jackson (visiting Baptist preacher), Geo. Fowler and W. G. Charlton, also helped the membership to grow through primary obediences. Prominent amongst the seventy-eight early members were the names of Thomas James, John T., and Mrs. James, the Towlson family, A. H. Cowherd (to be found in later church records) and Fred Miller, also A. W. Miller, long the faithful church secretary. In 1922, C. A. Tharp was preacher, and he started a mission at Windmill Point, seven miles west of Bridgeburg, near Ridgeway.

      In July, 1933, he organized a church there of twenty-three members in an unused Methodist building. Benj. Merry gave faithful building work; some supply effort by W. T. Mier followed; and Thos. W. Bradt, a young man from Aylmer, gave a ministry of over two years, with twenty new members at Bridgeburg and thirteen at Windmill Point, and additions were made to both church buildings. Students from Toronto College supplied, a meeting was given by W. G. Charlton, evangelist, and R. J. Reith came from England as minister, but in 1938 left on account of health. This church was helped financially for ten years up to 1930 by the Board of Co-operation. It was a missionary church, supporting wide efforts for the kingdom. From its fold Howard Graham entered the ministry of the Church of Christ, and Miss Ora Climenbegg entered mission work in Northern Ontario. In spite of this experience there came a time when hidden forces worked disintegration and spiritual ballast was lacking; the church became derelict to its origin and a follower of church policies that [549] promised more fire and excitement than had previously been experienced. And hereby hangs a moral. The second and third chapters of Revelation afford hints bow churches go astray. The conclusion offers the suggestion that the doctrine of "church sovereignty" is no guarantee of the sovereignty of any church. (Compiled from various local leaders.)

      The Canadian Evangelist, in November, 1894, reported a group of twenty, which met for worship weekly in their homes, conducted by a bro. Colbery. They were near Sweet's Corners and the minister there, R. M. Ainsworth, endeavored to develop them by occasional preaching. The outlook for so small a group in a town could hardly attract or receive Co-operation financial help, and no church developed, even though the Niagara peninsula had a lead on almost all other sections in the early days of the Disciples. And wherever they found themselves on the Lord's day, they longed for the fellowship of the Lord's table. Such groups as these, meeting mostly in rural areas, doubtless have not fully been described, in this work.

      Jos. Ash in the Christian Worker, March 1884, reports a group here who were meeting for worship and fellowship in Christ in their homes. They had been Disciples in Scotland and apparently emigrated together and brought their religious habits and preachers with them. In numbers, when reported, from twelve to sixteen, and able to break bread together. This ability is always evidence of real zeal and biblical piety. They were visited by A. H. Finch, of Derby township, (Kilsyth) congregation, with welcome to the district. The wide-wandering W. M. Crewson, faithful shepherd of many such backward-seeming places, also visited them and preached for them.

      Erin church was one of four or five off-shoots from Erin Centre. First public services were held in Erin town ball and organization was likely established before the erection of a brick house of worship, which was opened in 1873. The church was first under the direction of Charles McMillan and Arch. McMillan as elders, and two deacons, John McMillan and Thomson Smith. The first trustees were Duncan McMillan, Henry Smith, and Wm. Matthews; at present Peter Sinclair, Thos. Cook, Bert Harris and Gordon Garner are trustees. The church was in faith and practice a bit of old Erin Centre, missionary in its aspects, and highly co-operative. The old Co-operation evangelists served Erin, such as James Black, [550] James Kilgour, Alex. Anderson, Edmund Sheppard, C. J. Lister; and later such as O. G. Hertzog, H. McDiarmid, these latter ones about 1875-8. Regular evangelists such as E. S. DeMiller (1904-5); Edwin Wyle, W. J. Hastie, (1921) held meetings, and preachers of other churches did the same: T. Alfred Fleming, of Everton (1901), L. C. Hammond, of St. Thomas, (1910), G. F. Assiter, Grand Valley, (1913). As a background for expansion they had a good Bible School, with large adult classes, started in 1877, the leaders of which in order were: John McMillan, 1878-85; George Williams, Sam. McGee, Angus McArthur, J. A. Stephens, K. McDougall, J. R. Smith, B. Harris, G. Garner. Teachers are listed as Duncan McMillan, Ella McMillan, Marion Ferguson, Thos. Williams, Vina Masales, Miss A. Thomson: later ones, Mrs. J. D. Leitch, Via McMillan, Ellen Little, Amanda Masales, Dr. Martha Smith, (afterwards missionary to India), Wm. McKee, Sam. McKee, Mrs. S. McKee, Mrs. D. McGill, Bella White, Mary McMillan, Sara McMillan, Mrs. John McMillan, Mrs. Frank McMillan, Mrs. Peter Sinclair, Mrs. Stephens, Mrs. K. McDougall, Ken. McDougall, B. Harris.

      Erin church early caught the inspiration of work for Christ by women. This was after the inauguration of such work in 1887 largely by Mrs. George Munro. In this first auxiliary Via McMillan was secretary. Later there served in this capacity Mrs. D. McGill, Mrs. Peter Milloy, Mrs. J. McMillan, Mrs. A. H. Hope. Secretaries of the C.W.B.M. of missions were Amanda Masales, Sara McMillan, Mrs. H. Gear, Mary E. McMillan. The same leadership started a children's mission band, such as every church seemed to have at the end of the century. The church also was a supporter of the Co-operation and Home and Foreign Missions. Example, the March offering for foreign missions in 1917 reached $100; but this has not been maintained. Present membership reveals seventy-seven names, of which twenty-three are non-residents, net fifty-four. The first paid minister was M. McLean, followed by James Lediard (early 1880's); then George Munro, 1890, R. W. Ballagh, A. H. Hope, G. Nelson Stevenson, F. C. Lake, 1907, W. G. Charlton, 1910-12; F. C. Hedden, Oct. 1913 (two terms); H. L. Richardson, 1932-9; Ken. Norris, 1940-2.

      Erin's first members were: Henry Smith, Thomson Smith, Thos. Cook, Hugh Milloy, Peter Milloy, Geo. McCaig, with families of same; the McKee family, James White, R. Ramsbottom, D. Sinclair, D. McDonald, A. McLellan, Charles McMillan, Arch. McMillan, John McMillan, [551] Duncan McMillan, and the families of same; Wm. Matthews, Duncan McNabb, Samuel Irvin, Mrs. Fraser, Mrs. Price Sanford, and Hezekiah Hull. The following were "songleaders": John McMillan, 1874-85; George Williams, 1885; John McKee, Mabel McMillan, Mrs. A. Stephens. In time, organists to aid singing were: Belle White, Millie McGill, Mary E. McMillan, Mrs. C. E. McMillan, Mrs. Donner, Jennie Walker, Mrs. Stephens, Mrs. Garner, Mrs. Sinclair and Elsie Smith.

      Erin church entertained heartily the Co-operation meeting of June, 1916. This group has done a good deal for the cause in the past. Some who removed became active elsewhere, notably in the cities. In 1946 W. G. Charlton settled as minister and continues (1947), but another group also meets for separate worship.

      In the first 'June' meeting, June, 1843, there was a report from a congregation called East Erin, organized in 1837, with thirty-three members. It seems likely that it was merged with Erin Centre later, there being no further record.

      It seemed logical to establish a cause at Georgetown, which was but six miles east of Acton, on the Grand Trunk Railway, and thus not far from Wellington County, the big rural centre of Disciple influence. A number of Wellington Disciples were living there and they craved their own communion--a common motive in starting a new cause, but not sufficient in itself. It was "Co-operation" policy to give assistance according to the extent of local effort. The town was small, and there had been an immersionist church there since 1869, the originals of which were Disciples. W. G. Charlton, then a 'new preacher', began personal work, and a hall was engaged; and in March, 1891, a meeting was held by W. D. Campbell, resulting in seventeen conversions. Bro. Campbell's mind and spirit were exceedingly useful in such an attempt. These accessions, added to the original twenty-five persons, seemed a favorable start, and it should have become successful had the population of the town been sufficient to provide background. A church was bought from a former Methodist body, and in early October a fine dedication effort was made by the renowned L. L. Carpenter, of Wabash, Ind. As dedications had that year been made in Bowmanville and Toronto (Cecil St.), there was a spirit of hope in the air. Many were in attendance with gifts and sympathy, amongst them H. Z. Leonard, the second U.S. Consul in Canada to promote establishment of Christian churches. (See London and Winnipeg.) The church continued with a [552] faithful witness to its belief in the significance and necessity of a New Testament church, and of a rational acceptance of the gospel through initial faith and obedience to the gospel. Progress was slow and yearly gains were small. In 1894, S. B. Stephens, reported a Bible School, an active Christian Endeavour Society, an improvement to the building, and a gain of thirteen during the year to June. A stern battle continued by a group too small in actual influence and financial strength to undertake the burden. But a great faith in their enterprise upheld them; their reliance upon having a distinct and authentic mission kept them devoted to a task which enlisted even children to sacrificial efforts. From the columns of the Canadian Evangelist and Christian Messenger the list of ministers is given as follows: W. G. Charlton, 1891; J. Alex. McMillan, John Munro, S. B. Stephens, 1894, John D. Stephens, J. T. Lefevre, 1897, E. I. Crawford, (to January, 1899), all of these in co-operation with Acton as to minister. Their last meeting was held by W. J. Lhamon, (now of Columbia, Mo.) a strong preacher, who served in this way in Ontario. This meeting yielded but one convert. To the support of the church the Board of Co-operation allotted annually $150, an insufficient sum, under the circumstances, but in keeping with policy of those years. Eventually a change of policy has been made, whereby generous financial aid is given where a strategic effort is indicated.

      Some loyal work was done in Georgetown by the families of Angus and Charles McKinlay, also of Alfred Chesher. James Early and Mr. and Mrs. H. E. Moore were supporters. Most of these were in time to become members at Cecil St., Toronto, after the cause had to be abandoned, which was about the year 1900. These facts are recorded here, because of a strong testimony to scriptural principles then in being, if not triumphant; and many were trained in the spirit and performance of missionary giving; and against such efforts there are always operating resistant energies which the Church of Christ and His kingdom on earth are charged with overcoming.

      This brief story illustrates the principle of variety which occurs in the spreading of truth. Galt is a prosperous conservative city, with established churches. There resided a High School teacher, Gilbert A. Smith (later of Toronto, Cecil St.) who writes in the St. John Christian, January, 1886, that Alexander Hume, on the previous year had visited Halifax on business, and had there been in contact with Henry Carson of the Halifax congregation. Carson soon won him to the new position, for which his enquiring [553] mind had been longing. (People did 'religious thinking' in those days.) Then Carson and his wife (soon to proceed to Florida to pass the rest of their lives) felt they should return with Hume to his home in Galt, for an underlying reason which only an evangelically-minded person may perceive. The Carsons were faithful 'disciples' and soon Hume's wife and his sister were added to the Lord, with accompanying baptism, not practised in Galt. A brother-in-law was also added. At this point publicity brought in Gilbert A. Smith, who had believed himself religiously alone in Galt. (I have visited his home in McKillop township, Huron County where his father, Sam. Smith, had erected a small church on his farm and preached the gospel, as he could. And in a neighboring township John Butchart, in his home also, had a 'church' and from it two doctors and a preacher came, one of them, Dr. James Butchart, of China.) In the Ontario Evangelist, July, 1888, A. Hume writes that their group first met for breaking the loaf and fellowship on November 1, 1885; that the group now numbered eleven, meeting every Lord's day. He made an appeal for funds for the employment of a preacher, who was obtainable. I can give no other details. There doubtless was a real religious opportunity, had co-operation aid in funds and sympathy been available. The moral is evident. There is something reminiscent of Acts, about the earnest story.

      Mosa church sent some members and interest to this town. It had been visited by evangelists--C. J. Lister quite early, in 1885 by C. W. Martz, and later by H. E. Sherman, probably in 1883. Others who followed were W. G. Charlton (1896-7) and Alex. McMillan in the 1890's. Organization was due to Alex. McMillan, about 1892, but that may have been about a re-organization. Later on students from St. Thomas College gave their early preaching efforts there, such as J. H. Coulthard and H. E. Stafford, 1899. There was a group of at least sixteen. Some rift marred their progress, but it was successfully lived through. Rebecca McCracken reports (Christian Messenger, March 1900) that they had a good year, were harmonious and working, and had a hopeful outlook, with an attendance at meetings of forty. Confidence and love for the pastor, O. D. Fournier, was expressed. (Fournier spoke French as well, and later migrated to Quebec for work under the Baptists.) Fred Lumley, of the St. Thomas College, secured L. L. Carpenter, of Wabash, Ind. for a meeting in July, but the town was too conservative to be so easily won. [554]

      A firm beginning was made toward the establishment of a cause in Glencairn through the pioneer labors of Miss Lydia Frame, who, according to Jos. Ash, first established a Sunday School here and talked so fervently of the power of Jesus Christ to save that she won converts to the faith. Ash writes at some length of her consecrated personality and its effects. From the Christian Worker, of March, 1884, it is learned that William M. Crewson, of Eramosa, was the first to proclaim the "ancient gospel" here, in 1876. Alex. Trout, son of the elder Wm. Trout of other sketches, was then in Meaford, and held a meeting at Glencairn which realized twenty-three additions to the faith. W. M. Crewson served as preacher for some time. The church at that time was made up largely of the family of M. N. Stephens, and also included a sister of Mrs. Stephens, Miss Lydia Frame, aforesaid, and two other sisters, the latter functioning largely in the work of establishing a church at Collingwood. Organization at Glencairn took place in 1880, and the young church had the labors of some of the pioneer preachers, such as Alex. Anderson, James Black, C. J. Lister; and later of Duncan Stirling, H. B. Sherman (1884?). From the Christian Messenger of April 2, 1900, we learn that W. H. Hammond served locally; and in addition to those first mentioned the church was served by L. E. McLachlan (1898), C. T. Fredenburg (1898-9), H. E. Stafford (1899), S. B. Culp (1900). T. Alfred Fleming became minister in 1900, when their new church building was dedicated; James Lediard also spoke on the occasion. Some of these ministers were but students, but they afterwards developed into strong preachers. There was co- operation generally with Collingwood. G. F. Assiter, English-born, served both churches about 1912. A meeting with twenty-two added was held in 1897 by Robert Stewart, of Eramosa (later of some American churches). These were growing times. M. N. Stephens and Chris. Paddison served as elders, and Sidney Stephens as deacon. In both local and provincial work M. N. Stephens was a dynamic force. His son, M. N. Stephens also, followed him and served as president of the Board of Co-operation for four years, 1909-1912. Miss Agnes F. Stephens, following the lead of Miss Frame, was active in the first mission band work here, and later in the Ontario C.W.B.M. From 1901 to 1924 she was the soul of the women as their secretary, to which she added other years as editor of the Women's Page of the Christian Messenger. P. C. Stephens, son of Sidney Stephens, was active in provincial work on the board of Co-operation. Few families have made so great a contribution to the cause as the [555] Stephens family. Their contribution began with the faith and works of a forebear, A. M. Stephens, of Esquesing church, back in early days: that is, before 1850. But natural causes have largely prevented increases in membership, and a ministry there has for some time been maintained in co-operation with the Baptists.

      In the year 1876, West Eramosa church ceased to serve its Disciple community in the township, owing to the creation of the new union congregation in 1861, at Everton. Transportation was by that time easier and the central location was more suitable. But the sense of a continuing and growing body had not been lost and evangelist O. G. Hertzog, then serving in Ontario, sought to serve it. In the Bible Index, of August, 1876, he is credited with an endeavor to form a new group in the nearby city of Guelph.

      Only sixteen disciples were available for the beginning, despite the fact that a great development in the township had occurred in the preceding forty years. Thus, late in the day, it was one of the first moves the Disciples made to remove from country to city. The chosen leader was James Kilgour, who had resided near to old West church, but had retired and was living in Guelph. He had served the province since his coming in 1845. He began, and continued to act, as leader of the congregation until the year 1888--without remuneration, save the 'honor' which the Scriptures specify should be paid to efficient elders. James Kilgour had sons--John W., William and Edmund--and these families were a nucleus, added to by Toltons, Millers, Reeds, Andersons, Eiseles, Butcharts, McDougalls, Stewarts, McKinnons, and others as time passed by. Some of these names have survived but none of the originals. The new church received financial aid from the Co-operation until about 1900. (The Co-operation was the great standby of the Ontario cause.) By the year 1882 the congregation was able to transfer itself to a re-constituted stone church building, on Norwich St. (Christian Messenger, March, 1917, by Amos Tovell.)

      In these early years the Bible school was developed as an aid to the church. Many rural churches were slow to adopt this method. They were timid, just because such an organization, with precisely its methods and aims could not be found recorded in Acts or in the Epistles of the New Testament. In James Kilgour they had a man of the pioneer spirit, yet untouched with the timidity that cripples some literalists. In the Bible school, John W. Kilgour began and continued to work in the building up of the congregation. His work ceased in January, 1901. Edmund Kilgour and [556] Annie Kilgour (son and daughter of James) and also Walter Buckingham, gave long service in this branch of effort.

      After James Kilgour's necessary retirement, the church was served for some years by young men going through their educational preparation. F. W. Baughman, of Frankfort, Ind., a graduate. of Transylvania, was the first of such, in 1888. After a year he was succeeded by a classmate, J. K. Hester. George Fowler, a capable preacher, then served from January, 1892 to October, 1894, going to London from Guelph. Other ministers succeeded, as follows: F. W. O. Malley, J. B. Yeager, A. Martin, Herbert Martin; and this takes the story to October, 1889, when Amos Tovell began a long service--as actual pastor until August, 1910, and after that, with occasional preaching and always with faithful oversight, until his death, in November, 1939. Thomas H. Bates, an elderly and beloved personality, served for some time (and his name is found as pastor in widely separated pages of those records). Ben N. Mitchell (returned missionary) served from December, 1912 to the end of 1914. William B. Sharratt followed as pastor, from May, 1917 to July, 1920. Then came an ad interim pastorate by P. A. Dixon. From New Brunswick came Paul Richardson, as pastor, from May, 1923 to July, 1924. Fred Sommer of Toronto, gave pulpit service during 1924-25, In November, 1927, John Dearnley, of England, began a ministry of great benefit to the church, lasting until his retirement in September, 1930. Albert Smith, graduate of our Toronto College, served as pastor from Nov. 1, 1930 to November, 1931. S. L. Shippey, of Rodney, became pastor and served until September, 1936, going then to Home St., Winnipeg. William Bilson, who came from England, became pastor from May, 1937 to September, 1938.

      Since December, 1938, Wm. G. Kitchen has been in charge with great acceptability. He has served our cause from pioneer times, in Saskatchewan, and at Vancouver, B.C. at Shelton Memorial church.

      Guelph church has a record for missionary-mindedness, in its support of the Ontario Co-operation and all recognized missionary effort. Its loyal C.W.B.M. has aided in this. The provincial work of the women was organized at a Guelph convention in 1887. Mrs. Amos Tovell, wife of a later pastor, was both a local and provincial leader.

      Guelph church was never able to muster a large number of members but it maintained its services on high levels, as pertains to business promptness and in an enrichment of its devotional periods, in a physical setting which seemed to be fitting to the whole. From its numbers have come four [557] young men into the ministry: Daniel Stewart, W. C. Macdougall, Robert Stewart, Jos. P. Reed, all of whom were at one time associated with this church. Other young men have given pulpit and other service, such as John Munro, and A. C. Gray. Guelph has had some memorable evangelistic services, conducted by such as T. L. Fowler, George Munro, E. S. DeMiller, Herbert Yuell, M. B. Ryan, W. J. Cadman, W. G. Charlton, W. J. Hastie and Robert Moffett. Like certain other churches its sons and daughters went forth to other centres, in Ontario, and in the West to add their quota there. During the period of our 'Forward Movement', beginning in 1920, under direction of W. J. Hastie, the church gave substantially to enlarge and adorn their sanctuary. This was completed in January, 1921, when a re-dedicatory well attended service was held, at which F. W. Burnham, President of the United C.M. Society, was preacher. Through long years Guelph was always a favorite place for the annual convention in June.

      Two persons who long served Guelph, deserve special mention. The first, John W. Kilgour, (whose service, along with that of his father James, is commemorated by a brass tablet in the church), and Amos Tovell. John W. Kilgour contributed to the Christian Messenger of May, 1910, some very interesting reminiscences of early pioneer days. Of him, it may be said that he helped to extend the work of the pioneers, as an officer in the Wellington Co-operation, dating from 1886. Amos Tovell, born in 1861 (when Everton church was formed), was in a remarkable sense a son of Everton, since his life therein most reflected his loyalty to that seat of co-operative effort. His religious life and service seemed naturally to grow out of it. He received education at Hiram College, University of Toronto, and Chicago University. He served some years as pastor at Elyria, O., and began his work in Guelph, October 1889, serving about eleven years with steadfast purpose and good results. Then he entered his later life work with the Children's Aid Society, promoting child welfare with distinction, but seldom long absent from a pulpit. All his life was adorned with quiet grace, loyalty, and devotion to his Master and His Master's people. His long service to the Board of Co-operation in Ontario was in the writer's opinion, that of its most distinguished later servant. He was secretary for some years, then president for many--one of three who most honored that office--James Black, Hugh Black, and Amos Tovell. His hand has traced two recordings of local church history and they are quoted herein. Like a twilight glow, the spiritual influence of Amos Tovell's life must still linger in Norwich St. chapel. [558]

      This "Church of Christ" congregation came into being about the year 1897, owing to endeavors made by Mr. and Mrs. Albert Culp, Vincent Lightheart, Mrs. Martha Standish, Mrs. McCardle, A. Wardell and Mr. and Mrs. Wright. In 1898, the group met in Forester's Hall, and James Beaty, of Toronto, used to speak for them. Later W. D. Campbell was their evangelist. A brick building was secured, but trouble arose owing to the use of an organ. The Ontario Co-operation took over the building and the group met for years in halls. In 1902, they were back at a hall, corner of Jackson and Walnut streets, where they had previously been; remaining there for eleven years; then used Labor hall on James St. N. for two years.

      At first but five persons met at the home of Bro. Wright; in 1899, they were assisted by J. Howard Stirling for a time and H. M. Evans also served them as evangelist. Others who served in this way were C. Tallman, S. M. Jones, and a meeting was held by C. G. McPhee in 1922. This was after the congregation had secured a very suitable building, used formerly by St. Peters' Anglican church at 77 Sanford Avenue S.

      The expressed aim of the congregation was to instruct and edify its members, both young and old through Bible study, so as to make possible the winning of others. A weekly prayer meeting was reported as active in 1942; also a class for young persons met on Lord's day evenings. 'Missions' to this congregation means participation in assisting the financing of other groups in Canada; also the use of radio for the promulgation of 'first principles of the gospel'. The churches so uniting in radio use a St. Catherines station. One address announced was on "Where the Book Speaks". The group has pretty much used the self-edification plan; but in April, 1942, the first located evangelist began work in the person of Warder K. Novak. Another congregation is also at work in Westdale, being directed by Albert Jones and Lloyd Snure. All of the foregoing speaks of earnestness and fidelity in serving the cause of the Master.

      This small place is ten miles west of St. Thomas. In August, 1896, W. D. Cunningham, pastor at St. Thomas, preached to a small group of Free Baptists who were without a minister, yet owning a house "somewhat out of repair". His visits were repeated, and in November a brief meeting resulted in fifteen baptisms Some of the older brethren desired to have a church organized, which was shortly accomplished. Regular services followed, with assistance in preaching by students of the St. Thomas College. [559] The Free Baptist trustees of the building voted $300 for repairs, and a comfortable house of worship was dedicated by W. D. Cunningham on November 28. On that occasion two were baptized who were about to dedicate themselves to the Christian ministry. H. E. Stafford, of the College, was called to the pastorate. By March, 1900, the membership was thirty-three, nine being added in 1899. F. D. Butchart, of the St. Thomas College, shared the pastorate also. Fred Lumley came into the church here, later to become a Christian minister. He had one pastorate at Wychwood, Toronto, after his graduation from Hiram College. Mrs. Thomas Pearce, of Iona, became a sort of ministering godmother to some of the aspiring young men, most of whom made good in their ministry later. In June, 1901, David Dick was appointed pastor. (See also Wychwood, Northwood and Acton). Permanence was not attained, but the work of the kingdom was furthered by these efforts briefly recorded.

      Inwood lies nine miles west of Alvinston. Work was begun here by students of the St. Thomas College in 1896. Those associated in preaching were H. E. Stafford, (see Selton, Collingwood, Northwood), David Dick, J. H. Coulthard. E. E. Crawford, pastor at St. Thomas, and R. R. Bulgin, of Northwood held meetings. Some gains came to the Brotherhood and likely community, but no permanent work was founded.

      If all churches were easily and uniformly successful their histories would be less interesting. It is in the high aim, the strong desire to conquer, that glory lies in any field of endeavor. Little lonely Kenora had a long struggle; it occupied the efforts of a brave little band. It enjoyed the support of not only the Ontario but the Manitoba brethren, and also considerable aid from the American Christian Missionary Society. It had a succession of evangelists and preachers who labored with almost phenomenal zeal; and at the foundation there were the characteristics of an almost apostolic determination to plant a church from which should shine only unobstructed light from the pages of the New Testament. And it built a building to enshrine and shelter this Christian effort. This building was frame, afterwards rebuilt with brick. For two decades Ontario brethren were observant of Kenora, then known as Rat Portage, and in the sacrificial efforts of its [560] young pastor, C. A. Tharp--in leadership, as well as physically "edifying" (building up) the church by trowel and mortar efforts. The initiation of the church was due to the George W. Fullerton, a young man who came from Pictou, N.S. (which see) where it is recorded that he assisted his father (another church builder) in establishing a Christian church. Fullerton was a cabinetmaker and owned a shop; and a hall above it provided a meeting place for the early group. This assistance was brought to them only a few months after his arrival in town. Thus always do moving enthusiasts act. From previous experience he was enabled to enlist the aid of the American Christian Missionary Society, of Cincinnati, O.; and they sent as evangelist J. K. Hester, who held a meeting beginning March 17, 1899. In seven weeks time there were twelve decisions for Christ and two more united. On May 21, 1899, beginning day, several others joined the band, making seventeen charter members. Others joined in from the "Christian colony" in adjoining Rainy River district, and provided two preachers, J. Cary Smith and Jos. Keevil. J. K. Hester served as evangelist Missionary for a few months but most of his additions were of non-residents. Then Jos. Keevil became evangelistic pastor of the little flock. They met first in Fullerton hall. After this and during his ministry to September, 1900, Bro. Keevil contributed sound New Testament teaching to the Ontario brethren through the columns of the Christian Messenger. Then an older preacher was chosen, M. P. Hayden, one of the Haydens of Ohio. He served until September, 1904. He also was a writer and conducted a department of western news for the Christian Messenger. C. W. Hamilton, of Washington, Pa., served until March, 1905; followed by F. W. Dafoe to March, 1907. Despite all the effort there was little growth and Kenora seemed to lack persons who are capable of being attracted outside of charted ways of thinking. The religious climate was probably not stimulating; and over wider areas than a little town there are periods of dearth instead of enquiry. In the first decade of this century union between Baptists and Disciples was being discussed and in some cases tried.

      It was experimented on for a year in Kenora but was a failure. The church then for a time met in the home of A. M. McGeachy, and was ministered to by M. P. Hayden. Norman Brighton followed and the meeting place was again a hall. Brighton had been a Salvationist and during meetings conducted by evangelist Geo. H. Sims, he came into the Restoration Movement. Rebuilding plans were afoot in 1911; a lot had been secured and a building suitable for the little group was erected. The Ontario board [561] of Co-operation gave a loan. Alex Davidson, of Winnipeg, contributed the bricks for veneering. Charles A. Tharp, educated in Kentucky University, became pastor, in this his first of many services to the Brotherhood in Ontario. An emergency worker was needed and he donned overalls, and with trowel, mortar, and cement, his labors began. His efforts both on the outside and inside of the church were of great value. This was physical as well as spiritual 'edification'. The structure was fully paid for by November 1939. With the better building came larger audiences; quite a refutation of the idea that "preaching the gospel" is independent of, or may be disregardful of, means. In this building various evangelistic campaigns were set going, with reasonable results. There were evangelists George A. Sims, J. A. L. Romig, E. S. DeMiller, Alex. McMillan, B. B. Burton and W. L. Wray. Alex. Scott, of Wilkesbarre, Pa., then served the church for a year prior to 1918. That the numerical results were not greater is not explainable here; but in 1918 the decline made it desirable to dismiss expense from the church's aims. Since that time meetings have been held without a preacher, and owing to economic changes, and loss of wage-earners, its members have been lessened, death adding to the subtractions. Evangelist W. J. Hastie, of Ontario board, assisted in clearing and arranging financial affairs. Failure can seemingly not be chargeable to the membership, nor lack of steadfastness in doctrine. They were not, as in certain flocks, led off by cults which depend upon excitement and grandiose doctrines for the success. An outsider has informed the writer that at least two members--A. McGeachy and John Mann--gave often their last cent to prove their loyalty to their Lord. Others might be due for mention. John McCoombs, a faithful and beloved member, met accidental death in 1935. D. Talbot and wife were widely known; Bro. and sister Almas, and others; and some who carried on for a time after 1918, when the church was alone: these are D. G. Sinclair and Ben. Currie. An example of rare devotion may be quoted from the Christian Messenger, of March, 1900, in which pastor Keevil commends a brother: "The most heroic service rendered the cause of the Master in this district is by Bro. Stockford, at the Sultana Mine. He cheerfully accepted a humble position, so that he might be brought into contact with these men and have an opportunity to exemplify the religion of Christ in his daily life; that be might be better able to talk to them on Lord's days on the great truths of the Book." Loyalty was surely manifested by Miss Norma M. McGeachy when, after local opportunities had closed, she journeyed to Ridgetown and received baptism from her former pastor, Charles A. Tharp. [562]

      In the spring of 1942 there are but four members left, and these meet every Sunday afternoon in their church building, which they rent to another body. They have praise, Scripture reading, and the Lord's supper. Two of the three are Mrs. McGeachy and her daughter, Mrs. Sam. Dennel, from whom many of the foregoing facts have been obtained. Mrs. Dennel concludes a letter thus: "It was sad to look over the records of the church and see that we are now but 'two or three'. Yet, look at the fine souls who were faithful, who have gone to their reward. Was not the work worth while? Who knows but it may be revived some day." Some of the spirit, and the building, yet remain. It seems 'worth while', indeed.

      In this mid-western metropolis of old Ontario the co-operative brethren as far back as 1891 determined to plant a worthy representative of the cause of the Disciples of Christ. The story reveals initiative, courage, patience, perseverance, and a living faith that success would be attained. It is worth reading for insight into success anywhere. It was faithful local work that accomplished this, aided by Co-operative agencies.

      The successive steps will be indicated as far as possible. Many of the facts were stored in the columns of the Christian Messenger, the Canadian Evangelist, the Canadian Disciple, as well as in Co-operation records. The compiler's memory also held some lines. F. Churchill, church secretary almost from the beginning, furnished some dates and intimacies which may be respected.

      A number of Disciples had been meeting for purposes of observing the weekly communion privately. Amongst these and active as a promoter, (and sometimes as preacher) was H. Z. Leonard, consul for the United States at London. The group was small but enterprising. They did not proceed by the usual hall route. A frame church building near the corner of Elizabeth and Dundas streets became vacant in July, 1891. This was purchased outright through the acts of brethren Leonard and John T. Campbell, of St. Thomas. The building was got ready for occupancy by August 23. A. N. Gilbert, of Cleveland, O., a speaker then in vogue, was secured for the dedication. Regular services were carried on from that time. On December 2, 1891, Robert Moffett, of the American Christian Missionary Society, organized the church, with twenty-six members. The membership soon became thirty. By January 1, 1892, T. L. Fowler, one of the strongest preachers ever in the province, was ready to begin a pastorate. Bro. Fowler (Dr. [563] Fowler, as he later became--probably the first as a scholar to attain that degree amongst us) had a long career as preacher, educator, and co-operator. To serve London he came back from the presidency of Fairfield College, Nebraska. Educated at Bethany College, he entered upon this important field as well equipped as any who ever served there. His later scholarly attainments and service of fifty years as a minister in Ontario, entitled him to grateful memory. Bro. Fowler was possessed of energy, a strong sense of his mission, aided by a fine understanding of human nature. These were employed with lasting effect in his London work. By June, 1894, the church reported a membership of one hundred and twenty-two. He was then resigning because of an urgent call to open the first training college for ministers in Ontario, at Toronto.

      The Co-operation Board for some years allotted aid of $500., making London a major point. George Fowler, brother of T. L. Fowler, succeeded him, with fine results for a time. The following year's report gives a membership of one hundred and sixty-five, and by April, 1896, it was nearly two hundred, ninety persons having been added, mostly by baptism. Success then seemed to be in the making, and by June, 1897, membership had grown to two hundred and twenty-five, forty having been added during the year. An active Sunday School accounted for much of this. During the next twelve months twenty-six persons were added. But by June, 1898 Bro. Fowler had resigned, owing to a need for better climate.

      However, there was a serious division in the church from which it was long recovering. The membership was reduced to one hundred and seventy-five. It is likely that initial success had attracted some whose interest was not held under a changed condition. Colin Sinclair, of Lobo, became minister, early in 1899. The church is seen to have retained its missionary outlook and gifts to home and foreign missions are noted. Bro. Sinclair served until the fall of 1900 and the church was without a leader for some time. J. T. Lerre succeeded as pastor June 1901 to June 1902. In April, 1902, E. B. Oliphant writes in the Christian Messenger that the membership was about a hundred, composed mostly of working people unable to aid much financially, but faithful. A good step was taken in calling S. B. Culp, from Tully, N.Y. Bro. Culp, as a Canadian came to the work in the fall of 1902; and by December the church had received a fine addition to its numbers through evangelism by home forces, in which the Christian Endeavor Society played a strong part. However, by June, 1904, when all mission churches report progress in Ontario, the membership was but a [564] hundred, gains and losses having about balanced. Bro. Culp closed his work and entered the service of Collingwood.

      In January, 1905 Edward Black, of Everton (grandson of James Black) became minister. The membership stood at sixty-five. Finances may have troubled a small body unfit for great financial effort. Bro. Black showed his strong pioneer stock by making great use of Scripture. He reflected that in his writings in aid of the work.

      He gave up the task and entered service in the United States. (In his later years he was in academic work in a Los Angeles, Cal. seminary, dying in 1940.) Then Bro. B. H. Hayden came as pastor, in 1908. He was a scholar, and both he and his wife were beloved as workers. The membership was but sixty; their house of worship a frame building in need of repair. The faithful local workers struggled bravely on. After four years of service Bro. Hayden removed to take tasks in Milligan College, Tennessee. It may well be that in this period of decline, they were passing through the "dark days of the church", referred to by a speaker at a later anniversary. Eventually G. F. Assiter was called as pastor. He was English born, energetic, and later served in our co-operative work. His health failed and he left the work in October, 1916. In March, 1917, W. B. Sharratt, a Canadian and well-trained, succeeded serving until the following year. (He later became a professor in a College in Union, New Jersey.) The Ontario superintendent of missions, W. J. Hastie, then took charge for some months, and by October, 1919, J. H. Versey, an Englishman, returned from mission work in Jamaica, entered upon the task with energy. He was past the meridian, but possessed of a vision. In June, 1920, membership was reported as but eighty, but the church was still giving to missions, both home and foreign. It was the faithful remnant that was persevering. The mortgage debt was attacked and by the next June there had been paid-off $1,639, with a membership of but ninety. The church needed a new home; the minister set himself to that task, and it is due largely to his energy and faithfulness that suitable building was eventually erected. The story of the building effort was not dissimilar to many such events; the secret if any, lay in the faith and energy displayed, amidst difficult circumstances. The new brick building, in a classic style, and with both beauty and utility served to a large degree in every part of it, provided an auditorium of 48 x 51 feet, with a 24 foot ceiling. Its service rooms are adequate, the necessaries for a great social and religious effort, worthy to last for many years. The cost was set at $32,500. On dedication day, January 11, 1925, when "the faith of some [565] Ontario Disciples became a fact", a splendid dedicatory service was carried out by the pastor and C. W. Cauble, state secretary from Indiana. Arch. McKillop, president of the Co-operation, was present, and with other representatives of Co-operative work took interest in the attainment of this goal by London church. The rejoicing was deep, because great sacrifices had been made through the years to enable the Disciples of London properly to represent our cause there. The sum of $12,000 in cash and pledges was realized and at date of writing (1947) the debt has all been paid off. The building is a monument to the courage of J. H. Versey, and in it is placed a memorial to his devoted helper, Mrs. Versey, who died within its walls. Bro. Versey's work was nearly done. He resigned in December and several years later passed to his reward.

      T. L. Fowler was re-called to serve the church almost immediately. He again was pastor to December, 1926, during which time $1,200 was paid off the debt. J. H. McIntyre was used as pulpit supply until May; following there was an engagement with O. H. Greenwell in Mary, 1927, and serving until January, 1928. During the next few months F. C. Churchill and J. Sheppard were responsible for pulpit supply. The Board of Co-operation and the All-Canada Committee aided considerably with meetings by J. H. Wells. H. B. Kilgour in a pre-Easter meeting secured fourteen baptisms.

      At this point (1927) the accession of a young preacher named Benjamin Eckhardt led the way to a remarkable advance under his long leadership. Progress began steadily to be registered. Some of the developments may be briefly indicated: in 1932 a pipe organ installed and E. B. George appointed musical director; monthly air broadcasts were undertaken, with added publicity; the congregation grew in size, and in 1934-5 a small addition was built, a gallery added, with a new choir loft; the pulpit remodelled; chimes were added to the organ; and other beautifications to the property effected, so that it is one of London's best churches. A teacher-training class, existing in 1938, was enlarged to undertake a curriculum the equivalent of a Bible College, with the pastor as president and assisted by John Black, of St. Thomas, and Howard Graham, of Poplar Hill. With all these evidences of outer prosperity the need for financial aid from the original supporter (the Co-operation of Disciples of Christ in Ontario) became unnecessary. Hopes may be yet realized that the reaching of the aims of 1891 may yet lead the congregation to assume a wider leadership outside its own walls. In the services in World War II, the church had one hundred [566] and twenty-five names on its own memorial. Bro. Ben. Eckhardt now Dr. Eckhardt at the time of writing, is in his twentieth year of congregational service, and he has as his assistant a valued worker in E. B. George.

      Here follow the names of the charter members in 1891: H. Z. Leonard, Sarah A. Leonard, James P. Browne, Helena M. Browne, Berta Browne, L. A. Mason, Elizabeth Isaac, A. Blackwell, Mrs. A. Blackwell, Mary Wright, Daisy Eby, John Marks, Emma Marks, Wm. T. Connor, Mrs. W. A. Connor, George E. Awde, Maggie E. Awde, Michael Rose, W. B. Giles, Elizabeth Giles, Edward Barnes, Mrs. E. Barnes, James T. Pinel. In addition there were three charter members of the David Oliphant family; viz., Mrs. E. B. Oliphant, Maria A. Oliphant, wife and daughter, respectively, (both deceased), and Mary E. Oliphant, daughter, who since 1894 has lived in Detroit. Mrs. A. Blackwell is the only local survivor of the group. (At the time of his death in March, 1885, David Oliphant, editor, preacher, and publisher of the Canadian Banner and other Disciple publications beginning 1845, lived in East London, from where his last journal, The Living Laborer, was issued.

      Some who have rendered valuable service through many years are here named: James P. Browne, Charles Stapleton, W. H. Wooldridge (now of Home St., Winnipeg), Frank Ball, George Johnstone, J. J. Johnstone, J. J. Smallman, A. Blackwell, D. F. Kilgour, E. Graham, Arthur Brown, Fred. Deeley, C. B. King, P. A. McVicar, and Fred. Churchill, who is still active as church elder and correspondent after many years. Amongst women are: Mrs. E. B. Oliphant, Miss Vining, Miss Jessie Smallman, Mrs. C. B. King, and Mrs. F. Manning.

      This rural church was originally a member of the Christian Connexion body which in early times was on a par with the Disciples as to numbers. An attempt at union was made at their Conference in May, 1834, by Jos. Ash, who was then their clerk. The result was a tie vote broken by the chairman against the motion. There was no union. However, some churches and quite a few individuals were absorbed, so at least says Jos. Ash in one of his "Reminiscences". The "Christians" were in the habit of receiving unimmersed members. Another attempt at union was made in 1896 at Toronto, but it also disrupted more than it accomplished; for George Munro, editor of the Evangelist, broke his connection over it. One church came in, that of Mt. Carmel, in E. Northumberland. A brother, R. M. [567] Ainsworth, of Hillier congregation, Pr. Edward County, developed as a preacher, and on leaving Hillier was accepted by Mt. Carmel church as their preacher. His presentation of N.T. truth regarding baptism resulted in the church taking their stand with those which accepted the Campbellian reformation. His preaching won many people; but the Christian Conference would not recognize him, nor when he successfully led his congregation in a building campaign did they take any part in the dedication. So, the church decided to stay outside the Conference. During a period of stress, H. B. Sherman, evangelist for the Ontario Board of Co-operation, held a meeting in the early part of 1884 and a goodly number were baptized, some who had never been more than sprinkled before. A New Testament church of twenty-seven members was organized, with the following officers: elders, R. M. Ainsworth, Jos. Joyce, F. B. Wait; deacons, John Kelly, Lewis Gleason. R. M. Ainsworth was also here ordained. These facts are in the Christian Worker, February, 1884, and the editor, H. B. Sherman, asks the Brotherhood to receive these brethren cordially as on the same basis as other churches. The writer's conclusion is that this controversy on old lines was not perhaps settled as current statements assumed it to be. I do not recall any co-operation from Mt. Carmel church with the Disciples after that date. Bro. Ainsworth passed into another field, and likewise H. B. Sherman. One valuable member who came into the Disciples was James Gilfillan, at Bowmanville, though he was not from Mt. Carmel. He became a leading man there, superintendent of the S.S. and with his family adorned Christian doctrines where he placed his lot. He was one of the founders of the Ontario Co-operation.

      Sometime in the year 1878, through the efforts of J. C. Whitelaw and Duncan Stirling, of the Meaford church, a congregation was begun on the farm of Ephraim Parker with a start of thirty persons. The cause was growing favorably at that time in Grey County. Jos. Ash gives this information in the Christian Worker, of February, 1884; be also states that evangelists C. J. Lister and H. B. Sherman, assisted the group. The principal families were Kellys, Ealls, Smiths, Canns, Parkers and Elfords. The location at Griersville was about eight miles from Meaford. In August, 1884, appears a report in the Christian Worker of a meeting by J. A. Harding, of Kentucky, where baptism was stressed, resulting in sixteen additions. Harding made several trips to Ontario for evangelism. [568]

      Amidst the Disciple records of over a century I select the following poem as one of the finest I have noted of a memorial character. It appeared in Christian Worker, August, 1883, and was written by J. C. Whitelaw, in memory of a relative, Mrs. C. H. Jay, of Meaford.

      Something should be recorded of Mr. Duncan Stirling, more than the various notices appearing in different parts of this work. He was by birth a Presbyterian, coming from Huntington, Que., in 1860 to Meaford with the convictions of this father, who had by the study of the New Testament learned that baptism by immersion was a requirement not to be avoided, and had become a Baptist. Duncan Stirling mingled with the Meaford church and submitted his life to the Master, undergoing baptism through the thick ice of Georgian Bay. He began to devote himself to the spread of gospel truth, and in 1877 came to Wiarton and continued his work there as a preacher. He went to a settlement called Oliphant, holding meetings that resulted in twenty conversions. No complete account of his work can be given; but he continued to labor in the gospel in the Georgian Bay district for some ten or twelve years. His strong, uncompromising preaching stirred up much opposition from various pulpits, and has been known to cause turmoil through a small community. He courted open discussion as a way of developing religious life. It was the era of debates in Ontario; and in his time in Wiarton there occurred two. Hugh McDiarmid debated twice, first with a Mr. Stout and second with one named Gallagher, on baptism. At Meaford, in 1884, the celebrated (and printed) debate occurred between J. H. Harding of Kentucky, and Mr. Wilkinson, of Toronto, on the nature and design of Christian baptism. Bro. Stirling's constitution was not strong, and he was obliged to cease his work in 1889, in his forty-seventh year. He and Mrs. Stirling, were the founders of the Main St. work at Toronto, which was started in their home. Later he was an elder in Bathurst St. church. He passed to his reward in [569] May, 1912, after having exhibited a life of rare Christian culture and effort, leaving this as a heritage to his surviving children, who were W. T. Stirling, E. H. Stirling, J. H. Stirling, and two daughters, Mrs. Wm. Dow and Mrs. A. G. Huntsman, of Toronto. These for years were active in Toronto churches.

      Jos. Ash, in Christian Worker, April, 1884, reports that a brother Campbell (otherwise unknown in our history) planted a group here about the year 1879. The principal members were named Jacob, Rowley, Clark, Smith, Payne, Gilbert and John Beard. He eulogized the little church as intelligent, faithful and keeping a united fellowship. A church that endured seems not to have succeeded; but in its time and circumstances, it won at least one good report.

      A group began work here about the year 1891. The leadership came from Henry King (see Priceville), and J. A. Aikin was later associated before his removal to Toronto, where he was active in Cecil St., preaching there occasionally. These brethren alternated in conducting worship in a hall. Edmund Sheppard began a meeting for them in November, 1891; and in December, 1893 Robert Moffett, of the American C. Missionary Society, was reported as baptizing seven. In February, 1900, W. D. Cunningham had visited the group, then numbering sixteen, but meetings had ceased in July, 1897. That represents quite a long struggle under uphill circumstances. J. A. Aikin gave inspiring leadership in the provincial Christian Endeavor movement then going strong, and for some time he edited the Christian Messenger of Toronto. Finally journalism won him to the Canadian West, with distinguished services. Here must be taken into account, the social and economic circumstances of those times, imposing a difficult task on a young man in Canada to find a life work that would support him in preaching the gospel. This difficulty drove many young men to pulpits in the U.S.A., where many Canadian preachers brought forth their best efforts for the kingdom.

      The current of evangelistic effort towards the end of the last century was strong. The Churches of Christ of Pr. Edward County had seen their best days; but out of West Lake church, in October, 1897, came the urge to spread the good news elsewhere. A hall was rented in the county town [570] and weekly meetings were conducted by the pastor, John D. Stephens. By such courageous efforts, often unsuccessful, the cause of the Disciples has been widely spread across Canada.

      A nucleus of this small church existed for some years in a suburb, about two miles eastward. It was then led by brethren Wade and Jeckell. It is likely also that some persons were drawn to it from Cobourg and Bowmanville churches, and at least two came from Eramosa--William Black, and his wife. Steps toward organization were taken by Colin Sinclair, then of Ridgetown, who held a meeting, resulting in two baptisms. Jos. Ash reports this in the Christian Worker, October, 1883, in "Reminiscence" No. 10. It was likely as late as 1882 that organization occurred, with elders, J. H. Mundy and Wm. Black. Deacons appointed were Thompson and Marvin. Wm. Black was also "chorister". The congregation also had some preaching by H. A. Macdonald, who had been educated at Transylvania College and become a preacher at Cobourg. (He was from P.E.I. and one of Donald Crawford's first students.) The membership had in it the following brethren: A. Hendershot, Burtch, Young, Matthews, Steele, Hensler, Lynn, and "nine sisters--not named. Colin Sinclair did not long remain, having fulfilled his task. There should have been sustaining leadership; but in early days it was often the case that a newly organized group of baptized persons were (somewhat necessarily) left to shift for themselves. It was perhaps calculated that the early joy of admission to the kingdom would sustain them. What was here lacking (and the same has often been noted) was the continuing to "teach (the) all things whatsoever I have commanded you." This group had within it few who recognized that co-operation and study of the Scriptures must be their constant task. It is in the record that a number of the church went to Cobourg and applied for membership there. What had occurred was merely a group who met on the Lord's day for the ordinance. While this is a glorious privilege, it is but the beginning of becoming a member in Christ's church. It has taken a long period of years to emphasize the shortcomings of this habit of baptizing good folk and then leaving them to "go on to perfection" without active associated stimulus, such as seems necessary in most Christian churches. Port Hope got well started at the baptistry, but its teaching ministry seems to have been weak, and so there lacked a future for the cause. No trace of this work occurs to the writer's mind on closing another account of a church that stopped its witness. [571]

      This church was the first attempt of a local co-operation called the Georgian Bay Co-operation, which was formed at Meaford in July, 1881, with the desire of developing surrounding territory, where such churches existed as Owen Sound, Kilsyth, and Stayner (Nottawasaga township). A new journal was also launched--the Christian Worker, and H. B. Sherman, of Indiana was engaged as editor and evangelist. He began the paper in November, 1881, and it ran until March-April issues, 1886, and did a great service for the churches. Sherman's evangelism was also province-wide in a sense, although he left the cause of the Georgian Bay Co-operation after several years of effort. He began in the neighboring lake town of Collingwood where a townhall meeting in two weeks served to attract eighteen persons to Christ. A church was organized with about thirty members. Not only that but a church building was also erected capable of seating three hundred and fifty; and this was dedicated in August, 1882. The work was kept going by the aid of occasional preaching for a time. There was, of course, a building debt and by 1887 there still remained owing $700, at the time when Colin Sinclair of Lobo, came as pastor. However, this debt was successfully wiped out, mostly by contributions from the brotherhood. Amongst the church's friends the names of M. M. Stephens, of Glencairn, and Mrs. Eliza J. Trout, of Wiarton, stand out for generosity and support. From the pages of the Christian Messenger it seems apparent that the work ceased about 1912. Its spiritual life was aided by many who preached occasionally and evangelized, such as H. B. Sherman and W. M. Gard (of Indiana); M. R. Hammond, Geo. J. Barclay, James Lediard; J. C. Whitelaw and H. T. Law (of Meaford); W. D. Cunningham, F. C. Lake, C. W. Martz (Ontario evangelist 1885), Wm. Crewson, J. H. Harding (Kentucky), Duncan Stirling (Ontario). Those who served as local pastors were J. W. Caldwell, Hiram Brown (Wiarton), Colin Sinclair (1887-90), H. E. Stafford (1899), S. B. Culp (1900), W. T. Jelley (1901), John Williams (1905), L. D. Vosburg (1907, G. F. Assiter (1909-12). Of these H. E. Stafford has served long in the U.S.A., where he has been mostly in Ohio. He stated in a review (1899) that in seventeen years as many as one hundred and sixty-two persons had been brought to Christ in Collingwood church.

      The membership never had a chance to grow to stability, owing to frequent removals of a floating population secured through evangelism in a lake port town. As many as twenty-three were lost in a single year, [572] reducing the membership largely to the feminine. Seven removed to Swan River, Man. and became the nucleus of a group there. Up to this period churches of the Disciples had been mainly rural, and it was often sufficient to begin to aid them (as Collingwood was long aided by co-operative funds) when there was a stable family or residence order. It may be noted too that acceptance seemed to be more easily won by 1899, and all that lacked was a sufficiently strong effort to produce permanence. It is always the human element that fails, never the divine; and it is in the trials of a similar character that development must come. Yet it can not be said that the attainments of Collingwood church (even short of permanence) were in vain, for many were brought into the kingdom and must leave their influence within human society.

      John McKechnie appears as founder here, bringing Disciple association with him from Scotland, in 1843. He was first associated with the Erin Centre congregation, but later developed a group of his own, with the assistance of elder James Black, of Eramosa. This would be probably not later than 1875. Jos. Ash in Christian Worker, April, 1884, mentions this origin and reports the church as then prosperous, but it began to suffer from removals to the cities. In the year 1885, as many as thirty-three were so lost. Some gains of course resulted to city churches. John McKechnie in due time was succeeded as elder by D. Ferguson and Henry King, the latter becoming the' real leader for some years. He was able to preside (and likely preach), to marry the young and bury the dead. He was a witness to the value of local leadership not always found. His character record was of the highest. He too passed on, and the church suffered as it does when leadership is too localized. Martha King, an unmarried daughter, came to Toronto and for years was associated with Central church, later Keele St., serving in the many faithful ways in which a devoted woman may. She died in 1944, and this seemed to remove from public notice, (at least to the writer) the influence of this rural church. It is never safe to assume that religion dies when a local witness moves on, either to a new field or to his reward.

      This church colonization scheme was unique in Canada and was undertaken by an American preacher, R. A. Burris, who had served as minister at Bowmanville and was to preach later at Bridgeburg, where [573] death took him. He announced his plans in the Christian Messenger, Toronto, in January, 1898; addressed conventions, and showed an enthusiast's convictions for his aims. Before leaving Bowmanville he received appointment as immigration agent for the Ontario government. His aim was to invite American preachers and others as settlers, now members of Christian churches, to come to New Ontario, take up practically free land, establish homes, all within the aegis of a familiar church. The scheme offered attractions to some sorts of preachers, and to others who had little but their labor to rely on for support. Land was to be cleared and mills were to be operated in that growing district. The territory was known as Rainy River, which is south of Fort Frances, and near where the boundaries of Ontario, Manitoba and Minnesota converge in one corner. It might have been called a Christian-selective immigration scheme, but it was not known by such a name in Canada.

      Some facts relative to its outworking are selected from the pages of the Christian Messenger, and it is also well within the writer's memory. On July 9, 1899, a church of Christ was reported organized at Christiana (doubtless named by R. A. Burris). The following preachers were named as elders. A. M. Sweaney, from Oregon; Jos. Keevil, from Kentucky; T. L. Read from Nebraska; the deacons were D. M. Manley (also a preacher), John Sweeney, Thos. Richardson, of Texas, Geo. Christ, Illinois. A home had been provided that could be used as auditorium and centre; a S.S. was soon organized on the third Lord's day, and the 'first basket meeting' was projected for September as an anniversary.

      Bro. Burris' headquarters were at Port Arthur, and a group for worship was soon organized for Port Arthur-Fort William. Here be attracted his 'prospects' for settlers to see the territory and his plans; he reported that persons from many states and provinces came--among them Clara E. Babcock, of Erie, Ill. who was said to be the first ordained woman amongst Disciples. Reports soon appeared of mission centres at White Fish River and Slate River. In August, 1999, he was suggesting funds might be had to build churches for these groups at a cost of but $100 each. One well-known Maritimer visited the Christian Colony. He was O. B. Stockford, from St. John, N.B. a young lawyer and pretty much a preacher too, as reports indicate. In the Christian, September, 1899, he reported that he had visions of settling in the Colony, of which he approved. There was some talk of establishing a "model Community", which might have interested [574] him. But, he was a lawyer-preacher; and the raw terrain of New Ontario naturally could not produce economic support for a young man. There were opportunities for labor in mills and lumbering camps. By degrees more organization was effected and several centres seem to have been sustaining and likely provided happiness for the settlers. There they could preach to small but needy folk, and listeners had Christian worship, to which they had been used 'back home'. Another of Bro. Burris plans seems to have been to introduce a higher type of entertainment for camp workers, where in government camps playing cards was the apparent leisure time pleasure.

      In February, 1900, D. M. Manley, preacher at Burris Township (as it was generally called) brought three to confession of the Name and baptism in River le Valley. Worshippers in the log homes had at times to walk to meetings--a thing not unknown in older Ontario. In 1900, Jos. Keevil was working most heartily at Rat Portage (now Kenora). He was an energetic young preacher, but death seemed to take him away too early, with work undone. In October 1905, the Port Arthur group numbered twenty members, with A. W. Almas, elder, and A. R. Barnett, secretary-treasurer. Another minister, likely well-known in Indiana and elsewhere, was C. C. Redgrave. He came to the Colony and preached for several years. The Colony became a problem for the mission boards of Ontario and Manitoba; the scene was much nearer Winnipeg than Toronto. In September 1916, evangelist W. J. Hastie, of the Ontario board, conducted a meeting, resulting in seven baptisms and a good deal of encouragement for at least one discouraged preacher-settler. Hastie reported the territory as mostly burnt-over, with good soil below the timber, but most of it taken up. It is likely that the new land and its climate were a trial to some who undertook life there. This would provide a drag to success; later on a real American swing of members of the Christian church occurred in the Canadian West. Churches were built up that way. In July, 1907, evangelist S. G. McNeal (working under the A.C.M. Society) had been sent to preach and R. W. Stevenson, of Toronto, spent a month assisting him. But neither Manitoba nor Ontario mission boards had much money to be spent, other than on mission churches already established, and going. That was always their method. Perhaps they should have had such means, but they never had it, due to the mass of church membership taking co-operative means of spreading the gospel too lightly. Yet on one occasion, or year, the Ontario Board spent $100 on the cause. The C.W.B.M. also I believe may have added something; for they were always ready and able to advance any good cause. [575]

      In 1914, the C.W.B.M. of Ontario were assisting the mission of the Santmiers to native Indians in the Fort Frances region.

      Recalling memories of this attempt and of the mixed interest it aroused, I believe that the new country was quite a problem for many of those who went into it for reasons that do not ordinarily attract settlement. The combination of "the old religion" and of social advance through this means, did not fit together soundly, at least in the period and amongst those who attempted. It was an unusual adventure, and in my opinion worth while.

      Work here grew out of the preaching of St. Thomas college students. In March, 1898, a disused Anglican church building was bought and regular worship services begun, also a Sunday School, conducted by Wm. Greenway. In November, 1899, thirty-nine were present at a session. The underpinning of the Christian personnel proved insufficient to make a permanent place and no co-operative efforts followed.

      In March, 1885, the Christian Worker reported a visit of Andrew Scott, evangelist of the Ontario board, to Stratford, where some meetings were held. This attempt was not without some opposition to those few urgent Disciples who were trying to bring their fellowtownsmen to a new idea of N.T. Christian doctrines. Some baptisms were the result, with the news that a baptistry had been created in their place of meeting. Edgar Macklin's name always appeared in connection with publicity of this group. He is believed to be one of the Macklin family, out of which came Dr. Daisy Macklin and her brother, Wm. E. Macklin, whose name as a missionary to China ranks so high in our annals. The group reported additions and interest for several years, but ultimately there was silence which cannot be here explained. It was, however, an earnest effort put forth for Christian truth and duty.

      T. W. Bradt came to be minister of this church in December, 1928, and one of his activities was to write up its previous history, from which source most of what follows is drawn. He records that it was through the preaching of evangelist O. G. Hertzog, of Niagara Falls, N.Y. in February, 1877, that the first impressions favorable to the Disciples occurred. He had preached successfully in Selkirk in 1875, when a large number had been brought into the church. Two other later meetings brought in others. [576] Arising from thirty-nine discourses at Sweet's Corners forty-five persons were baptized. This points to favorable conditions; but then Bro. Hertzog was a skilled proclaimer of the gospel. (Before his coming he had been--or then was--minister at Richmond Ave., Buffalo.) A church was begun, with an enrolment of sixty. The church for years was considered an outpost of Selkirk, and its elders ministered to it for its first seven years. A Mr. Lawrence served a brief pastorate, but R. M. Ainsworth was the first regular minister, in 1887. He stayed for some years, with an interruption between. He held a successful meeting and re-organized the work. The ministers following Mr. Ainsworth up to 1905, were Donald Munro, J. H. Mundy, F. C. Ford, F. M. Field and Geo. A. Johnston. These pastorates were brief but some were added yearly, mostly through pastor Field, assisted by R. M. Ainsworth.

      Early in June, 1905, owing to the church being forced to relinquish use of a building it had used for worship, resort was made to enterprise to meet the situation, which, by the way, had its unforgettable but undesirable features, better forgotten in later years. Without a minister and house the congregation met with the Rainham Center church at Rainham. Meanwhile arrangements were being made whereby Selkirk, Rainham, and Sweet's Corners might be served by one minister, and R. W. Stevenson, provincial evangelist, was the helpful agent who conducted this bit of work. It was finally decided to build at Sweet's Corners, and meantime use the Town Hall for meetings. In 1906 a Sunday School was organized, with an enrolment of over a hundred. Mrs. R. B. Fitzgerald and A. C. Meadows conducted this ably. It was one of the largest schools of the township. Good 'building material'. On December 5, 1905 a meeting in the interests of a new building was held, under direction of R. W. Stevenson. A building committee was formed, consisting of A. C. Meadows, M. B. Ryan, J. B. Franklin, Hiram Laws, J. Wardell, Abram Honsberger, Jacob Schier, Herbert Sherk. A suitable lot was bought on Rainham road, material such as trees, gravel, were donated, together with labor which demonstrated it as a community work. Elias Nie of Dunnville erected the walls in four weeks time. By December 22 the house was ready for a Christmas program, though most of the winter was consumed in completing the handsome building and furnishing it. Memorial windows were put in for the following honored members: the Laws family, Valentine Honsberger, the Fitzgerald family, John A. Reitchel. Besides these A. C. Meadows and his wife Sarah C. Meadows, donated a window bearing their names; the Laws [577] brothers did the same; and a large number of friends contributed to a window honoring M. B. Ryan, their minister. Pews alone cost $450. On Lord's day, June 7, 1907, occurred the great day of dedication, at which Dr. J. M. VanHorn, Cecil St., Toronto, was master of ceremonies. M. B. Ryan read an impressive record of the efforts and gifts of those who had contributed to the building, which included gifts not only local but from Dunnville, Cayuga and Selkirk, making it truly a labor of love. The list of givers of materials reads like chapters telling of the building of the temple--the oak, the sand, the pine, the gravel, the trees, the posts, the hickory, the maple and cement blocks, all of these were (in word) freely laid on the altar of the church's head by the Wardells, the Fitzgeralds, Sherks, Lanes, Schiers, Smiths, Reichelts, Leggetts, Franklins, Peaches, Evans, the Hoovers, the Sevenpipers, the Laws, and many others worthy of remembrance. The Young people gave the organ, chairs, gas fixtures. The windows contributed by the Honsberger family, the Reichelt family, the Laws brothers, the Fitzgerald family, and the Meadows family; and a window in honor of the minister M. B. Ryan, by a number of friends. The Endeavor Society gave the Communion table, the communion set was the gift of Alfred Meadows; Mrs. Meadows gave the pulpit chair. The total cost was not less than $3,000 as at that date. At the end of the day a total of $1,522.75 had been raised to apply upon the debt. A thrill of gratitude prevailed at this important victory. Immediately following the dedication a three weeks series of meetings were held by the minister, which seventeen confessed faith and were baptized. Land for a cemetery was also secured.

      On the second Lord's day in June of the following year, O. G. Hertzog was present at the anniversary of the church he had organized thirty-two years before. Bro. Ryan remained another year and then took leave of a field where he had done invaluable work and removed to Pullman, Wash. Abram Hurst supplied two months of preaching and then C. J. Pardoe was called to be minister. In June, 1910, the third anniversary, evangelist Geo. H. Sims, of the Ontario Board of Co-operation, began a series of meetings, during which six were added. On July 9, 1911, T. J. Reed, was called to be minister and in October of 1912 he left the work for Yellow Grass, Sask. J. M. Bumpus succeeded as minister on March 9, 1913. On June 8, 1913, the sixth anniversary was celebrated by W. K. Burr, of Chicago, and Edwin Wyle of Winger. On May 24, 1914 C. S. Grinstead, of London, Eng. began a ministry. In June, 1915, evangelist W. J. Hastie began a meeting which [578] resulted in eighty-three conversions, the greatest ever held in the church. Bro. Grinstead closed his ministry in February 1916. G. Johnston began his ministry in October, 1916 and closed it in the following February. L. H. Larabee, followed with a ministry lasting from June 3, 1917 to September, 1918. W. J. Hastie, moved into the parsonage for some months and supplied. In July, 1919, T. W. Bradt, began his ministry, at Sweet's Corner only. Before this the ministers had supplied both Selkirk and Sweet's Corners. L. H. Larabee began a second ministry (1920) and was with the work until the fall of 1924. He was followed by Benjamin Merry, who had to work under rather hard. conditions, closing in the spring of 1926. C. W. Clark then accepted a call and continued until Easter, when Thomas W. Bradt became minister. At that time Sweets Corners had a membership of seventy-five, with thirty-one who were regular in attendance; the young people very loyal and anxious to carry on. Each year the church observes its anniversary in June and tender memories have had time to form about those faithful through the long years. Death removed Lloyd Honsberger and Samuel Leggett in 1929--persons who were greatly missed.

      Sweet's Corners has been served by a fellowship with the Selkirk ministry, as follows: W. R. Macdowell, Angus Butler, Thomas Gray, Lloyd Hustler, the latter being minister in 1942. There is a membership of seventy and about twenty-five active members and that many attend the Bible School. A meeting in July, 1942, held by C. H. Phillips brought into the fellowship six persons. Wm. L. Messner, Jr., supplied the information in last paragraph.

      A small rural church arose in Vaughan township, about twenty-five miles N.W. of Toronto and two-and-a-half miles south of Maple. Early preaching was done by Alex. Anderson, mostly in connection with King church; and S. Keffer also evangelized. In a meeting held by evangelist O. G. Hertzog (for the Co-operation), eleven were baptized, and a report in the Bible Index, March, 1876, stated that the "village was turned upside down" by the interest. Some members of the Disciples meeting in King lived nearer Maple than others and as a result of this success, the King church gave them its blessing and urged them to meet there. In Christian Worker, July, 1883, Jos. Ash states that the principal workers were brethren Thomas Page, Raith, Barlow, and their families. Thos. Pages was literally a pillar of the church, financially and spiritually. He married Ellen [579] Rutherford, who was the first Disciple in King. Their home was the social centre; every one of their ten children became obedient to the faith.

      The group first gathered in a hall and later in a used Methodist church. A young man named Percival L. Baker, (who became a preacher) was associated with the congregation, and later became prominent. The church persisted for many years, in its later ones assisted by conservative brethren as speakers. It has long been but a memory. One of the Page family survives here. The church is remarkable for the personnel it sent to Toronto. The following persons made a large contribution to the whole cause at Cecil St., Keele St., Wychwood,--Dr. Thomas J. Page, his brother Ralph B., his sisters, Mrs. J. D. Higgins, Mrs. Jos. Smith, Mrs. Robert Stewart, and Adeline and Rebecca Page. Dr. Page's record in Wychwood, as a founder, should be read. It seems evident from many studies of local groups that the vitality of the Christian cause lies within the membership, not the organization, yet the maintenance of the latter is vital for the spread of truth.

      The founding of a church of Christ in this small lake town on Colpoy's Bay, came about in the following way. Hiram Brown and his wife were the first Disciples; then, in 1875, came Mrs. John Trout, of Toronto, after her husband's death (see Louisa St.). She determined to get a hearing for the convictions she so firmly held, and at her own cost secured evangelist O. G. Hertzog to preach. This was in the summer of 1877, and the month of September was devoted to laying before this religiously-assorted town an opportunity to re-organize their Christian loyalties on a New Testament basis. In the Bible Index, November, 1877, O. G. Hertzog reports these facts and stated that the hearers were composed of every shade of religious thinking. Some thirty persons agreed to walk according to the ordinances of the New Testament. He affirmed that out of all their contending differences he had 'gathered' a people who had become simply one in Christ, without any denominational aspect. Of these Hertzog baptized eleven; the rest were qualified.

      The enthusiasm of a new cause easily sustained the erection of a substantial brick building, in which Mrs. Trout's name was associated, and the expense of which was borne by her. A church organization was begun, with Hiram Brown, and Duncan Stirling (who moved from Meaford) as spiritual leaders. James Hunter, James Trout, and James Crawford were deacons: secretary, Mrs. S. M. Brown; treasurer, James Hunter. A Sunday [580] school was opened and conducted with teaching zeal to a small group. Duncan Stirling began his full-time preaching life in Wiarton, and later on he carried on in other places, with effects following. He had a trained mind and was an ambitious student. (His work is recorded in Euphrasia and Main St., Toronto.) In the early eighties another young man, destined to play a leading part in Ontario, came on the scene, after a course at Bethany College. This was George Munro. His work was sustained by Mrs. Trout. Of him it is a record that the first printed appeal to the Ontario Disciples to associate themselves with the brotherhood in the new Foreign Christian Missionary Society, came from George Munro, in the Christian Worker. Mrs. Carrie Angle was a good second.

      Some leading evangelists of the period gave Wiarton their efforts and some were from time to time won to Christ on the New Testament plea. The last evangelistic meeting occurred in 1892, when six were baptized. The evangelists named are A. Elmore, H. McDiarmid, T. L. Fowler, James Lediard, John Munro. The pastors who served were: Hiram Brown, D. Stirling, and certain others, young men giving their summers to preaching, such as A. C. Gray, F. C. Lake and Amos Tovell--all to be heard from later. The energetic C. J. Lister probably evangelized and preached more than any other man in this northern field. O. D. Fournier was the minister of record, in 1905; followed by layman A. E. Trout (loyal church worker of Owen Sound) as supply preacher, in 1907. In the Christian Worker, April, 1884, Jos. Ash credits Duncan Stirling with great assistance to the church, and notes that he started a mission at Oliphant settlement, which, however, was not sustained.

      The effort in Wiarton was of the early evangelistic type--first to win people to the Christ, and secondly, if possible, convince some Christians of the superiority of a church patterned in simple, New Testament style. There came a time when the little town had absorbed all it could of this new restrictive teaching, and attendance fell off, save mostly by the members already won. At times, with no preacher available, only the church's local leaders could present the message.

      A small Sunday School, and a regular prayer meeting were in being. But these conditions did not provide a sufficiently substantial place for the new church, and so its public influence waned.

      But the light was still bright within, and co-operative ideals were cherished. In that little church arose one of Ontario's earliest Women's Auxiliaries (W.M.S.). When the women organized provincially in Guelph, [581] in June, 1897, Mrs. Hiram Brown, was quite naturally acclaimed the first provincial president. She was a strong leader in mission work and helped Ontario women towards co-operation for Missions. The sister of Mrs. Brown (Mrs. E. J. Trout) removed to Toronto, after having initiated the whole effort here recorded, and there her work was continued in Cecil St. congregation.

      West Lorne church is an outgrowth of the Aldborough and Eagle churches. Its historian, John A. McKillop, records that it was founded upon the lives and faith of the Scottish people to whom Donald McVicar and James Black ministered in the days before 1825, in the settlement upon Talbot Street. Some features of this account are taken from his memorial history of fifty years, given on May 2, 1937. West Lorne's story continues the pioneer churches and they should be read together. We repeat the names of the original thirteen charter members, found elsewhere. They were eight men, five women: Archibald McKellar, Sr., John Ferguson Sr., Duncan McKillop Sr., Dugald McPherson, Daniel M. Ash, John A. McKillop, William Stewart, Robert Currie Sr., Margaret McPherson, Christina Ainsworth, Bella McKillop, Isabel Fuller, Mrs. D. M. Ash. Of these but Mrs. Ainsworth survive in 1947.

      In the year 1887, the first regular meetings were held in McKillop's hall in West Lorne. Percival Baker was just from college and had married. He was a hard worker as minister, preaching three times on Sunday, at Eagle, Rodney and W. Lorne. He removed to the work at Everton in January, 1891. In 1892, records show the officers at that time as elders: A. McKillop Sr., John Ferguson Sr.; treasurer, Dugald McPherson; clerk, John A. McKillop; deacons, Dugald McPherson, D. M. Ash, John A. McKillop. That year R. M. Ainsworth was pastor at both West Lorne and Rodney. In June, 1893, he removed to Ridgetown and his place was taken by Arch. Sinclair of Lobo, (a brother of Colin Sinclair), who was one of the first preachers in the Eagle church. Samuel Woolner, a lay preacher of ability, from Dufferin county, labored for a time. He was a man of great natural talents, and afterwards served in Ardley, Alberta. Edmund Sheppard, pioneer preacher, succeeded. Of this distinguished preacher, it may be said that he had a brilliant son, named after him, who as a journalist was outstanding in his day. He founded the Evening News, Toronto (1883) and in 1887, Toronto Saturday Night. [582]

      Now followed good days in the church history. They had Dr. T. L. Fowler to serve as minister, in 1894; at the same time he was president of St. Thomas College, which was begun in 1895. The next year 1895 saw Fowler's able colleague, George Munro take the pastorate. Munro's abilities told splendidly for the congregation that year; the church was strengthened by it. But in 1897, L. N. D. Wells, a graduate of St. Thomas College, acted as assistant minister, as his first step towards eminence in the public service. In very recent years he has risen from great pastorates in Texas to be president of the International Convention of the Disciples. By an arrangement, brethren Fowler and Wells also took charge of Ridgetown church for a time. E. I. Crawford, young minister from St. Thomas, is remembered for his address at an anniversary in 1898. At the anniversary in 1900, it being December, Colin Sinclair was speaker in the upstairs hall where services were held. During the proceedings fire broke out two doors away, with danger to some who fought it--one of them, J. Lemon being rescued by means of a ladder borne upon Arch. McKillop's shoulders. The church was homeless, and its Bible school work was discontinued. Of that work, D. M. Ash has been its very efficient superintendent. After his removal, he was succeeded by John A. McKillop. The combined Rodney-West Lorne field was then served by T. L. Fowler for several years, to 1902, until plans could be completed for a building. The time seemed ripe for a resident minister, and the long and intimate connection with Bro. Fowler was broken. For a time the pulpit was supplied. Among those serving was Fred O'Malley (1904); following were Colin Sinclair, Elmore Sinclair, Henry Genders, the Harlow brothers, Fred Lumley, Irwin Stafford, Henry Coulthard, and John T. LeFevre, of Montreal. In the forepart of 1905, by a committee of which James A. Fuller was a member, a church building was erected. It was dedicated by T. L. Fowler, assisted by W. C. Macdougall, who was acting pastor, and Colin Sinclair. Bible School work began again under D. M. Ash. C. H. Scriven, of Indiana, was chosen as first resident pastor, and he served until 1908, when Hugh Calkins became minister, serving until 1911. R. W. Stevenson's special meeting added many to the church, and a new arrangement was made with T. L. Fowler to serve as minister, from 1912-18. In 1918, a young man from P.E.I.--V. J. Murray, was called as joint pastor. He did a substantial work. By 1921 the membership had risen to one hundred and thirty. Bro. Murray resigned in 1922 to take other college work, and Bro. Petch, of Stouffville, was engaged temporarily. A successor was found in S. M. Swaby-Smith, who was from Vermont, but of British [583] origin and sympathies, and that with his gifts as speaker, made him acceptable to both congregations. But death seemed to come untimely to him, in November, 1927. The church was then soon to mourn the loss of staunch supporters, in the persons of James Fuller (1927), and the next year, Duncan A. McKillop was called away; and in 1929, John B. Ferguson, a leader in Bible school work was summoned to the church triumphant. Between 1893 and 1920, five of the church's founders had died: John Ferguson Sr., Archibald McKillop, Duncan McKillop, Daniel McKillop, and Dugald McPherson, all tried and true workers for the cause. Of all nine mentioned it could be said: "their works do follow them." In 1926 a substantial Bible school annex was added to the church property. After S. M. Swaby-Smith, the next pastor was Perry L. Wolfe, who had an excellent helpmate in Mrs. Wolfe. Mr. Wolfe also was called home in life's prime. E. T. Lewis followed briefly, and was succeeded in 1937 by Arch. W. Gray. He was a local man, and his service was fine, during the difficult days of 1930 onward. He left to become pastor at Poplar Hill and London (second church). T. L. Fowler then had another brief pastorate. Fred. Dunn served also several years, beginning in 1937 and was leader during 1942. Musical aid in singing came in, after long years when D. M. Ash served as precentor. Those who have been organists are: Dama Munro, Allie Newcombe, Maud Switzer, Mrs. John A. McKillop, Mrs. Arch. McKillop, and Mrs. N. Nickleson, who for a long period has served acceptably. Choir leaders were, first John B. Ferguson, and after his death, Mrs. H. C. McKillop. Bible school work has been carried on intensively, first under direction of D. M. Ash, then by John B. Ferguson, afterwards by Earl Lemon a most capable leader in boys' work, who later was superintendent. The school ranks high amongst the schools of the county. A Christian Endeavor Society was early organized and has been important in leadership training. Officers of this in 1942 were, president, Norma Gibson; vice-president, Harold Bennet; secretary, Reta Swartz; treasurer, Noreen Nickleson. The Women's Missionary Society was organized in 1889, with the following officers: president, Mrs. D. M. Ash; vice president, Bella McKillop; cor. sec, Mrs. C. Ainsworth; rec. sec. Bessie McKillop; treasurer, Mrs. I. Fuller. Later officers were president, Mrs. Earl Lemon; vice-pres., Mrs. A. Smith; treasurer, Mrs. W. Monteith. From W. Lorne went forth as a preacher and teacher, W. B. Sharrit. He had pastorates in London and Guelph, but for some years has been in academic work in the U.S.A. at Union, N.Y. [584]

      West Lorne church has contributed both in personalities and means to the support of the provincial board of Co-operation. Two of its officers have been president: John B. Ferguson (1928-9) and Arch. McKillop (1921-3). Mrs. John A. McKillop was president for many years of the Ontario W.M.S. and Miss Tena McKillop the efficient secretary of the same. The first trustees of the church building were Dugald McPherson, Duncan McKillop Sr., and J. T. Lemon. Present trustees are Jos. Lemon, Daniel McKillop; and Malcolm McKillop served as trustee until his death in 1942. Besides carrying the local burdens, the church has contributed towards the erection of churches in Windsor, London, Rodney and other places in Ontario and the West.

      Special evangelistic service were held at various periods in the half-century to 1927 and later by W. J. Hastie, G. H. Sims, John H. Wells, and H. Bruce Stainton. Of Bro. John McKillop, who contributed much of the foregoing matter, the compiler is impelled to state that in his death, in 1937, not only the local church but the Brotherhood in Ontario suffered a severe loss. He was more widely known than most Ontario Disciples, owing to his prominence and interest in co-operative and educational work. Locally, he was trusted and beloved; and those who came to know him in other churches realized in him a common fellowship, laid in deep foundations of faith, and reverence. When a man serves his brethren locally as clerk and treasurer for fifty years, he erects a standard that cannot be overthrown.

      The strong religious impulse of a young man was responsible for the rise of this church and much of its later life. In the early seventies, Thomas Whitehead migrated from Eramosa to Dunkeld and started a business and small church, modelled upon his Eramosa teachings. In time, he had the aid of other families--the Toltons, McNivens, and Royces. From Eramosa, Wm. M. Crewson came up to help, also James Black and Alex. Anderson. In 1878, it was thought wise to make an early move to town, to Walkerton, five miles away. Soon a church was "set in order", with Thomas Whitehead and James Tolton, elders; Malcolm Black and D. McLeod, deacons. (Christian Worker, Jan. 1884.) A brick building was erected and Christian business energy pushed the work forward, with the aid of many of the veteran proclaimers of that day. By June, 1884, the membership had reached fifty, but many removals to the West had caused loss. In 1886, the number had grown to eighty-six. [585]

      Thos. Whitehead was known in those days for his spirit of forward-looking plans for the co-operative movement then growing. He was one of the first Ontario brethren to advocate forward moves in Manitoba and farther west. He actually undertook some business in the west, and prepared for churches by allocating building lots; but it was too soon. John Tolton, and his brother James, were leading men in the church, and the latter, after becoming a member of the legislature, stated that it was his highest honor to become president of the Co-operation (1902). A great loss to the local church, and Ontario cause, came in February, 1900 when Thomas Whitehead, was called suddenly from life. Nathan Royce succeeded him as elder and his son, Augustus Royce, was also a younger leader. James Whitehead was active as officer and treasurer for some years. On a visit there in December, 1899, W. D. Cunningham called the church a "hive of Christian industry" (Christian Messenger, January 5, 1900). At this time the church was active in support of all co-operative aims--missions, home and foreign, the Women's work, Children's mission band. In the latter field, in earlier days (1890) Leonora Whitehead was an earnest and consecrated promoter of missionary ideas for the young and of leadership; in the same Mary Royce also became a leader on similar lines. Perhaps best known in Women's work was Mrs. James Tolton and Mrs. James Whitehead of the provincial board (W.M.S.). Against this progressive work influences continued that were to reduce it to naught; the movement of population to West, and the cities of those decades, proved too much for a group too small to survive. The work continued to about 1910, (wherein O. D. Fournier served) after a year's union with the Baptists had accomplished no revival. A Mr. Rock was their preacher. It is significant here, as elsewhere, that in a period of decline, it is the young people who carry on: in this instance through their Christian Endeavor Society--the medium of those days. Pastors of the church have been Wm. Watkins, Wm. Rowzee, Andrew Scott, E. Sheppard, W. C. Macdougall, B. McCully, W. M. Logan, O. D. Fournier. The church in early days had the help of evangelists A. Scott, A. Anderson, James Black, O. G. Hertzog, H. McDiarmid, James Lediard, W. G. Charlton.

      From Walkerton James P. McLeod entered upon a long ministerial career, after college training. He served under the C.W.B.M. in India for one term, but returned to Canada for a series of long pastorates, mostly in Ontario, but including Vancouver and later Halifax, N.S. as interim [586] preacher. His two sons, Malcolm and Norman, are in the ministry. Walkerton church has long been closed, but its influence still lives known to the writer.

      Harwich lies ten miles west of Ridgetown, and in February, 1883, a church was founded there by the efforts of Richard R. Bulgin, pastor at Ridgetown, which church sent him to hold some meetings, which met with considerable success. For a time it was carried as a mission point through Ridgetown, but in the Fall of 1893, Bro. Bulgin moved to Harwich and organized a church, with a membership of at least nineteen, but probably more, as ten had recently been baptized. A school was also organized, for the spirit of this church was to teach, and Harwich became really remarkable for the number of preaching points established, of which no exact description is perhaps needed here. However, one point was part of a cheese factory (part of which provided an auditorium), another at Northwood, another at Schoolhouse No. 9, and still another at Bridge End. As is usual certain families contributed to the starting and ongoing. Their names were McCulley, Smith, McKinlay, Campbell, Archibald Campbell being a leading spirit in the Ridgetown church. The McCully family consisted of Mrs. Cyrus McCully (a widow), her two daughters, her two sons, Hugh and Oliver. Later on the Jewell family assisted. After Harwich township church the next step was at Northwood, which lay on the C.P.R. a few miles east of Chatham. Here, in February, 1894, a large enough group was baptized to warrant a separate organization. Evangelist W. D. Cunningham, of the Ontario board, baptized six persons in October of that year, and some others were gathered who had already been baptized. For a brief time it was a mission of Harwich church, but it became a properly organized church with its own officers. Owing to the activity which centered there, and throughout the township, Northwood occupied the leading place. Even a casual reader of the newly-founded Christian Messenger, of Toronto, could not but become aware of the stirring activity for the cause of Christ going on in this section (the writer reflects his own knowledge here). Hugh McCully has contributed the real substance of this story, and he has told me that his brother Oliver (baptized in 1895) was a real help, owing to his determination to become a preacher himself.

      At S.S. No. 9, Richard Bulgin came as a stranger in February, 1885, and held a meeting which resulted in fourteen becoming baptized. A Sunday School was organized and preaching occurred every two weeks. In [587] July, 1897, the membership here was twenty-three; the S.S. from forty to fifty; and a Christian Endeavor of eighteen active members. (Mr. McCully attributed considerable training value to this organization, then a young one coming to usefulness.) The Smyth family were active at this point. Much of the interest in the whole effort was created and perpetuated through the social meetings in the homes of the people. The way seemed to be opening to a larger success. Another preaching point called Bridge End was begun later on, which it was hoped could be united with No. 9. A break here was occasioned by Bro. Bulgin's determination to re-enter college (his wife's death had interrupted his course at Hiram, O.). In December, 1895, another preacher was secured in W. G. Charlton, who had studied at Bethany, Va. He was then at the beginning of a long career in Ontario as a preacher; and he and his wife fitted into the social and religious scheme. By April he had baptized thirteen persons. He withdrew in October, to devote himself to evangelism. His successor in August, 1897, was J. J. Tisdall (late from service of Hamilton). He entered the cause with great enthusiasm and tried to develop a building plan at Northwood, but got no farther than placing a pile of bricks which had to lie there for some time before going into a building.

      The activity already mentioned in this district ought perhaps to be explained by the fact of previous preaching by some who had passed on or ceased their efforts. The fact is that in March, 1853, (Christian Banner,) a church of sixteen members existed between Lobo township and Howard township, of which Dugald Sinclair, of Lobo had been the regular preacher, on his 'circuit'. David Campbell reported in the Christian Banner that the church met in homes. The influence of early religious training does not die out readily in a settled rural community. According to Hugh McCully, in his much later time, the only preacher in the neighborhood was Colin Sinclair, preacher at Ridgetown, who had preaching points in this section. He was later an Ontario evangelist, but had evangelized in Harwich, in the years 1867-8. Whilst preacher at Ridgetown it was his practice to come to Harwich once a month and preach in a Methodist church, until it was locked against him, after some baptisms had occurred.

      In June, 1898, a St. Thomas College student, H. E. Stafford, was at work locally, but he was unsuccessful. He later developed great usefulness, in Collingwood, and went from there to pastorates in U.S. churches. In the spring of 1899, came Geo. T. Camp, who strangely avowed a liking for 'hard fields'. He brought with him a record of tremendous energy and [588] faith, and in May, 1899, he reported that things were moving. In the fall of '99 a fine brick building, costing over $1,400, was ready and no less a person than L. L. Carpenter, of Wabash, Indiana, came to dedicate it. (He was the dedicator of that period.) This occurred on a Sunday in October, 1899 (Christian Messenger). R. R. Bulgin reported the event himself and H. E. Stafford gave credit to Camp. At that time a W.M. Society was organized, with twelve in it.

      A proposal to unite No. 9 and Bridge End was an aim, though never carried out. Money had been left for evangelism in Harwich township. (Some people did that in those days.) Much was expected throughout Ontario of the Harwich effort. Locally a big handicap was felt in the presence of a big block of German Catholic population, separating most of the points. This was forbidding territory to evangelize. It was like a Judea and a Galilee, disunited. Besides this, the community was losing some of the young people who had been won; they were moving to cities for employment. This difficulty has always existed as a counter to rural work. A real Christian union program for Harwich could be seen, but to make it effective was different. It is estimated that a hundred baptisms occurred in all. The work continued for perhaps another ten years, but without hope of attaining final success. J. H. Gordinier seems to have been the last pastor, the year ending June, 1904. In the end, Harwich church continued as a missionary group; and some of its members were absorbed in Ridgetown. A sufficient number joined Northwood to pay off the church debt; and the sale of the building finally created a parsonage in Ridgetown.

      Here are some credits that matured. At least four preachers stemmed from Harwich. David Dick (from a prominent family) became a student at St. Thomas College in 1896. He afterwards served at Inwood, at Georgetown and Acton (1905); at Wychwood, Toronto, he was also pastor (which see). Two others who entered the ministry were brothers of Hugh McCully, Bruce and Oliver. Bruce McCully became a minister and afterwards was attracted to educational work in U.S.; and in 1945 was continuing on the staff of Pomona College, thirty miles from Los Angeles, Cal. His brother Oliver graduated from Hiram, O. and was pastor at Keele St., Toronto and some other points. Finally, Oliver W. McCully, (son of Mr. and Mrs. Hugh McCully) received training at the College of the Churches of Christ in Canada, Inc., Toronto, and at Emmanuel College, Toronto, and began regular preaching in May, 1932, being ordained at [589] Toronto. He had previously preached at various points but his first pastorate was at Portage La Prairie, Man. and a later one of several years at Owen Sound. He succeeded to the post of executive secretary of the All-Canada Committee in May, 1941. His work in brief, has been to travel and visit all our churches across Canada and serve them in practical and inspirational ways. Thus our whole Canadian groups are united by a single life. This fact is vitally connected with the foregoing history. It is a fact that many churches (as Northwood is) still affect the spiritual atmosphere of our Canadian communion, the Church of Christ (Disciples).

      Into this northern undeveloped portion (to be later a summer resort region) William M. Crewson, of Erin, determined to carry to its unchurched reaches the simple N.T. gospel. Mr. Palmer, of Jordon, who was leading two small groups in Ridout and McLean townships, urged him to come to Baysville, and in March, 1885, Bro. Crewson and A. H. Finch held a meeting with sixteen baptisms and eight others added, causing quite a stir. In a report in the Christian Worker, Bro. Crewson stated that he planned a group of churches running to the eastern boundary of Muskoka. "I intend to spend a year at this work whether or not I am paid for labors." He had in mind expansion to Parry Sound, Nipissing and Manitoulin Island as well. Actually he was giving unflinching years to the task, receiving but moderate support. The Baysville and Ridout brethren took hold vigorously, holding two week night meetings and a Lord's day service. A beginning at St. Mary's Lake soon followed; and in the Christian Worker, from which some of the foregoing and other statements are drawn, Bro. Crewson acknowledged aid from Erin and also the convention. By. October a new chapel had been opened in Baysville, of which the "overseers" were Asa and Hezekiah Harp and W. J. Tackaberry; deacons, J. Bigelow, A. Echler, Wm. Harp. A house in Ridout was approaching completion in October. C. J. Lister also made some preaching efforts in Muskoka, possibly in advance of Bro. Crewson. In 1885, D. Stirling and A. H. Finch met in a schoolhouse in Macaulay township and a group of twenty-four was formed. The group centered in the homes of Mr. and Mrs. Thomas Stirrit and Mr. and Mrs. John Kirk. Bro. Kirk often carried on as preacher in the absence of one. By July, 1886, a conference was called in Bracebridge to plan the work. Churches represented were Ridout, Baysville, St. Mary's Lake, Macaulay, Brunel. A management committee was formed. Bro. Crewson reported that one hundred and thirty-two had been brought to obedience to the gospel, with a [590] membership in five churches of one hundred and sixteen. James Kilgour aided by conducting a meeting and Wm. Crewson extended his efforts to Parry Sound district, with nine added. At Cecebe, the home of the Finch family, a group met for morning teaching and the Supper in the afternoon. Parry Township also received some preaching efforts. (How such activities recall Acts.) At the June convention in 1887, the brethren were enjoined to help Bro. Crewson "and not leave it all to him." By October, Brunel had twenty-nine members, but Bro. Palmer had gone and Crewson was alone in his big task. "Brethren, pray for us" was his note. Erin church sent $10.00, the C.W.B.M. of Ontario sent $25.00.

      At this time Bro. Crewson made his home in Huntsville, where he hoped to find many hearers. As long as he was able he came every Sunday and preached in Macaulay, near Bracebridge. The work was aided by student preachers in the summer. Dan. Stewart, of Eramosa, served two summers, and A. C. Gary, of Lobo (a graduate of University of Toronto) also preached two summers in Macaulay, 1890-91. In June, 1892, the Co-operation reported a group of eight members at Huntsville, Brunel twenty-six, Baysville fourteen, Ridout fourteen, Macaulay twenty; but evangelist Crewson stated that beyond his railway fare he received but $1.50 as his support and that he had to undertake unrenumerative labor to assist. Sometimes farm produce was his reward. "I must do more in Huntsville if I am to succeed", he writes. In August, 1896, A. C. Gray is reported as having a meeting with twenty-one additions. In May, 1897, Bro. Crewson reported that the church had been meeting in a prepared dwelling house, but that it was no longer available. He asked for aid to build; but the Ontario Co-operation was unable to meet this challenge, and this probably represents the critical point of the effort. In September, 1897, the Bracebridge church met in the town hall and W. C. Macdougall was carrying on, looking to organization. He got a S.S. and Christian Endeavor Society going, Mr. Ferguson as superintendent of the former. It was probably here that Emma Ennis received her impulse to offer herself as a missionary, afterwards fulfilled by long labors in India. By this time the health of W. M. Crewson became critical, and his preaching was done against physical suffering. By July, 1899, it is reported in the Christian Messenger that in absence of other leaders, the young people were carrying on meetings and Sunday school, and were promoting giving to home and foreign [591] missions. James P. McLeod then gave two summers to the work. The last preacher was Oliver McCully Sr., who attempted work in the Kirk and Stirrit settlements; but by that time much of the membership had scattered. From 1897 to 1900 the work was at its best, with forty members and some adherents. Had the brotherhood been strong enough to have afforded support, with local organization, the results might have been different. As it was, the work gradually lessened, and the Baptist organizations received the membership in some cases.

      Wm. M. Crewson was an educated man, born in 1825, in Erin, and in his later life he developed a plan of visiting weak churches and preaching in an independent way. He received considerable support from many prominent persons who could do it. He was greatly beloved and respected. Death released this loyal laborer in May, 1900.

      This small city in the Niagara District was one of the very first 'centres' to be attacked by the rising co-operative spirit of Ontario Disciples. As early as March, 1884, gospel preaching was in progress in a meeting-house on East Main St., which had been secured by W. H. Swayze Sr., and his son, both of the Wainfleet congregation (Christian Worker, March 1884). The evangelist at work was H. B. Sherman, employed by the Co-operation of Disciples of Christ in Ontario. It is not possible to say whether there were earlier public efforts, but it is not likely. If we look for the source of a stream it begins really back of earliest perceivable streamlets; so in Welland city, and elsewhere. In some Christian minds, the need of proclaiming the good news forces someone out into action, problems are mingled with prayers, agents are called into play, and the work is finally begun. It is likely that the brethren in Wainfleet are interested in having a cause started to care for migrating members to centres.

      It was at this time that Ontario province began in downright earnest to consider Co-operation as the need of the day in order to make disciples more rapidly. The "Co-operation", the evangelist, and local means and consecrated laborers came together here to enlist the citizens of Welland in the path of religious reform. Such an attempt is difficult enough with unity behind the workers. The evangelist has himself recorded in print the fact of an unchristian spirit of opposition to the method of working, viz., by co-operative means. Yet after an eight weeks' meeting a congregation of [592] workers was organized by H. B. Sherman; a Sunday School formed and prayer meetings begun; $500 was raised to pay on the property, and the little band enjoyed the personal co-operation of many brethren outside their group, mostly from neighboring Wainfleet: (W. Winger). At this time W. H. Swayze, the son, was made an elder in Wainfleet and he gave a shepherding sort of care to the congregation. The Welland Telegraph of April 18, 1913 carried the statement that the church was officially organized in 1888, when W. H. Swayze, Jr., was called as elder and preacher. As Wainfleet was behind the Swayzes, this seems to make Welland virtually a mission point of Wainfleet. It was, at least, one of the earliest attempts to enter centres of population. Yet, sad to say, within the brotherhood in the district there was some opposition to "co-operative" work, owing probably to the fact that co- operation was seemingly likely to make a great forward movement in the province, which fact moderately at least did come to pass. The bitterness unloosed then seems often to have broken out within the congregation, strangling its best efforts. One thing is manifest after many years, and that is that W. H. Swayze stayed with the work he had undertaken when he virtually became the minister of Welland church in 1888, although various evangelists or pastors were later to be called. He seems to have been for twenty-five years connected in the work until within a year of his death, which occurred in April, 1913. The record is that besides preaching he ministered greatly to poor and uncared for people, in jail and houses of industry, and in that he had a divine sanction and, it is hoped, an additional reward.

      From time to time, evangelists were called in, and O. G. Hertzog and the untiring C. J. Lister (finally with his pockets full of tracts) did much of this sort of promotion. Nor was there always success, nor can it all be weighed fully, at this date. But in December, 1899, it was reported in the Christian Messenger by an evangelist that "the congregation had lost their home" and that "the flock had scattered". This has happened to other churches; but Welland "came back", and we read of a Baptist church on Church St. being occupied, and still later a brick building on West Main St. It was not until the year 1907, that the church, under favorable co-operative adjuncts, was able to erect its own building on Division St., now used by the congregation. A bright future seemed to beckon. Fred. E. Lumley, a young preacher at his beginning almost, was used in the dedication. Other young men previous to this time served as preachers: such as [593] Donald Munro, Alex. McMillan, John Ensel, and G. W. Jackson. The church at this time was co-operative, although not itself actively 'missionary' in its outlook. Other men who have labored here for periods are A. H. Anthony, Osborne, C. Mullins, Silas Mout, C. H. Ecriven, Henry Genders, Wm. Hunt, W. G. Charlton, W. T. Meir (who is credited with clearing off debt), Edwin Wyle and F. E. Hedden. The latter's ministry was in two parts and cannot be definitely dated by the writer. It was marked by great antipathy to 'co-operative' work, and although Welland as a church owed its existence to co-operative work, and many thousands of dollars was spent upon its maintenance by the brethren of the province, there have been times when all this seemed in vain. Subversive efforts constantly for years sapped the vitality of Christian forces within the church.

      One thing is very definitely demonstrated by Welland's history, and that is that leadership in spirit and aim may make or mar the church. And if the church is weak in understanding, and its leadership is "weak", the results are apt to be that described in Scripture, when the defenceless flock was left to the wrong shepherd, or the hireling shepherd. It all leaves quivering in air the age-long query, Why should consecrated efforts to build the kingdom be thwarted by man's duplicity and stupidity? Is the answer this: that the Almighty provides the field of human effort, aids by His Spirit the loyal worker, but cannot guarantee that wicked and wilful means will not be used against even His flock! Sacrifice is still possible. But mankind learns by experience; it is to blame if it profits not by experience. Welland was later served by Frank T. James and Angus Butler (1946).

      In the Christian Worker, June 1883, Joseph Ash tells of two groups which met independently of the other. First, in Stanley township, in the home of John and Christina Butchart, their family of eight, were at that date, and long before it, meeting on the Lord's day to observe the ordinance. Preaching was done privately, but at times a school was used. John Butchart was a conservative man, but determined, to let his light shine for the Lord. Originally he had received training in Eramosa, and had begun to preach, having received education. Later on he was an elder in the church at S. Dorchester, Ontario. He made some evangelizing tours for the Co-operation in various parts; assisted at King and Aurora churches; and was for some years associate editor of the Christian Banner. Of his children, [594] three of them gave notable service to the whole cause. First, Dr. James Butchart, graduate of medicine in New York, and an eye specialist, went to China in 1891 to assist Dr. W. E. Macklin in Nanking for three years. Later, he developed a new hospital at Lucheofu, with a wonderful record of service. His death, after twenty-five years' service, took away a great servant of humanity--or so the Chinese understood. His story, as told to Dr. Stephen Corey, of how he overcame the opposition to the "foreign devil" idea in the population by daring at the risk of losing his own life, to operate on a burst appendix of a Chinese (delivered to him as a last resort) is a classic of courage, because it was done on a public street, amidst its dirt, and a hostile population. (The patient, on recovery, had a hole cut in his gown and became a walking advertisement for Dr. Butchart.)

      A second son, Dr. Thomas R. Butchart, known for Christian service in Red Oak, Iowa and for years at Tampa, Fla., is not only a medical doctor but a fine preacher. Lastly, Frank D. Butchart, late of Cleveland, O., has given a life service to Ohio churches, and at Cleveland, in 1944, received a high honor from the State brotherhood.

      Another group was that of Sam. Smith and family, of McKillop township. "Sam" Smith attacked the conservatism of his community by building a house for worship upon his farm and there conducted religious services (which the writer once attended, in 1884). A son, G. A. Smith, appears in the history of Galt, Ontario. Few Smiths have made their religion more outstanding.

      In Goderich township there was the home of A. Gerrard, which Ash does not mention, but it is on record in his news note in the March issue of Christian Worker, 1884. There it is stated that Samuel Keffer had held a meeting and there were some additions. His record of individual witness agrees with the two others quoted, and all are somewhat remarkable as individual, not community efforts. The root of all of the foregoing activity was the desire to see the Great Commission of the Saviour fulfilled in the lives of men.

      In this thriving little town of 600 in Erin township, the Disciples finally settled their central church. "Erin Centre" should be read. C. J. McMillan writes that in the time of C. J. Lister, 1895, the church began holding meetings in Hillsburg town hall, because so many of the group lived there or nearby. This may not have been continuous but the hall was being used regularly in 1901, when a splendid Ontario convention was [595] entertained there, at which Dr. Susie Rijnhart was present, returned safely after her perilous experiences in Tibet. The organization of the church occurred on January 27, 1907, with 63 charter members. G. O. Black carried on as pastor for both congregations until April, 1908. Building operations were begun in August, 1906, resulting, in a beautiful brick church edifice, which was dedicated free of debt on February 17, 1907, by J. M. VanHorn, minister of Cecil St., Toronto. The church began here, after a too long period of hesitation to remove to a centre; yet the tide of endeavor was still strong, though perhaps waning somewhat. Organizations were carried forward from the old centre, such as Bible School, and Women's Christian Missionary Society, and these have been moulding institutions in its life. A Society of Christian Endeavor existed for some years but never strongly: that phase was passing, and yet. our churches never had a better instrument than the old Y.P.S.C.E. In about 1935 a Young People's Society was formed. It meets now in association with the young people of another body. For some time an adult's Bible class flourished in the Bible School, only a memory now. The school has had consecrated leadership. The following list of names is possibly incomplete:--Charles Hall (1910-2), D. McKinlay (1915), G. F. Maltby, Wilson Awrey, Archie Stephens, Clifford Thomson, six years to 1928; Bessie Thomson, eight years to 1940; Helen Akitt (1941-2), Mrs. Major, 1944. In the Women's Christian Missionary Society, with departments for Cradle Roll and Mission Band, the following names stand out: Mrs. Geo. F. Maltby, Mrs. M. McKinnon, Mrs. J. C. Awrey, Mrs. Thos. Jackson, Mrs. C. J. McMillan, Mrs. H. E. Moore, Mrs. W. McMillan, Mrs. D. J. McKinlay, Thelma Nodwell, Maggie Reed, Minnie McMillan. (The latter was church organist for many years.) The church has contributed to the Unified Promotion funds of the United Society and to provincial work also. It helped forward the relief of western people in 1933; and in 1943 gave $138.00 to the Emergency funds. Evangelism has always been in its program. During his first pastorate (c. 1909), W. G. Charlton held a meeting with about thirty additions. M. Watterworth, in 1923, held a revival with about thirteen added. In the same pastorate (1925) John H. Wells held another of his series, with nine reported added. H. L. Richardson, a later pastor, (1900 onward) was of the evangelistic type. The Bogues held a meeting in August, 1941, in the pastorate of H. B. Stainton with eight additions resulting. Other such efforts cannot he reported for lack of records. [596]

      Hillsburg has abundant manpower, a gift from populous Erin Centre. Many of its men have served for long years in carrying capacities. The officer rolls are impressive for length--and changes. No "officers for life" seem to bar progress. Annual meetings are taken seriously and as if in "committee of the whole", not by accepting prepared "slates". A trustee committee is always elected; the first members were: John C. Awrey, John King, W. Royce. Many others have served long or short terms since then. The onerous work of treasurer and secretary has been the task of Isaiah Awrey, F. W. Royce, E. D. McKinnon, R. Bryan, Arnold McKinnon, Alex. McKinnon, Morgan E. Graham, N. Clifford Thomson, Thos. Jackson, R. J. Robertson (1942). The office of deacon was filled by most of the foregoing in their time. Others, somewhat in order of appointment, following the year 1908, are: G. F. Maltby, Rob't McMillan, G. Roszell, C. J. McMillan, D. J. McKinlay, E. White, Wm. H. Barden, Peter Thomson, Jos. Thomson. Succeeding the year beginning 1911 were J. R. McMillan, Thos. Jackson, Wm. Barden, R. Bryan, Arch. McKinnon. In 1916, Arthur Tarswell and N. Somerville; 1917, John C. Awrey, Arch. McKinnon, Dan. McKinnon; 1918, Arnold McKinnon, D. G. McKinnon, Wm. E. McMillan; 1922, Wm. J. Smart; 1925, W. Nodwell, Ross McKinnon, M. E. Graham, Wm. Barden; 1927, Elmer Everdell, N. C. Thomson, Robert McMillan; 1928, W. E. McMillan; 1930, J. Hall, C. Watterworth, C. McArthur, W. Awrey; 1931, H. E. Moore; 1934, Mercer Jackson, C. Thomson, C. McArthur; 1935, Albert Royce, N. C. Thomson, Elmer Reed, John Faulkner, Lorne Bryan; 1938, W. Grundy; 1940, Allan Watson; 1942, Dan McDougall, Lancey Cheyne; 1943, Wm. Moore, Douglas McKinnon, Donald A. Robertson, Jack Graham, Richard Thomas.

      Elders, like other officers, are elected yearly. In 1908 the list was John King, G. F. Maltby, Hugh McMillan, Jos. Thomson, Angus Thomson, Ed. White. In 1914 D. J. McKinlay; in 1925, Richard Bryan; in 1928 Morgan E. Graham; in 1934, N. C. Thomson; in 1940, Robert Robertson.

      Hillsburg's ministers have served long and short terms. In the list following the term is indicated as nearly as may be: Geo. O. Black, 1905-8; W. G. Charlton, 1909; F. E. Hedden, 1912; John D. Stephens, 1914-21; M. Watterworth, 1923-5; Spring short term, 1923; V. J. Murray, 1926-8; H. L. Richardson, 1929-33; W. G. Charlton, 1939-40; H. Wakelin, June 1, 1933--Sept. 7; H. B. Stainton, 1941-3; following came L. Dunn.

      Hillsburg has a great heritage and opportunity. May this too brief a record be some inspiration to go forward. Wm. Barden, Jr. is church clerk. [597]

      The Church of Christ here had its beginning in 1907, when Robert Bailey, Howard Whitfield, with their families, moved to Thessalon, joining Archie Seabrook and family, who were there previously. The six members met for worship in their homes, with the difficulty that none of them felt he had ability as a preacher. In the spring of 1908, H. L. Richardson came to Thessalon and stayed the summer, when W. F. Neal held a short meeting, in a tent. The following year W. J. Cann came to assist. He was a capable speaker. In 1913, accession came when T. W. Bailey, wife and family, came to Thessalon. In 1914, four younger ones of these families confessed faith in the Saviour and were baptized. The work was carried on in Thessalon until 1914, when a removal was made to Kirkwood, where worship was conducted in a loaned building. Several additions came in here, the first outside of the four families. Further growth gradually came, and in 1922 it was decided to build a meeting house at North Livingstone, which was seven miles east of Thessalon, a more central place for the group, and which has been the meeting place since. T. W. Bailey has been evangelist for this group until September, 1941; since then various speakers have held meetings, such as Charles Petch, E. T. Collins, C. T. McPhee; also certain brethren who have gone out from the congregation: e. g. J. C. Bailey, editor of the Gospel Herald, and Morris Bailey. Bro. Robert Bailey is the only one of the eight older brothers and sister who has passed to his reward. There is a membership (March, 1942) of fifty-five; with several able to speak. Of late the congregation has been able to extend help to preachers elsewhere. Lord's Day service includes also a Bible School, of three classes; some times a midweek prayer service. At times they have conducted two different Bible schools for a two-month period. Bro. Clifford Whitfield, secretary (who contributes the foregoing) concludes: "May the Lord bless his church and keep it pure. We hope by the grace of God to be able to do a greater work for the Lord in the future". It required true and commendable pioneer courage to make this start and the compiler would echo the aspiration of the brother.

      Toronto people have mostly forgotten the Russell Road mission, which lay in the hinterland of Weston on the fifth line of York township, and was reached mainly by motors. Its social foundation was likely the family of Charles E. Bradshaw, which originated in Wainfleet township. (This is one way in which the Disciples spread--by migration, and memory of what [598] they had left.) A group of about eleven was gathered here in 1913; their aim, Bible school and worship. The rural scene was rapidly then changing to industrial and market-gardening homes, by folk whose work lay often in the city. They met in homes for awhile; then in a schoolhouse; and later a tent was purchased and used for evangelism, but it was lost to the Co-operation, by a high wind. Later a comfortable stucco house of worship was serving the community; and the basis was kept that way. For some years the Ontario Co-operation of churches supplied frequent meetings by evangelists. By 1920, evangelist W. J. Hastie had won some converts to baptism and Christ. R. W. Stevenson also labored some; and Harry K. Franks, as student minister, had charge of the mission as 'Superintendent of the S.S.' Most of this time it was an interdenominational group, which somewhat proves that the common people, if not too strongly supercharged with religious prejudices, quite naturally worship together on the wide and common beliefs of a God and Father and His Son Jesus Christ. This worship lay within easy reach of the homes of many who could not be transported to a Methodist Church which was near to it. There came a day when the community church could not be served by an active representative of the Church of Christ (Disciples); the community settled down to accept what they found agreeable in the presentation of N.T. teachings. The little cause ran for at least ten years, and in its fellowship the writer at times shared. This was well worth-while, even though today there is not a "Church of Christ" on the fifth concession. But while it was active, the teachings of the N.T. as to entrance into the rule of Christ, and the ordering of the church, were strongly proclaimed, listened to, and often accepted by those who now form a part of the inactive portion of a communion which is honored at least in memory.

      Consecration and vision were the guiding factors in the inauguration of this important church in the Border Cities. Work was delayed in beginning there, owing to the situation at the extreme western limit of old Ontario. Michigan, like other States, had co-operated with Ontario and early records show that elder D. B. McKellar left Aldboro and Mosa to evangelize in Michigan. The initiators of Windsor church were F. M. Smith and his brother-in-law, R. J. Jewell. Bro. Smith came from Winnipeg in the spring of 1916 and missed the fellowship of Kate St. Christian church. Together they projected a plan of co-operation with the brethren in Detroit. Conferences with the board of Woodward Avenue Christian [599] church, found its chairman, J. C. Walger, and its minister, Lloyd Miller, with many members, cordially agreeing to action. The local friends which brethren Smith and Jewell gathered about them, were strongly aided by the Detroit brethren, who came across the river and aided in an initial meeting, at which one hundred and sixty were present. The first breaking of bread as a group, was on August 28, 1916, with the following charter members present: Mr. and Mrs. F. M. Smith and family; Mr. and Mrs. R. J. Jewell and family; Mrs. George Carter; Mrs. Howard Riggs and family; Mr. and Mrs. J. H. Reed and family; Mr. and Mrs. S. T. Patterson and family; Mr. and Mrs. W. F. McConnell. Other members coming in later are regarded as charter members, as follows: Mr. and Mrs. Wm. Barnes, Thomas Boddy; J. L. Bentley, Mrs. J. L. Bentley, Mrs. A. E. Carter, Edward F. Dey, Mrs. Mildred Dey, Mrs. James Fox, Florence and Evelyn Jewell, James H. Jewell; F. J. Samle, Dr. and Mrs. A. F. Richmond; Mr. and Mrs. Jos. Russell, Andrew Russell. On October thirty-first the first prayer meeting was held at the home of the Smiths, 184 Jeanette Avenue. Organization as a church was effected on November 9, 1916. The following were appointed as elders: J. H. Read, R. J. Jewell and J. Reid. J. H. Read became the first board chairman and R. J. Jewell superintendent of Bible school; W. F. McConnell was clerk and Bible class teacher. Mrs. R. J. Jewell became organist and served acceptably for years. The Co-operation of Detroit brethren was both generous and abundant, in that they gave money liberally, and hymnbooks; and Mr. Miller's service as first pastor cost nothing for the first ten months. Mrs. McBride is remembered for her fine help in donation of $5,000.

      E. A. Osborne, an Australian, led the congregation for three years, with slow but real progress. The Ontario Board of Co-operation assisted the church quite strongly for some years, and the American Christian Missionary Society for the years 1918-19-20. Its evangelist W. J. Hastie took charge for some months also. The church never lost the growing habit and engaged evangelist Sam Martin for a six weeks campaign, costing $900. The securing of the admirable site for the church, was due to the oversight and quick action of evangelist Hastie and Arch. McKillop, president of the Ontario Board of Co-operation. The latter paid down a deposit to secure the property at a particular time. The lot, at Giles and Goyeau, cost $6,000, and by May, 1921, a small building was completed during the Osborne ministry. W. Norton, of Detroit then became minister and served some four years, but ill-health caused his being taken from the task. E. O. Haugh [600] succeeded briefly, and M. Watterworth, of Ontario, became minister, serving with efficiency for four years, during which some substantial gains were made. A review of the church in March, 1928, revealed that three hundred persons had been associated as members in the twelve years, of which one hundred and sixty-eight remained. Whilst no church can retain its aggregate membership, the service it provides to professing Christians even temporarily, demonstrates its usefulness. In the growing period the Bible School supplied many members and was a training ground for others. W. E. Loney is given credit for efficiency and recruiting in that field. Dr. and Mrs. H. A. McColl had become members and they were both instrumental in giving leadership in the school: both had Bible classes. Several persons entered the ministry through that source, including their own sons, Duncan and Dougald. Christian Endeavor plans were ably promoted by Miss Annabel Matier, both locally and in co-operative ways. An efficient Ladies Aid credits Mrs. C. D. Stokes as leader. In the. W.M. Society, Mrs. C. B. King, (formerly of London) gave special leadership and she was an inspiration to the sisters there. Another ministerial change and Herbert J. Bass of Australia, came as minister in September, 1928. During his six-year ministry a number of leading families left the city, but there was gradual growth in spite of losses. Over a hundred were added during his ministry, and in spite of the handicap of undersized accommodation. In 1929, George Snively, of Illinois, was called to lead a building campaign and $2,600 in cash was realized. In May, 1930, Gilbert E. Chandler, led an evangelistic campaign with thirty-five additions. On September 13, 1931, Windsor attained its desire--an adequate church edifice in the fine brick auditorium now in use. The cost of the present building was $14,000. One of Canada's younger ministers, M. H. Outhouse, served two years. Lloyd Miller, again ministered to the church for a year, and was followed by Harry T. Bridwell, of Indianapolis, Ind. The church progressed under his leadership. For some years Roy Smith, and Ethel Jewell Saunders, (children of the initiators of the group), have contributed greatly, as choir director and pianist respectively. It should also be noted that for at least ten years the church, had the efficient service of Ken. S. Will$, a graduate of College of Churches of, Christ, Inc., Toronto, and of McMaster University. His work as director of the department of religious education was notable. All of which, goes to show that leadership, as well as vision, is needful on the road toward. progress. Nor is progress easily won, even with both. There often [601] seems to lie an imponderable impediment within the counsels of Him who gives a warrant for Christian endeavor, and sends increase according to a will not always perceived by us.

      A great many congregations in our Dominion have helped Windsor, and the result is a cause for congratulation wherever this has occurred. In 1946, active membership was reported as one hundred and sixty, with non-resident thirty-five. Windsor is missionary in tone, co-operative, and believes in going forward, and not becoming merely a commemorative and reflective body, living upon imitations of past methods and ideals. On 8 September, 1946, Herbert J. Simpson (graduate of Lexington College of the Bible) came to the ministry. He is a son of the late Charles W. Simpson, of Edmonton, and Mrs. Simpson, whose name appears frequently in western scenes. May the strong hopes aroused by this last fact become a great reality.

      In 1922, when the Disciples in Canada were experiencing the enthusiasm of a new forward movement, (called "All-Canada"), a local attempt at the expansion of the Lord's work stemmed out from Bridgeburg Church (later called Fort Erie, N.). Emmanuel Baker and Thomas Baxter, with their wives, were the immediate movers, and, in the words of their minister at Bridgeburg (C. A. Tharp) "they desired to do something for the benefit of their neighbors and the honor of their Master and undertook to conduct a Bible School and do other Christian work in an unused church building held by the Methodist church at Bridgeburg." With his help, and that of others, this consecration of effort saw an effective start on July 16, 1922. Actually work was begun about a year earlier, in the opening of a Sunday School; and the idea of making it a missionary church was inculcated by a mission band. Their idea was "to do something for others." Some evangelism followed the opening in 1922, and the initial membership may be placed at thirty-one. The building was bought for $800, and by 1924 it was free of debt. The initial teaching and preaching came from the group of C. A. Tharp, Mrs. Warren Climenbegg, Mrs. E. Baker, Mrs. Tom Baxter. Some of this was the foundation S.S. work. This group was filled with a warm and expansive spirit, which made itself felt in relations with those outside their church. (This at least is the grateful experience of the writer.) They seemed to love their work, begun under such humble circumstances. The building lacked the charm of newness; it seemed to discourage from its appearance; but energy and the consecration of sheer love added (with [602] certain improvements and decorations) a new charm, and by 1928 an addition had been built, enlarging the service to the community. Since 1930 the Ontario Co-operation has given aid, with evangelist H. Bruce Stainton and others and some financial assistance also; and since 1940 considerable aid was granted by the Ontario board and also the Home Missions Department of the United C.M. Society at Indianapolis, Ind. Organized by co-operative work, the little church imbibed that true Christian spirit, so illustrative of aid in any line, from the Good Samaritan onward, and as was natural, it responded in the spirit of missions, with contributions towards Home and Foreign missions, United Promotion, Church Extension, Pension Fund, and All-Canada Committee. The church has developed a live missionary spirit, with S. School, Christian Endeavor, and the Women's Christian missionary work. Assistance in evangelistic work was given by H. Bruce Stainton and some student ministers.

      The church, it is true, suffered from some divisive elements from the outside which sought its overthrow, and the deflection of spiritual effort (and also the church property) to a group which need not be named in the Niagara district. It is sad to believe (and experience) in Christian work that such confusion can directly be undertaken by any who claim kinship to the divine name and program. But Windmill people were firm, and loyal; and they today own their property and their signboard shows no disloyalty to the "Church of Christ". From a local worker came the hint that the "old Calvinistic theological slant" still has its power with immature readers of the Bible.

      Those who have given ministerial direction to the group are C. A. Tharp, Benj. Merry, (July 1923), W. T. Meir (briefly); T. W. Bradt, (1928); R. J. Reith, Angus J. Butler, Howard Graham and Jasper Bogue, whose ministry ended in 1942, being concluded for two weeks acceptably by Mrs. Bogue, during his necessary absence. The earlier ministers were joint-ministers with Fort Erie N. (or Bridgeburg) up to the time that church was alienated (along with its property) by another group. Windmill Pt. membership resides in nearby communities such as Fort Erie, Ridgeway, Crystal Beach, Point Abino and Sherkston. In June, 1942, the record showed resident membership of seventy-eight, non-resident, five; total eighty-three. The non-resident are in the wide district served by the church. Long may it live and show its fervent spirit of friendliness and loyalty. [603]

      The story of this attempt to provide religious privileges for folk in this northern district lacking them, cannot be fully told. The effort arose through the agency of John T. Meredith, a young man from Ohio who, after spending a summer in the district, proposed a work there, under the Ontario board, and his plan was accepted. The location is near Cochrane, on or near the C.N. Railway. It is strictly rural, and not much developed for agriculture. Its chief product is likely timber, and it provides labor for a small population which is, to some extent, under the influence of the R.C. church. Thus there are several barriers to co-operation or success in a public religious effort which, in a pioneer stage, can be more easily maintained under the tolerance of the Protestant faith.

      Mr. Meredith and his wife began the work in the summer of 1934. In the convention of 1938, a report as to conditions was made. He became not solely a religious worker, for a man in that position would often be challenged to offer services in a social or other way. In that pioneer parish there were, for example young people who had got past school age and needed educational opportunities; or a car came in handy for the transportation of the sick to the hospital. Bro. Meredith received co-operation in building his log house, and a log church, with sheds. There is more to this story than by this writer can be told. For the first two or three years the conditions were very promising, but there came discouragements caused by losses to population, and other changes. In July, 1938, Miss Ora Climenhegg, of Fort Erie, was sent to aid the Merediths in work with young people, which seemed to offer the best opening. At their gathering an audience of forty would be secured. In time illness overtook Mr. Meredith and he was forced to retire and his enthusiasm, an asset, was lost. Mr. and Mrs. Geo. M. Kew followed as workers. A mission had been established across the lake at South Clute, and services were divided there with the leaders. A first baptism occurred there in November, 1938. In the summer of 1940, Mrs. Gordon Dunn was acting leader. Secretary-evangelist H. Bruce Stainton, held an eight weeks' meeting, in which seven recruits for Christ were secured, and three others came later. But, on Christmas morning, the Meredith house was destroyed by fire, and the loss included an organ and hymnbooks, of great use to the gatherings. Interest and attendance about this time indicated a peak effort of the young people of our congregations. The Hitler war had broken out, with its pressure on all welfare work, social or religious. [604] In all the efforts thus sustained, the Ontario board has provided funds for support from the outside.

      Owing to the war, severe population and economic changes resulted, creating a greater challenge. In such a work as this, at least a minimum of success must be secured in order to make continuance possible. Up to 1945, there was no permanence secured, or signs that it might be in an early period. The field proved to be a challenge and stimulus to those who felt called to try. Among these was the effort of Elmer Stainton, of Toronto, in the summer of 1941. Latest facts are that the field is under occasional contacts without leaders. No one need feel, however, that stoppage of a good work means that it was wasted effort. [605]

[DCC 383-605]