LAZARUS PARKINSON, ELDER

DAVID OLIPHANT (1821-1885)

ROBERT ROYCE, ELDER (1808-1887)

HUGH BLACK, ELDER (1839-1909)

The day set for the great fellowship was Friday, June 15, 1860, to continue over Sunday. Hospitality must have been stretched to the limit to "entertain" so great a number as were present. On the Sunday the claim was that 4,000 were there. Perhaps a break with historic order was made, for "foreign speakers" were advertised, and a large tent, used by the Ohio brethren in evangelistic campaigns was brought in and set up on the Saturday. The visiting speakers were certain prominent brethren [17] from Ohio, Dr. W. A. Belding, A. S. Hayden, and A. P. Jones. Hayden was a music publisher as well as preacher. Amos Clendenan, of Jordan, described the meeting in an emotional manner, connecting its aims with the occurrences at Pentecost. His point of view (and likely that of others) is indicated when he asserts that the apostles too were present--through their messages in Acts. The presence of both sexes is noticed, for wives accompanied their husbands, and the list of leading brethren is instructive, for it records the names of many who deep-rooted in the faith, were the source of light and leading in their various churches. As he comments on the names Amos Clendenan is reminiscent of a commentator at a big event before the "mike". Some names will suffice us. From Eramosa came a goodly number: Brethren Oliphant, Black, Anderson, Kilgour, Lister, Royce, Parkinson, Butchart, Mitchell, Elliott; from Toronto a man of great influence, Thomas C. Scott, and W. C. Beaty from Trafalgar; from Erin, Bro. H. McMillan; from the churches of the Niagara district, came Overholt, Honsberger, Yager, Hoover, Snure, Wardell; from Esquesing came James Menzies; from Oshawa. Joseph Ash, A. Burk and Abram Farwell; from Dorchester, Edmund Sheppard and I. Bentley; from Owen Sound, W. A. Stephens, a pioneer indeed. A. Gray from Detroit indicates a name still potent in that city. Lastly, and nearing journey's end is noted aged Dugald Sinclair, pioneer preacher from Lobo township, one of our year 1820 churches. So rich an assemblage of persons must have been an inspiring sight to those familiar with their names. The narrator felt it emotionally as a Pentecost as he records that fourteen persons received baptism before a "vast throng" about the waters, which event was marked by more preaching. Interest and enjoyment was aroused by the choral singing of Hayden, Belding, Jones and Benedict, using a new song book called "The Hymnist", which was later to become a feature in religious work. John W. Kilgour declares that the people "loved" the experience: we can fancy it was unusual. For singing nothing more mechanical than a tuning fork was used and it occasioned the remark by the reporter (doubtless anti), that a "single discordant note only was present." On the Lord's Day a thousand persons "broke the loaf". All accounts indicate that a great emotional and teaching climax was evoked and some twenty or more baptisms later on followed. The big meeting gave a new life and impetus to the religious life of the township. What is significant mostly, is that it preceded by less than a year the union of the churches that produced the Everton we know. [18]

      Present day pride in Everton has enabled us for long to call her the "Mother Church," but in reality at founding she was a vigorous daughter, one of several. Yet, as she stood, she is mother in her own right. Her solid and satisfying architecture, dignity of worship, long and faithful service and unbroken fidelity to the cause, has enabled a large unknown number--many of whom are living to look back to her with deep affection. Her grey walls and time-worn pews are sacred to a vast number who here learned what reverence means and what worship is. If the definition of religion be that which "binds back" to God, there has been in this township for more than a century a true God-centered influence. This brief and unlabored memorial is intended to recall to this generation mostly, some of the sacrifices and labors of a generation of pioneer folk, generally too busy with the fundamental duties of their times, to think much of recording what were everyday efforts, though made with deep sincerity, to serve the Master of life.

      Our actual official records of Everton church begin with a business meeting on, December 8, 1875. Everton Church of Christ (Disciples) is a union of the former East and Centre Eramosa Churches, dating from the year 1861. No roll of its membership prior to that date exists, although the roll of a related church--West Church--has come down with 116 names on it in 1876, when it ceased. Many of its members came to be a part of Everton. A list of those considered living members in the year 1874 was compiled by Hugh Black, and the present roll, begun in 1885 and continued to date has 406 names on it. The largest of the uniting churches--the Centre--has left no roll, but its membership, together with East Eramosa, and likely some of the West Church is sheltered within it. The strong probability is that a number from East and Centre Churches who did not survive until 1874 have not been listed. From sources such as the "Banner of Faith" and other Oliphant publications the compiler notes that in 1854 there were at East Church 74 members; at Centre, 47; at West, 24; total, 141. In 1858 there were 64 at East Church, at Centre 47, at West 23, total 174, a gain of 33. In the year 1859, at East Church 70, at Centre 90, at West 38, total 198, a gain of 24. Thus the membership at the opening of the Everton Stone Church was at least 200, and from current periodicals and other reports of intensive evangelism, it is likely that increase was the order of the times. Statements are irregular as to dates. In January, 1893, the clerk reported on the roll 196 members. Bro. Percy Baker (pastor), gave a report in July 1898, after seven years of labor, stating that the total membership had varied but little in thirty years, but that migrations were seriously affecting the roll. The trend to the cities up to at least 1900 was enormous and if [20]

THE EVERTON "STONE" CHURCH (Courtesy T. W. Bradt, 1919)

Everton lost (and other Wellington County Churches) the churches in Toronto benefitted by their removal.

      Returning to earlier days, in order correctly to estimate the strength of the membership outreach, it is necessary to take into account the social conditions and the sparse population of the pioneer township. But when compared with modern times, the spiritual outreach of the small church--especially of the old East Eramosa Church--is so remarkable in relation to mere numbers as to call for special explanation at a later stage.

      Here then we may place on record the establishment of Everton Church in the year 1861, the date cut on the stone of its facade. Periodicals record this briefly and the "Reminiscences" of John W. Kilgour, of May 1909, confirm it. Here may be quoted the record of an effective laborer of the time, Charles J. Lister, in the pages of his monthly "Adviser" for June 1862. One can but note the pride with which the descriptive adjective "stone" was used in reference to the building:--

      "In February a new stone house was opened in Eramosa. It is an excellent edifice. This effort of the brethren is truly praiseworthy. Erin and Eramosa have now two large and substantial meeting-houses, put up without diminishing their support of the Co-operation. East and Centre have now united. [21] I suppose for the future it will be called the Church at Everton. Brother Black gave the first discourse in the New House. Bro. Scott⁸ spoke in the evening. Meetings were continued throughout the week. On the next first day Bro. Robert Beaty⁸ spoke. The house on each first day was filled with attentive hearers. Meetings were held part of another week. Brethren Parkinson, Anderson, Kilgour, Black and Royce took part in the speaking. Thirteen immersions."

      So the opening occurred in the year 1862 (not 1861) as has often been supposed because of the engraved date on the facade. If the opening was the first Lord's Day in February the date would be February 2, that being always the date of the February meeting. But Ada Currie contributes this fact she has taken from the diary of "the late Hugh McMillan", (of Erin Centre Church). "February 16, 1862. New meeting house in Eramosa opened. A great congregation present. Bro. Scott and Lister preached." (What is noticeable here is that C. J. Lister--noted for his humility--did not mention his own name as a preacher who "also spoke".)

      The newness of the name "Everton" is also to be judged by the following excerpt from a published article in the "Banner of the Faith", by its editor, David Oliphant, who, although his boyhood home was once in the farmhouse across from the "new stone church" was then situated at a distant point: This part of Eramosa is now called Everton." (March 1863.)

      There are some familiar with Everton to whom the building may seem so much material; to others it is a symbol; these old walls of warm grey stone--unchanging save as light or shadows alter--with no caressing vine nor softening company of tree--have stood now so long and unchanged that they seem to express what always has been and will forever be. Age has scarce touched them, nor altered an outline in the singularly fitting relationship of planes, angles and curves that comprise the building's harmonious design. The teeth of east-driven storms in now eighty years have scored the original door, but it stands yet as sound as ever. Approaches are slightly altered; the old dismounting stand disappeared after buggies were exchanged for cars. A solid cement footing serves for entrance steps. There is road comfort going to church now, and few can remember the summer days when clouds of dust ascended on high [22] as each conveyance proceeded to church, reminding imaginative ones of the Israelites who also journeyed with pillars of smoke going before. Of these, he who has been a child, can see the bench in the vestibule where Eliza could sit whilst Robert cared for the horses in the cool sheds; perhaps nursing one child whilst another drank many times from the tin cup the cool spring water. Father came and then the great green baize doors slowly opened noiselessly--in summer to a cool stove of gigantic size, or in winter to an imitation inferno where a crowd might warm--or be burnt if careless. The seating still runs in four rows, divided by parallel aisles; the stiff rectangular seat ends are reminiscent of some Scottish kirk I doubt not. The narrow shelf for the little word-editions, hymn-books have long gone. I know of but one cushioned seat, in color rich, but comfort not pride was there rightly striving for place. We see the same platform but different furniture. The counter-like erection, with reading desk, gave way to a modern stand in the "eighties" and a black hair-cloth sofa came for the seat of the elders. Still the same is the wooden wall screen back of pulpit, which with its mouldings, paneling and cornice, topped by fretted ornament, adds a classic touch. What a fine thought to give the community so early a glimpse of true gothic in those upspringing windows whose curves purposely suggest the glory of leafy aisles in a wider temple. By the wood screen (in those days of, natural color), at least one elder stood facing it during the long prayer. Over all, lifted up on high, as when the young Isaiah saw his Lord in the temple, was blazed the fitting text for a scripture-loving people:

      Near the platform in early days must have been kept the offering boxes of wood, but softly lined, into the entrance of which a wary worshipper could thrust a coin quietly, for there was no "casting" of the "mite" (it might be) into the treasury. The individual communion cup came when the times demanded them, in the year 1916. The platform and screen have long disclosed a baptistry--an endless convenience, but the charm and conviction of an open-air burial in water is denied the candidate and his new circle, amidst the caressing natural beauty by the rocky green clad stream below the hill. And those who can say--"But they broke the ice for me" are a diminished band. A former son of Everton (Ed. Black, preacher), asserted in a reminiscence in 1901, that in the early days on drowsy Lord's Day mornings the congregation was often startled by gaelic but earnest counsel to "wake up, there!" For in Everton, as elsewhere, both nature and grace (and outer conventions), strove together towards the desired perfection. [23]

      The worship of the Eramosa churches always had music in it, but not always instrumental music. In the early period (1830-1860), music in home and church had little else than the voices of "singing men and women" as its exponent. It seems probable that in the 1860's the distribution of musical instruments (melodeons and organs) had begun in the homes afterwards made tuneful by such means. It is also likely that the religious songs used in early organ practice helped to make it popular and in time won the natural suggestion that what was good enough for home might very well serve in the church. But ere that time there was a well-defined period of "the singing school" and the social amenities that went with that institution. The young people naturally congregated there; where else was there a place to go? Therefore at that time there was probably a larger percentage of township folk who were able to read musical notation than in the later decades when music was performed by the few for the listening of the many. Memory informs the commentator that religious singing of a Sunday afternoon was practiced for the joy of it in the homes of the people. Such songs as: "Shall We Gather at the River?" and "In the Sweet Bye and Bye" are refrains that call one back to a log house at the Corners, where elders sang with such spirit and feeling that left its subtle impress on the mind of the young listener. Later days brought to such exercises the organ and the Sunday afternoon or evening "Sing-song" was a feature of the Lord's Day. Some say memories of this suggests that in that pioneer community there was a revival of singing comparable in its small bounds to the renaissance in the eighteenth century in England when communal singing (with everyone able to bear his part) was common. It seems a fact that the singing school was a basic support of such good congregational singing as characterized Everton Church in the seventies and eighties of last century. One undoubted leader was Norris Black, son of Elder James Black. He became a trained musician and was reported in the literature of the time as leader of song in the annual meetings. Incidentally Norris Black operated an organ factory in the village of Rockwood in the early days, ere he began the manufacture of artificial limbs that made him a part founder of a great firm still in existence in this line.

      We now come to the musical leading of the singing in Everton Church. The first leader apparently was Robert Morton, who came with his family from Kirkcaldy, Scotland. Robert Morton did not sit forward in the stone church but from a somewhat central pew used his tuning fork and from its pitch "raised the tune", and the congregation heartily did the rest. In time a successor had to be found and his place was filled by a good singer in the person of James Black, a grandson of [24] Elder Black. In time Minnie Tovell assisted him in his task and on her leaving Everton Mrs. Grace Ann Abbot became assistant leader, until the coming in of the organ as an aid to singing, which event harmoniously came to pass January 1, 1899. With the organ there must have been born a choir, though probably not so called at once. In January 1890 the first committee on singing had been elected by the congregation. Its members were James Black, Jr., the minister, Bro. Brennenstuhl, William Sunter and Sisters Bella Sunter, Minnie Tovell, Bessie Parkinson, Minnie McCullough. Lizzie Royce was added later. Mary Black and Jennie Royce served as assistant organists at times. The very first organist was Mrs. John Mackenzie, who acted for some years and shares with Nettie Abbott (Mrs. Jack Stewart), as holders of the longest records at the instrument. The following list includes (it is hoped) all who have served during the period from 1902 to 1941 as organist, assistant organist, song leader and assistant song leader.

      Organist: Mrs. J. McKenzie, Nettie Abbott, Mrs. Beecher Parkhouse, Margaret Royce, Ada Currie, Mrs. Stanley Stewart, Eleanor Alton, Dorothy McKenzie.

      Assistant Organist: Ollie Abbott, Jennie Royce, Jennie Tovell, Mrs. J. Alton, Grace Dampier, Helen Robertson.

      Song Leader: James Black, Dr. J. M. Abbott, May Black, John Stewart, Ada Currie, William Black, T. D. McCutcheon, Mrs. William Hortop, Mrs. Parkhouse, Mrs. Parkinson, Maggie Sunter, Mrs. William McKenzie.

      Assistant Song Leader: Mrs. William Black, Dorothy Church.

      As long back as this chronicler can remember Everton Church has used as a hymnal the "Hymn and Tune Book". The early churches, and doubtless the stone church, used a small book, a copy of which I inherited, and the only one I have seen. It was published and printed by A. Campbell at his plant, Bethany, Va. Its title: "Psalms, Hymns and Spiritual Songs," original and selected, compiled by A. Campbell, W. Scott, B. W. Stone and J. T. Johnson. Adapted to the Christian religion; 26th stereotyped edition, 1850. This copy was sold by Lesslie Brothers, Toronto. In size it was 3" by 4½" x 1½", bound in sheep and containing in its two parts 448 pages of small type. It was a good, inclusive hymn book for its time, but its weakness was that it contained no strictly religious "songs" so popularly used for years. When A. S. Hayden came from Ohio with a quartette and a new song book (called "The Hymnist") at the big meeting in Rockwood, in 1860, the folk at the annual meeting were delighted. So says John W. Kilgour in his "Reminiscences". (Christian Messenger, May 1909.) [25]

      This is not a history studded with serried ranks of figures, and with personalities rising in successive generations during the century of life of our Churches. All cannot be exhibited here, but conditions may be sketched, giving hints of how the enduring structure called Everton Church was formed. Words do not seem to suffice to portray the seeming vast cathedral that has arisen in that century--a building of God, made without hands, invisible mostly to the eye, but apparent to the spirit. Therefore, let us step into a quiet cloister corner of this spiritual temple and catch a glimpse of a perhaps revealing incident in the worship of the Stone Church which occurred close to the year 1876. It is but the memory of a boy who listened as a visitor to the morning service. Evangelist Hugh McDiarmid was outlining the Parable of the Sower in his acute fashion. His hearers were familiar with the factors of soil, seed and act of sowing, so no elaboration was needed. But one point is stressed which he stressed. It was the hearer's obligation to receive the good seed of the kingdom and bring it to fruitage in our lives, small or great. The seed of the kingdom, the Word of God. Go--and bear fruitage: be a son of the gospel and help bring in the kingdom of God. It was all perfectly satisfactory to the none too careful listener; nothing more was needed. But imagine his consternation when a grey-headed elder arose and apparently sought to instruct the learned preacher whilst in the act of preaching. It was new that act, and revolutionary. Something like the following the grey elder said: "That's good, Bro. McDiarmid, but what about this side of the story? The parable states that the good soil brought forth thirty, sixty or a hundred fold; but the stony soil and the poor soil starved it, so that no crop was possible. Now, as you know, there are some in this room who likely may feel that their hearts are "poor soil" and their lives likely to be barren of a crop. They too have cares that choke the Word and temptations that spoil their best efforts. They feel that they cannot help it; yet you expect them to be abundant in return for the Lord's sowing of the Word!"

      It is likely that the preacher was aware of the elder's purpose, for little nervousness was visible in manner in being thus unexpectedly thrown on the defensive--and Hugh McDiarmid could certainly be said to be highly organized nervously. Though the foregoing was not a regular thing, likely it had happened before and might occur again, unless the speaker minded his p's and q's; elders in those days were set on being "apt to teach" and "ruling" (guiding) the flock. So the speaker, ready of speech, and master in acute debating tournaments with so-called [26] brought forth a new idea in Biblical criticism to the boy listener. The parables of Jesus, whilst being the most perfectly formed brief stories to illustrate a heavenly meaning out of an earthly setting, are yet unable to "go on all fours". That too was an almost agricultural phrase or understandable where farm animals existed. No story can be formed to illustrate every possible phase of life which it touches. We have thus to extract from every parable the idea that fits the obvious meaning and not press too far the figures of speech. This ruling, in a church taught to observe and respect literalness of language in regard to religious teachings, was highly instructive. It was for that boy and probably to others (and so worth what it cost) an introduction to Biblical criticism, or the idea that the Bible to be really understood, must be interpreted through all the intelligence that life has brought us, whether that hint resides in literature, in reason, or in the seeking spirit.

      While Old Everton's practice when the gospel was preached was to invite immediate acceptance of its terms by public confession of faith, many special evangelists meetings were, of course, matters of its history. Only brief references in board minutes note some of these efforts. A proper recital would now afford much golden experience and be of great interest; but Eramosa had no historians, save the scant notes in monthly journals in early times and little in later. (See report of Rockwood's Big Meeting whose speakers are those mentioned.) The evangelists which the church sent forth before co-operative work was begun, received no more. The early practice was to send them forth two by two, with saddle-bags strapped to equipment, to return in several months and make report to the church. For sanction see Acts xiv, 27. No announcement in advance was ever made, that "next Sunday the Rev. James Black and the Rev. Alexander Anderson will tell the story of their mission at the morning service." What happened was that after the usual service the brethren willingly stayed to hear what had been done. In 1861, for example, one brief record states that James Black, as the first agent of the Bible Society in Upper Canada, travelled over 500 miles, raised the sum of $1,200 and received for his services $21.00. The first distinguished visitor was the renowned Alexander Campbell, then 69 and past his prime but still powerful. In 1855 he shared a visit to Eramosa on his Ontario tour and preached at harvest time in the barn of Deacon John Stewart. His personality was the central interest no doubt. The well-beloved Isaac Errett came on the scene in 1873, of which the only record is that he received $100 for his services--probably a record at that date. The first minister, T. L. Fowler, began his connection as evangelist in October 1883. In 1891 W. D. Campbell (familiarly "Willie") held a meeting with [27] 30 additions. His presentation of the Gospel is remembered today for its clarity and appeal. In 1893 the redoubtable missionary of the American Christian Missionary Society, Robert Moffet, held a meeting. I recall his manly figure (marred by a crutch), but stately, standing on a knoll by the old Methodist Church one summer Sunday evening. The effect of his eloquent fervor in that outdoor preaching scene was, in my thought, apostolic. His classic sermons may be found in a volume entitled "Seeking the Old Paths". The next evangelist was W. J. Lhamon, lately come as preacher at Cecil Street, Toronto. He brought cultural refinement with gospel fervor and his seed-sowing in the County was productive. My next gatherings now show two well-known brethren, with no other record save date: James Lediard, 1895, and William G. Charlton, provincial evangelist, 1896, but this was less than their whole contribution. There should be some record too of E. S. DeMiller, a fine evangelist from Ohio, who served the province in 1902. In the spring of 1900 W. D. Cunningham, 'ere he went to Japan, held a meeting with four additions. S. L. Shippey held a meeting in 1936, C. Smithson in 1934, G. C. Welsman in 1936, 1938 and 1939, secured seven confessions at Decision Day service in the Sunday School.

      Going back to early times there were two evangelists who served mightily: Hugh McDiarmid, our great debater, and O. G. Hertzog. Their most productive work was about 1876-1882, although Hertzog was in the field much longer. Andrew Scott followed as evangelist and could scarcely have omitted Everton from his service. He afterwards pioneered in Portage la Prairie, Man. Personally, I recall no evangelist with more moving power than A. P. Cobb, from the U.S.A., who held several meetings before June 1886, when over 500 persons "broke bread" together. C. J. Lister and George Munro were in the field, afterwards and must have preached at Everton many times, likewise H. B. Sherman, evangelist in 1882 and onward, and C. W. Martz, 1885. Martz was from Butler College, Indianapolis, and evangelized for several years. Sherman as evangelist also was editor of "The Christian Worker", published at Meaford, in 1881-1886. In the late seventies a distinguished American preacher named Ira P. Chase visited Everton. He had a highly rhetorical style and it is possible his abilities as a preacher helped him to gain the governor's chair in Indiana later. The renowned Benjamin Franklin (editor of the "American Christian Review") preached in neighboring Erin Centre in July 1876, but I can recall nothing save his appearance. Of the high days spent with returned missionaries I can recall at Everton none that had greater educational effect than F. E. Meigs of China; though Dr. James Butchart, from his hospital in Lucheofu, China was also a realist. Dr. Susie Rijnhart spoke in Everton in 1900. Her escape story from Tibet, after the slaying of her husband by brigands in 1896, was [28]

HUGH MCDIARMID (1837-1901)		O. G. HERTZOG (EVANGELIST 1870's)		JAMES P. MCLEOD, Minister of Everton since 1932
CHURCH GROUP (ABOUT 1917) [29]

our thrilling Canadian epic. Everton folk, too, knew the forceful platform style of our greatest missionary soul--Archibald McLean; and I also recall the presence of lieutenants like Grant K. Lewis and Stephen Corey, the latter to follow him in the presidency of the Foreign Society. Dr. W. E. Macklin, veteran missionary to China, was at the "June meeting" in 1919; also Dr. Martha Smith, of Cedarvale, Erin township, who was on furlough from India. All these visits and others unnamed, were "red-letter" days and the kingdom in our thoughts and aspirations expanded rapidly. They were indeed marching days for the Church.

      The highest significance of a church seems to live not within its casual ministrations to the spirit of the worshippers, but as it becomes the medium of an arriving faith, or the place of the re-birth of souls. That was why the good brethren of Eramosa built a very considerable structure of lasting stone (at what was for them a splendid consecration of several thousands of dollars), arranging permanent seats before a speaker's pulpit, and all to vindicate the scripture, "How shall they believe without a preacher . . . how beautiful are the feet of them that bring glad tidings". So, Old Everton through the years has witnessed seeming countless occasions when a seeker alone, or seekers many, have entered into the precious bonds of the Kingdom. It is a fascinating thought--how many souls on this spot, and who were they, have thus traversed the long aisles towards the point of confession and baptism. No answer to this in actual names can be given in full, but there have been very many, to the glory of God, who in youth's hey-day, or later life, with anxious thought and strong desire, in the (fancied) words of St. Matthew sitting at his receipt of custom, heard the "call", and answered truly and well:

      It is to be regretted that no list of baptisms as such (whether membership resulted or not) has been kept, either by Everton or the Co-operation at whose evangelistic meetings large numbers were baptized. [30]

DR. T. L. FOWLER, MINISTER AND EDUCATOR
(1851-1934)

      Twenty-seven pastoral engagements totalling sixty-four years out of seventy-seven elapsed, some of them mere supply preaching, and in ail thirteen ministers who stayed from one to two years' time. Of the total, seven served six or seven years. Contrast this with the previous thirty years of service in the early Eramosa churches, and we have but the names of three actual preachers, who to some extent, followed in turn--James Black (1832), Alexander Anderson (1836), James Kilgour (1845). They also continued to work harmoniously together. The times when there was no "regular" preacher were apparently filled by "lay" preachers, elders, and visiting evangelists. It is this functioning that in some way marks with distinction those early Eramosa churches; not that "self-edification" was the justified medium, but that in all their service they sent their preaching leaders far afield across this province and "kept the home fires burning" as well. It is, perhaps, a tribute to the preaching laymen, if anything, and I recall such claims being made. [31]

      Without claiming knowledge and critical ability with which to descant profitably upon the records of the various preachers, it may not be out of place for the writer to record certain considered opinions that he has received, with all respect to any capable of passing ultimate judgments. Hugh McDiarmid, a Canadian from Kent County, was a scholar, evangelist and acute public debater. He was the second person engaged as pastor in this province, and in his first charge gave but a fourth of his time to the church. In October 1883 he was succeeded by T. L. Fowler, a scholarly and able preacher. Hugh Black welcomed him as a fine, safe preacher and after many years, I am sure, never changed his opinion. His earnest pastorate seemed to begin a fresh growing time for Everton--the beginning of a new period of history. Personally, I recall that conditions apparently were buoyant in the earnest pastorates of W. G. Charlton (December 1902, February 1904), and T. Alfred Fleming (1900-1902). An informed Evertonian has stated that probably in the five years of faithful service by G. C. Welsman there was never a more harmonious and fruitful time. Some preacher's periods were probably too brief for their abilities to cumulate. Wilmer Monroe's pastorate of five years was a building period under a capable preacher. Beecher Parkhouse is remembered as a versatile preacher in a somewhat diminishing field. One whose judgment I respect, has stated that it is demonstrable that Percy Baker's seven years to July 1898, represent, perhaps, the peak period of Everton's prosperity and power. I recall him as an excellent Bible preacher, with modern outlook and geniality. He preached "with a smile" and few men have been more open-hearted. He was a capable Co-operation secretary also. Samuel Woolner, a lay preacher of remarkable ability, made a fine contribution to our cause outside of Everton, in Saskatchewan. James P. McLeod, in his second pastorate is respected for his judgment, scholarship and loved for his faithfulness.

      Of those outside the foregoing list there may be recorded this of one who for more than fifty years was the faithful presiding elder, rain or shine. Robert Royce radiated kindness and promoted peace, as well as spiritual values. He was one of Everton's root and branch men as elder, teacher and lay preacher. Magistrate and man of affairs in the township, he brought credit to the church through his stability. Of the Pioneer Preachers (meaning only Eramosa's share of them), I may say that I heard all of them save one, and that in every instance the contact had lasting values. "Father" Black, spoke out of physical weakness when nearing the journey's end: words weak in tone but dynamic in their spiritual projections on a subject demanding social courage. He bore about him a sense of that reserve power that daunts a mere critic. He died April 21, 1886, and in this chronicler's opinion, is worthy of a wider acclaim than [32] his parish has yet yielded. James Kilgour brought to Ontario a liberal training, which gave him breadth that appeals with it. He is said to have been a conservative, steadying force, and yet one who grew with the times. I mourn that memory retains no thread of sermon nor even lilt of speech of the well-beloved Alexander Anderson. The few who can recall his kindly sincerity and simplicity (with brevity), his high-ringing Gaelic voice, so musically modulated that imitations of it provide charm, know that something winsome has passed away. He could throw to the flames his fiddle for Christ's sake--and that speaks his radiant loving-kindness. He and his helpmeet, after their departure beyond, worked lasting good for our cause by their benefactions.

      Of certain other elders of the olden time also, space fails to tell of the worthy contribution made by John Stewart, Sr. (host to Alexander Campbell in his visit), of David Stewart (father of George H. Stewart of "All Canada") with his passion for the right way, and, in later years by Hugh Black, son of James, the foremost of all. He succeeded his father in 1884 as president of the Co-operation and was distinguished in church service as elder, leader and religious teacher. As President of the Co-operation for many years annually he uttered statesmanlike reviews of the "state of the cause", and never was it more promising than under his regime. Deceased in 1909, he was succeeded as local leader by William Tovell, of outstanding ability as teacher and lay preacher.

      Everton's records begin too late to record the contributions made by some individuals. For example, the Moses Whitehead family that lived on lot 20, con. 6. Two sons were active members. The late Thomas Whitehead removed to Bruce Co. and started a church at Dunkeld. Later, in 1878, Walkerton Church arose due to his energy. John Whitehead, also deceased, left a considerable sum to the Co-operation. These were true "sons" of Everton, being members of an early pioneer congregation.

      These brief notes come short of what is due, especially in regard to some whom the writer has not known. They are but a few muffled echoes, rising from Time's corridors--the footfalls perhaps of busy laborers in the Master's vineyard who, having fulfilled their day, in weariness and content have departed homewards. [33]

      Hugh McDiarmid. 1875-1882.
      T. L. Fowler, October 1883, September 1889.
      Edmund Sheppard, November 1889 (Supply).
      J. A. Brennenstuhl, January 1890, November 1890.
      Percy Baker, January 1891, July 1898.
      W. R. Seytone, August 1898. August 1899.
      Claris Yuell. October 1899. January 1900.
      T. Alfred Fleming, July 1900. December 1901.
      James P. McLeod, January 1902, November 1902.
      W. G. Charlton, December 1902. February 1904.
      Samuel Woolner, March 1904, May 1904 (Supply).
      S. E. McNeal, October 1904, October 1905.
      O. Hearn, April 1906, December 1907.
      B. Frank Lynn, May 1908, March 1909.
      G. C. Welsman, April 1909, May 1914.
      C. A. Tharp, September 1914, November 1914.
      Wilmer Monroe, April 1915, June 1920.
      Fred Sommers, June 1920, June 1921 (supply).
      T. W. Bradt, June 1921, March 1922.
      Beecher Parkhouse, January 1923, August 1925.
      O. L. Hargrave, August 1925 (Supply).
      B. Koch, March 1926, September 1926.
      A. E. Byerly (supply during 1927).
      L. D. Vosburgh, 3 months, 1927 (Supply).
      D. McColl, January 1928, December 1928.
      S. B. Culp, January 1929, April 1930.
      Benj. G. Barker, 3 months, 1930 (Supply).
      W. Rhynders, October 1931.
      James P. McLeod, April 1932.

      In addition to the list of pioneer preachers arising in Eramosa, lay preachers, and leaders already named in these pages, the churches of Eramosa--Everton rather--sent into the Christian ministry the following of its sons:

An early student preacher prior to 1855 was another Daniel F. Stewart, who spent a year at Bethany, but preached only locally occasionally. The Daniel Stewart above listed, has served for some years in California and is living now in West Palm Beach, Florida. Another preacher not listed and who was born in Erin Township, is William M. Crewson, but he has long been considered a son of Everton because he was once an elder. His preaching was worthy of special mention. His mission was largely to parts of Muskoka. He travelled a great deal and spoke to scattered groups and helped to minister to several churches as well. His consistent and godly life, reserves of patience and faithful service, have marked him amongst those who knew him as a "second generation pioneer preacher." He accomplished great good and passed to his reward on May 12, 1900.

      James Anderson was a son of Alexander Anderson and preached at several Ontario points, one of them Grand Valley. Both the Blacks were sons of the late John Black (church treasurer). Edward Black¹⁰ gave a long and faithful ministry to American churches and still is in Christian work at Los Angeles, Cal. George Black served in Ontario--once at Hillsburg, but is now retired and living at Paddock Wood, Sask. W. C. Macdougall was a son of Charles Macdougall of Eramosa, and besides many years as a missionary in India he was in our educational work in St. Thomas and later Toronto, until his decease in 1935. Amos Tovell, son of Samuel Tovell, Eramosa, was educated at University of Toronto and Hiram College; held pastorates at three American points and at Guelph. For many years he has been the outstanding figure in Ontario Co-operation work and no son of Ontario has exceeded his service in that line. Appointed Secretary in 1903 he served for a long period and also was President for several terms; since then he has not been off the Board until 1938, owing to ill-health. He died in November 1939. Albert Tovell, son of Elder Wm. Tovell, graduate of Hiram College, preached at Wiarton briefly, death ending a short career. Robert Stewart was a son of Elder David Stewart, of both Mimosa and Everton churches. He was pastor at Knoxville, Tenn., Rochester, N.Y., Detroit, Mich. and served with fine ability. Joseph Dampier several years ago entered a College in Cincinnati, Ohio, and is now minister at McKeesport, Pa. The most recent are sons of Rev. J. P. McLeod--Norman (who is with the R.C.A.F.), and Malcolm, students in the College of the Churches of Christ, Inc., Toronto. [35]

      To Everton as a place is due some chronicle, for life has gone on here in its homes dominated by the countryside and the grassy streets that it was once hoped would bear traffic. Those who know the village, need not any description of the picturesque hamlet that, beginning as most places do, at the stream's side, gradually worked its way out of the valley on both sides. It would be worth describing if needful, but the religious outcropping that occurred in the 1830's is the important thing in this recital. Charles Everts, who came here as a U.E. Loyalist, after being dispossessed of his property in Pennsylvania, received as some recompense for his loyalty some land from the Crown, a tract in Eramosa adjoining Everton. The date of this is not known but in October 1821, he deeded a part to Irena Everts, presumably his wife. He is said to have been a Disciple before his coming. He gave the place its name and became its first postmaster, his "office" being located in the log house on Loree Street. He also established both grist and saw mills on the Everton stream and these later became the property of his son Rufus, who in turn, passed it to Henry Hortop in 1974. Both a store and tavern are on the original plan of the village made in a survey by William Haskins for Peter Stewart and Rufus Everts in August 1857. Each of these two partners gave a township "lot" for the new subdivision. The mere visitor to Everton cannot be aware that in the long ago there was a time of Great Expectations in that district. The survey shows it. At the north side was provided a square for a market, facing the present stone church. A frame Presbyterian Church was also on that front, facing south, which long ago was discontinued. The road through the village was named Main Street and the patriotically named streets, Wellington and Victoria, were east and west boundary streets. Family names such as Loree, Oliphant and Irena were given to streets that since that day have never been paved, although graded. The stone store at the corner of Main and Oliphant, was probably prior to the erection of the church in 1861. That store had a long and likely profitable history, and those who still think of it as a quiet, cool place, where merchandise is unhurriedly dispensed, and where the customer brings summons to the vendor by a tinkling door-bell, must be saddened by the knowledge that fire swept it all out of time, save the walls, in 1938. Thus Everton now has the dignity of "ruins". In succession to preceders, John McKinnon first and George Marshall second, long did business there and won respect as men and merchants. With the store's passing was swept aside by rising tide of motor traffic, the old-time smithy of Mr. Robertson. Children no more may there witness the shoeing of a horse, the welding and forging of iron, nor listen to the music of the anvil. Can progress be worth all this change? There has also for long [36]

MINISTER'S RESIDENCE, LOREE ST.

years disappeared a sign on Main Street near the store advertising a "Bible Depository", which seemed a fitting place for religiously-minded Everton to have. Everton did not boast a "parsonage" for many years, not until Dr. E. F. McCullough removed from his tasteful home on Loree Street some years ago. It was then acquired as church property and is now occupied by Rev. J. P. McLeod and family. Everton had its day in production besides its mills, and the map shows a carding mill on Nichol Street, on the stream, and a Cooper shop once stood at Oliphant Street and Main, if memory is correct. The stone house and farm property on west side of Main St. were the home (it is likely) of Peter Stewart, and they are later accredited as the Oliphant home, referred to elsewhere as the scene of sanctuary to a Mackenzie rebellion refugee. On the street alongside the parsonage runs still a spring, registered there in 1857. Still issuing it seems immemorially a living symbol of some everlasting spirit of good will that flows without stint or stop from the quiet precincts of what has been for long, to Disciples at least, a place of holy memories. Keener memories of that--and of life's high values and awards--is the "God's acre" to the north, lying amongst the fields, with an evergreen hedge surrounding it that seems a symbol of remembrance. Here lies a cross-section of Ontario's rural people, of at least five generations; and amongst them very many of whom it can truly be said that they added force, beauty and dignity to living, and who have laid under a heavy debt, to be repaid only in kind, the generations who inherit their faith and their responsibilities. [37]

      James Black was born August 5, 1797, in Kilmartin, Argyleshire, Scotland. At nine years he was a shepherd boy. At fifteen he began to teach a parish school. In 1820 he came to Canada and taught and preached in Elgin and Halton Counties until 1825, when he removed to Wellington County, where he resided for fifty-seven years. From this home in Eramosa, he carried the Gospel far and wide. He was the first agent for the Bible Society in Upper Canada. He was foremost in organizing the first co-operative work among the churches. He was always ready for advance movements in missionary efforts. He was a very devout Christian, an earnest student of the Bible, a successful preacher, a kindly man, beloved by all who knew him. He entered into rest April 21, 1886.

      James Kilgour was born in Kirkcaldy, Scotland, August 15, 1812. Owing to an accident in early youth, resulting in the loss of a leg, he turned his energies to literary pursuits. After receiving a liberal education, he established and taught a private seminary, until his departure for Canada in 1845. His father in early days was a Presbyterian, but being an extensive reader of the Bible, he associated himself with the Baptists. James Kilgour also became a member of the Baptist Church. Apparently this congregation grew into a more perfect knowledge of the scriptures and the members were ready to associate with the Disciples of Christ as soon as these were found. Mr. Kilgour became an ardent and active advocate of the Christian faith, and in this work he never grew weary. For many years he was influential in educational affairs, and as County Inspector of Public Schools he had a helpful influence. The Church in Guelph owes much to him, for there he lived and labored as long as health permitted. In 1893 he passed peacefully to the Beyond.¹¹ [38]

DUGALD SINCLAIR, PIONEER PREACHER
(1777-1870)

      Dugald Sinclair was born in Argyleshire, Scotland, May 25, 1777. His parents were Presbyterians. In 1801 he was baptized in Liverpool and began preaching at once. The years 1806-1810 were spent in Bradford College. Upon graduation the Baptists sent him as missionary to the Highlands and Islands of Scotland. In this work he continued for ten years. Next he travelled in England in the interest of the Bible Society. In 1831 he came to Canada and settled in Lobo. The western part of the province became his field and there his zeal and ability were long engaged.

      After nearly seventy years of preaching he was called to his rest in 1870. He had been absent from the pulpit one or two Lord's Days before his death. Shortly before his death he said to his son: "When I was baptized it was as a Disciple of Christ, and when I met with a people so designated I united with them at once." The memory of such a life is precious. [39]

      Alexander Anderson was born in Perthshire. Scotland, in 1812. He was taught according to the doctrines of the Presbyterian church. In 1832 he came to Canada. Soon after he heard Elder John Menzies preach. He accepted the plain Gospel and at once obeyed his Lord in baptism. After four years he settled in Eramosa where Elder James Black and others became his associates in the Gospel. These two were much together in evangelistic work, in which Mr. Anderson was very successful. Long journeys were performed on horseback in winter and summer.

      For the last twenty years of his life he lived in Hamilton, Ontario, where his labors were continued as long as health permitted. He died in 1897, having served his Master faithfully, having loved his brethren fervently, and having been loved by very many.

      Edmund Sheppard was born in Newark, England, February 3, 1823. His parents were Episcopalians. He met Disciples of Christ in Nottingham, England, and identified himself with them. In 1843 he came to Canada. For many years he taught in the Public Schools, and then was appointed an inspector of Schools. The period from 1850 to 1867 was given to this work. During and after his career in educational work he devoted much time to preaching. He was an eloquent and unusually powerful speaker. The whole of the western part of the Province of Ontario benefitted by his labors, and the church in Dorchester may be called his monument.

      His nature was extremely sympathetic, and the sorrows which came to his own home were augmented by those of many other homes, and all told heavily upon his vigor. But his sympathy increased his power over men, of whom he won many to Christ and edified in spiritual life.

      He died May 30, 1894, having been but one Sunday away from his pulpit duties.

      Of the pioneer preachers of Ontario but one remains (Written 1904) Charles J. Lister was born in London, England in 1820, and was brought to Canada in 1821. For thirty-seven years his home was in Bowmanville. In 1866 he moved to Owen Sound, where he continued to reside, except for a few years spent on his beautiful farm in St. Vincent township. During his early life he was under Anglican teaching, but became dissatisfied with the forms of prayer, into which he put no heart. [40]

EDMUND SHEPPARD, PIONEER PREACHER
(1823-1894)

      A study of the New Testament led him to a clearer understanding of the Gospel before he knew anything about the Disciples of Christ as a body. He received help from the "Christian System" and "Millennial Harbinger". Some churches were already organized in the Province, and with these he labored in evangelistic work, sharing the toils, the sacrifices and triumphs of the other pioneer heroes, with whom he was intimately associated. In his 90th year, feeble in body but bright in intellect, he awaits the call of his Master, whom he so faithfully served. Of his own faith he writes: "I am trusting all to Jesus, for time and eternity: trusting in His name, His wonderful power, and His inimitable and infinite love, and am looking for His second glorious appearance".¹²

      (These sketches written by Amos Tovell, appeared in John T. Brown's "Churches of Christ", 1904.) [41]

CHARLES J. LISTER, PIONEER PREACHER
(1820-1912)

      Turning from the pioneer side of Everton's early history we come to the year 1874, at which time there seems to have been a fresh beginning. The pioneer elders were grown old and new blood must succeed. Prior to this, there is evidence that the situation had become involved with some anxieties, requiring some change in methods in order to meet it. In 1874 Hugh Black is found as clerk and he enters up the first church roll of members that is now extant. That will appear on another page. Elders at that time were James Black. Sr., Alexander Anderson. Robert Royce, James Parkinson, William M. Crewson; the deacons were John Stewart, Sr., James Morton, Sr., Rufus Everts, John A. Black.

      The first recorded meeting for business is that of December 8, 1875, with William Crewson Chairman, and the purpose of the meeting, as outlined by Alex. Anderson "to put the church in order"--a scriptural phrase meaning organization. There was need for visitation by the eldership to guide the young and advise those weak in faith or life. Quarterly business meetings were then inaugurated as a way of church order and the record of practice of that safeguard has been quite a long one, as they became the life-habit of the church. On April 3, 1875, Edward Tolton and Dugald Robertson were appointed deacons. [42]

      The next meeting of record is March 11, 1879 when the title of the church property was to be looked into and a new trustee appointed to succeed Rufus Everts--Edward Tolton being chosen. Thus was initiated a service by a strong committee of men every year thereafter to superintend everything about the care of the church property, meaning purchase, repairs, extensions, erection or alteration of sheds for vehicles. This trustees committee seems to have had on its membership through the years the capable business heads of the church. In both of the foregoing procedures Everton's history has been somewhat unique.

      In October, 1883, the church took a forward step in calling a preacher (who was also an elder) to shepherd the flock and do the preaching, for which the fast-failing custom of the old regime had proved to be inadequate. It was recognized that the proclamation of the gospel was a full-time job for some one man, even if a few specially qualified men might devote spare time to that which should be a major vocation. The Eramosa pioneer plan worked grandly whilst there was brain and brawn to support it, but long ere the change was made to a definite preacher mode, the local church, and particularly the larger co-operative work dragged heavily, owing to lack of personnel. In doing this Everton, it should be recognized, stepped beyond the custom of the times and did the thing which enlightened common-sense suggested. It seems but a reflection of some of the developments of the apostolic church which its slowly unrolling history reveals in Acts, to all not bound by self-applied errors and prejudices. This step was not a mere common-place but a revolution. Even then, Everton, the second church in the province to have its own minister, had to allow him to devote a large part of his time to Co-operative work. T. L. Fowler was engaged as minister and his long and notable career began.

      In August 1886 another step occurs and the following elders were the successors to the "old order" in the duty of presiding at the meetings in the absence of the regular minister. They were Hugh Black, Edward Tolton, William Tovell, and later it is noted that John Stewart, Sr., and T. L. Fowler were elders. On November 6, 1887 Dugald Robertson (son of Duncan Robertson, early member) was appointed clerk, which office he filled with exacting carefulness until his death in 1920. A fourth evolution is noted in November 1888 when the "leaders of song" were requested to occupy seats in the corner. In that year the church spent, not without effort, the sum of about $500.00 on decorations. James Black, Jr., was doing service as teacher of singing, as service to the church. After a profitable ministry Bro. Fowler resigned in the year 1889, and it is noted that Amos Tovell began to be active in church work. In 1891 he was chosen to lay before the congregation on a Sunday the matter of a vote of confidence in the eldership. Elder Edmund Sheppard was a supply preacher for a brief term. A note that indicates much of growing liberality was that of January 24, 1889 when a vote of thanks was tendered to Sisters Hindley and Fowler for attending a business session. The women had only recently organized provincially for mission work. (June, 1887). J. A. Brennenstuhl came as pastor from Johnstown, Pa., in 1890, and brought the celebrated flood disaster of 1889 sympathetically to the attention of the church. The record of church benevolences through the years takes in various strides at different dates: Russia, Armenia, China, Japan, India, Tibet, the St. John, N.B. sufferers, 1877, from fire, and, farther back than that, in early times, the Eramosa brethren raised and sent funds to England to alleviate distress of brethren there through unemployment. (February, 1863). This is one thing that churches do-they become depots of helpfulness which invite the appeals of the needy wherever situated. Back of true religious faith lies love for the individual as an object of God's care.

      Next Everton Church appears to have been arousing itself to local co-operation for work, even as of old its preaching brethren had been sent across the province repeatedly and effectively to preach Christ and to plant churches. One step is recorded in January 1890, when a "Committee on the Work" was appointed by the elders, as follows: John [43] McKinnon, James Benham, John S. Loree, William Parkinson, John Stewart, David Robertson and Ed. Tovell.

      A committee on Spiritual Welfare of the church was first organized at the New Year, 1890. Their names were: J. L. Brennenstuhl, John Stewart, Sr., Hugh Black, Edward Tolton, Dugald Robertson, John McKinnon, John Black, Josiah Royce, Joseph Hindley; Sisters Parkinson, Stewart, McKinnon, Black and Hindley were included. This committee afterwards was commonly appointed to deal with tendencies or facts which tended to put strain on the spiritual life of individuals and the church. At times the records reveal that there was need of inquiry, of counselling, of discipline even; and in several instances this was undertaken, but never in haste or unsympathetically, or without the desire for a returning. This committee, of course, was altered as time made it needful. It always included the elders and always had others associated. Was this not original with Everton?

      Another standing committee originated at this time was that on singing, though the "choir" had long been a fact. The leader in 1890 was James Black, Jr.

      Another committee that began to function at this time was that on the selection of subjects for the prayer meeting. Both young and old brought their wisdom and desires to a head here. Owing to transportation conditions a weekly prayer meeting in rural Ontario in last century was not always an easy affair, but in 1900 T. A. Fleming (minister) reported Everton's to be worthily conducted.

      In a church almost conceived in the spirit of co-operation, the work of raising finances to support the local and regional, or co-operative work, could not be left to haphazard, and a strong committee of men and women, varying from year to year, was regularly appointed at the New Year's day annual gatherings. It brought results and also gave stimulating and helpful employment to the members.

      A representative man in any Disciple Church is the treasurer. Everton for some years appears to have appointed two who both served long and honorably. They were John Black and John McKinnon. They were first of record. John McKinnon served until October 1895, when he removed to Guelph. He and Mrs. McKinnon were tendered some sincere honors and evidences of appreciation and regard. John Black continued then as treasurer until 1905, when Dr. E. F. McCullough succeeded. In 1910 Dr. McCullough was succeeded by John Everts. In 1913 George Loree took up the task and was followed in 1922 by Henry L. Royce. In 1924 Ed. Alton was appointed assistant treasurer. In 1932 T. D. McCutcheon became treasurer.

      In July 1891 the committee on spiritual conditions were urging upon the brethren the elimination from the membership of such practices as card playing and dancing. During that Fall the meeting of W. D. Campbell brought in thirty additions. In January 1892, the membership was 178 with 30 non-resident. The total financial receipts in 1892 were $989.94. The growing church found greater room in 1893 by erecting an extension in the rear of the building at a cost of $410; and later the baptistery was altered so that it could be entered from this room; and in that year further spiritual liberation was expressed in allowing the reports of the Sunday School and of the Women's and Children's work to be read in the annual meetings, because they were a "part of the Church". In January 1894 the O.C.W.B.M. made its first report. Members 24: receipts $47.80. At its head was Mrs. Percy Baker, Miss V. McCullough, Mrs. Wm. Everts, Mrs. James Black, Jr., Lois Black. Heading the Children's work was Miss Minnie Tovell; enrolment 32; attendance 12-15.

      In and around the year 1894 the Sunday School began to be greater power, and in it was an important class for adults-the Bible class, led by P. Baker and Hugh Black. The church at this time, and for some years, appointed the teachers and officers of the school. In 1898 there was a change and the Sunday School was to manage its own affairs and pay half its expenses. This was later altered again. William Tovell, returning from an absence, was elected elder. The elders were [44] designated to visit all who were behind financially and at the same time a sister was named by the church to be forgiven her arrears.

      In January 1896 the church roll shows 167, after a revision, dropping 36 names, of which 8 were by letter. The church began to use envelopes for the preacher's salary. At the close of that year Edward Tolton resigned as elder from the church, same being accepted without official comment, for Bro. Tolton had long been loved and respected. (He saw what he thought was a better doctrine.) At the end of 1897 Bro. Baker closed his ministry, to go to Colfax, Ill. In January, 1899, a platform for the use of the choir was ordered, James Black, Jr., being still in charge of the singing. In 1900 the church purchased a residence for the minister, situated on Main St. and T. Alfred Fleming and wife came to occupy the same in July. The additions that year were 25, with decreases 5. By that time the sisters were taking an active part in discussing church affairs. In 1903 it is noticed that the deacons became responsible for church finances, there being five subdivisions of the membership. Absentees from the church were to be looked after by elders.

      When John Black, treasurer, removed to Guelph, the church reminded him that he was a first trustee and a faithful worker ever since there had been a church in Everton. He was on the building committee in 1860, a member of the board since 1863, and the first deacon and leader in the material work of the church. A chain, locket and clock were lovingly presented. Owing to loss through natural causes the eldership had to be strengthened and David Stewart and Alex. Cripps were appointed, and H. L. Royce was appointed deacon.

      In the year 1910 the trustees sold the manse and a new one was bought from Dr. E. F. McCullough on Loree street at a cost of $900.00. Josiah Stewart was appointed as Sunday School Superintendent in 1911, holding that office until 1916, when T. D. McCutcheon succeeded. At January 1916, the revised roll of members totalled 192. In that year Josiah Royce, a deacon for a record number of years, removed to Guelph and with Mrs. Royce was the recipient of a loving testimonial. Josiah Stewart then became an elder and the following are noted as deacons: Stanley McDougall, Peter Stewart, Jos. Benham, Wm. E. Robertson. Graded lessons were adopted in the S.S. and individual communion cups were bought. Mimosa and Everton in this year resumed co-operation, after some lapse in their long association in joint ministerial support. On January 4, 1917 the use of an envelope system was endorsed to supplant previous methods. That year $102.11 for foreign and $184.59 for home missions were realized.

      In March, 1919, the church decided there should be ten deacons and five elders, one elder and two deacons to be elected each year to replace those resigning, although these might be re-elected. This plan was rescinded in December and some confusion in the matter, of allotting disbursements of mission funds was assigned to be decided by the church. By 1921 the church officers were treasurer George Loree, W. E. Robertson, clerk; organist Nettie Abbot; leader of song, Ada Currie; S.S. Superintendent, Dan. Parker, (who had previously been made elder), John Alton, E. V. McKinnon, John McDougall, Frank Chittick, Norris Black, Robert Thompson, R. A. Dampier, Leonard McDougall and T. D. McCutcheon were elected deacons. Hearty appreciation of the long service of Bro. Dugald Robertson was shown, after death closed his labors. In 1922 there was a further investment by the church in the purchase of the old Methodist Church building, to be used as a Community Hall, The trustees that year were R. A. Dampier. E. V. McKinnon, O. Jestin, Errett Currie and Robert Thompson. In 1923 the elders were Beecher Parkhouse (minister), Wm. Tovell, A. Cripps, R. C. Thompson. In 1924 W. H. Hortop's name appears as trustee and clerk, and the new office of secretary-treasurer was voted to H. L. Royce. In 1925 it becomes evident that the church has increasingly been raising more money than before. This year the total receipts were $1,743.52, possibly owing to a meeting held by John H. Wells. [45]

      Beecher Parkhouse, as minister, having come to the church from another communion, in May 1925, gave notice of his desire to leave the pastorate because he found it "increasingly difficult to accept and practice and urge upon the general public some of the primary features of the church's doctrine and customs". Bro. Parkhouse's resignation therefore became effective in August 1925. He served acceptably from January 1923 to August 1925.

      In 1926 it becomes evident that the question of "one man one office" was being discussed. Everton certainly had passed on its duties and responsibilities and few names of men, at least, were off the official roll. Roy Hindley appears as deacon in 1926, with David McMillan, Norris H. Black, W. J. Jackson, Ed. Alton, Irving Hamilton, and Errett Currie as clerk. In 1928 the records state that a quite successful Home-Coming Re-union was held. (It was a thrill for many there from a distance.) In 1929 the board of deacons was W. H. Hortop, Roy Hindley, J. A. Stewart, H. E. Alton, John Alton, L. Thompson, Percy Smith, Wm. Everts, John McDougall, John Hamilton. John Reed appears as trustee. The old sheds were to be torn down and new ones erected. Electric lighting was installed this year and turned on for first time on February 6, 1931 at a Young People's supper, and on February 8, the first Sunday . . . In July 1931, the "seventieth anniversary" was observed with 500 present. T. A. Fleming was the speaker . . . In 1932 the Young People are credited with doing fine work in keeping up the Sunday evening services. The S.S. again has its officers appointed by the church. On May 1, Bro. James P. McLeod began his present services as minister for both Everton and Mimosa.

. . . On January 1, 1933 H. L. Royce appears as "honorary elder" and Wm. Everts as "honorary deacon". T. G. Aitken is trustee. . . . In 1934 it is noted that the S.S. agree to support three beds in Pendra Road, India, with the assistance of the Young People. Support to the Children's Shelter, Guelph, and Guelph General Hospital was also renewed constant practice through many years. . . . In 1935 the church is using ballots to elect officers and the church roll is again to be revised.

. . . On September 27th, 1936, the seventy-fifth anniversary of the church was observed with a very large attendance and impressive decoration of the building with autumn fruitage. Speakers were former ministers, C. A. Tharp, C. G. Welsman, W. G. Charlton, Reuben Butchart read a historical paper. . . . In the annual meeting, January 11, 1938 was heard read the clause in the will of an old and respected member, Mrs. Mary Loree, that the sum of $1,000 be paid to the trust funds of the Co-operation and that its earnings be devoted to the church at Everton during its existence.

      On January 10, 1939 Roy Hindley was chairman and a full programme of church reports was heard. It is to be noted that the young people are again to be responsible for the evening service through the winter months; and that the faithful committee of trustees were to see about procuring a light for the church porch and repairs to seats. Appointed: clerk, Stanley Stewart; treasurer, T. D. McCutcheon; assistant, Minnie Hamilton; organist, Eleanor Alton; assistant, Dorothy McKenzie; auditor, W. H. Hortop; leader of song, W. C. McKenzie; assistant, Dorothy Church; deacons, John McDougall, J. Hamilton, D. Parker, R. Hindley, W. H. Hortop, L. Thompson, W. J. Jackson, B. Robertson; trustees, W. J. Smith, T. G. Aitkens, C. Hamilton, W. C. McKenzie, H. E. Alton. A committee of ladies was appointed to visit the sick, and a desire was expressed for an evangelical meeting. Upon this typical and enduring note in Everton the documentary details close. This is a record primarily of the church's activities and the references to ministers occasionally are incidental. Some of the ministers are briefly dealt with elsewhere. [46]

      The officers of the Church for the year 1941 are Elders: R. C. Thomson, J. P. McLeod, W. E. Robertson', T. D. McCutcheon, John E. Alton. Deacons: W. H. Hortop, Errett Currie, Irvin Hamilton, D. Parker, R. Hindley, L. Thomson, W. J. Jackson, Bert Robertson. Clerk, Stanley Stewart; assistant Clerk, John Alton; Treasurer, T. D. McCutcheon; assistant Treasurer, Mrs. J. E. Alton; Organist, Dorothy McKenzie; assistant, Helen Robertson; Auditor, W. E. Robertson; Leader of Song, W. C. McKenzie; assistant, John Alton. Trustees: W. J. Smith, T. G. Atkins, C. Hamilton, W. C. McKenzie, Ed. Alton.

      Everton has not broadcast her financial records through the years. Certain facts appear during the century of effort, and they give us hints as to the faithfulness of the church and its members as stewards, both young and old. In very old days (1840-1850), Eramosa churches stood high in giving of financial support, as the following shows: in 1853 the sum of $55.00; in 1854, $125.00; in 1860, $153.50; in 1859, $200.00; and for some years the united churches gave from $200.00 to $250.00 to the cause of evangelism. In the year 1897 the Sunday School (100 members), gave $20.00 for Home Missions. In June 1899, the church was credited with $149.61 for Home Missions. It is probable that finances were never better than in the pastorate of Percy Baker and his report on January 4, 1898, is significant: total raised for all purposes, $1,017.26, which he summarized as follows: for work outside the local congregation, $289.10; for local work, $728.16. This means in percentages, over 28% for "others". It may be noted, however, that a former preacher, Edward Black, (a minister long in service in the United States and still serving), wrote affectionately of his home church in the "Christian Standard" (copied in the Christian Messenger), that in 1900 the church's contribution to missions was 45% of its income. In November 1923, the Sunday School gave an offering of $20.00 for Home Missions, and in May 1925, $12.00, at which date the church is credited with $91.55. The first treasurer's report of Everton Church, that is extant, is for January 1893, when a total of $1,130.49 was raised for all purposes. This is the largest figure disclosed anywhere, noted in an extensive search. To obtain a correct opinion as to stewardship's responsibilities it would, at least, be necessary to know the membership from year to year, with yearly givings. It is well to remember that life has few records indeed that may not be bettered.

      Following are the names of some, who coming to Toronto, took membership there. At Cecil Street: James E. Black, David Butchart*, Catherine Butchart*, Alice Tyndall Overland, Dr. James McCullough*, Mrs. James McCullough*, Dr. John S. McCullough*, Alice Tyndall Bryant*, Clifford Simons, Mrs. George Morton Tyndall, David S. Tovell. At Keele Street: Ellen Tovell*, Minnie Tovell*. At Hillcrest: Annie Kilgour, Martha Kilgour.

      The asterisk denotes deceased.

      Mrs. G. M. Tyndall (above), is the only surviving member who was present at dedication of the stone church, February 1862, and she still attends church occasionally. [47]

      From the Clerk's Book, Church of Christ, Everton, 1874. Everton Member's List: Margaret Stewart; James Black; Lois Black; Alexander Anderson; Catherine Anderson; Robert Royce; Eliza Royce; James Parkinson; Susan Parkinson; William M. Crewson; Mary Crewson; John Stewart; William Abbot; Martha Abbot; James Morton, Sr.; Isabella Morton; Rufus Everts; Agnes Everts; John H. Black; Elizabeth Black; George Royce; Sevilla Royce; Isaiah Royce; Rebecca Royce; Josiah Royce; Janet Royce; Elizabeth Royce; John Abbott; Aaron Abbott; Agnes Abbott; Samuel Tovell; Janet Tovell; Robert Tovell; Kenneth Tovell; Duncan Anderson; Elizabeth B. Anderson; John Anderson; George Anderson; Charles Anderson (Oct. 4, 1873); Christina C. Anderson; Sarah Jackson; Russell N. Wheeler; Esther Wheeler; Annie Oliphant; Annie Oliphant, Jr.; Peter McNiven; Mary McNiven; Charles Hall; Mary Wheeler; Helen Parkinson; Elizabeth Collom; Martha M. Black; Mary M. Black; John Nelson; James McCullough; Hannah McCullough; David Kilgour; Mary Jackson; Mary Abbot; Sophia Anderson; Caroline Anderson; Alexander Anderson, Jr.; Nathan Royce; Robert Morton, Jr.; Agnes Morton; Lavinia Morton; Allan McCullough; Helen McCullough; Allan McCullough, Jr.; William McCullough; Mary Stewart; Annie Stewart; Rebecca Royce; William Royce; Margaret Loree; Robert Dewar; Elizabeth Dewar; James Stewart; William I. Stewart; Kate Stewart; Mary Everts; Bernard Shultis; Lydia Shultis; Joseph Hindley; Grace Ann Mitchell; Janet Abbot; Jane Butchart; Richard B. Cook; Edward Cook; William Masales; Thomas Martin; Mary Martin; George Tolton; Catherine Cripps; Mary A. Cripps; Ralph Lambert; Mrs. Lambert; Charles Lambert; Mrs. Currie; Sarah Ann Lambert; Hannah Drone; Lorenzo Crewson; Hannah Crewson; John Soper; Mary Soper; Paul Cripps; Elizabeth Cripps; Mary Ann Cripps; John A. Cripps; Mrs. Cripps; Levi H. Damper; Hannah Damper; Sarah Pearen; Lydia Pearen; Eilen Grieve; Lucy Maud; Hugh Black; Susan Black; Mary A. Clarke; Jennie Talbot; John S. Loree; Mary A. Loree; Edward Tolton; James Hine; Duncan Robertson; Mary Robertson, Sr.; Grace Robertson; Catherine Robertson; Sarah Robertson; Bella Robertson; Mary Robertson; Duncan Robertson, Jr.; Dugald Robertson; Sarah Ferguson; John McMillan; ---. McMillan; Mrs. Lucy Webb; Margaret Jestin; Elizabeth Jestin; Robert Morton, Sr.; Mrs. Morton; James Morton, Jr.; Robina Morton; Mary Morton; Catherine Parker; David Tovell; Bella Tovell; Thomas Black (Oct. 4, 1873); Sarah Black (Oct. 4, 1873); John Webb; Bella Webb; Andrew Richardson; Ellen Richardson; Thomas Richardson; ---. Richardson; James Hunter; Margaret Hunter; Agnes Pearson (Oct. 4, 1873); Charles Munn; Christina Mitchell;, Mrs. Ismond; William Lakin, Sr.; Mrs. Lakin; William Lakin, Jr.; ---. Lakin; William Kilgour; Charles McDougall; Harriet McDougall; William P. Tolton; Annie Tolton; James Anderson; David Burbee; Mrs. Peavoy; James Jestin; James Morton; Lydia Morton; Agnes Butchart; Catherine Butchart; David Butchart; Janet Hamilton; Agnes Tovell; David Abbot (Oct. 2, 1874); David Royce (Oct. 3, 1873); Alice Royce (Oct. 4, 1873); George Royce, Jr. (Oct. 4, 1873); Robert Royce, Jr. (July 6, 1874); John Royce (July 6, 1874); Joseph Crewson (July 7, 1874); Edmund Tovell (July 7, 1874); Eliza Loree (July 7, 1874); Horace Tovell (July 7, 1874); Albert Tolton (July 7, 1874); Robert Blake (July 7, 1874); Susannah Blake (July 7, 1874); John Webb (July 8, 1874); Nancy Webb (July 8,1874); Jemima Tovell (July 8, 1874); Robert Morton (July 8, 1874); Duncan Stewart (July 8, 1874); David Clark (July 8. 1874); Mrs. Masales (June 23. 1875); Lavinia Ismond (June 23, 1875); Oscar M. Crewson (June 27, 1875) Obediah McCullough (June 27, 1875); Miss Luke (June 27, 1875) Mrs. Kilgour (June 27, 1875); Emeline Crewson; George Tough; Mrs. McCullough; Miss McCullough; Addie Crewson; Mrs. Robert Jestin. [48]

      James Black; Lois Black; John Stewart; Alex. Anderson; Mrs. Annie Oliphant; Robert Royce, Sr.; Mrs. Eliza Royce; William Abbot, Sr.; Mrs. Martha Abbot, Sr.; Mrs. Mary Stewart; James Mitchell; Duncan Robertson, Sr.; Mrs. Mary Robertson; Sarah Ferguson; James, Morton, Sr.; Mrs. Isabella Morton; Robert Morton, Sr.; Mrs. Margaret Morton; Paul Cripps; Mrs. Elizabeth Cripps; Duncan Anderson; Mrs. Elizabeth Anderson; George S. Royce; Mrs. Sevilla Royce; Samuel Tovell; Mrs. Janet Tovell; Allan McCullough, Sr.; Mrs. Ellen McCullough; Charles Munn; Mrs. Mary Black; Mrs. Mary Soper; Mrs. Nancy Richardson; Margaret Thompson; John Black; Josiah Royce; Mrs. Lucy Webb; Mrs. Janet Royce; Charles McDougall; Mrs. Elizabeth Black; Mrs. Mary Annie Stewart; Dr. James McCullough; Grace Robertson; Catherine Robertson; Russell Wheeler; Mrs. Agnes Abbot; John McKinnon; Mrs. Annie McKinnon; Mrs. Janet Abbott; James Morton, Jr.; Agnes Morton; Janet Robertson; John S. Loree; Mrs. Mary Ann Loree; Mrs. Catherine Parker; Alice Morton; Dugald Robertson; Duncan Robertson, Jr.; Sarah Robertson; Isabella Hindley; Joseph Hindley; Robert W. Morton; Edward Tolton; Robert H. Morton; Mrs. Robina Parker; Mrs. Mary E. Tindale; Andrew Richardson; Mrs. Ellen Richardson; Mrs. Susan Black; Hugh Black; Mrs. Esther Wheeler; Sophia Anderson; Mrs. Lydia Morton; Bernard Shultis; Mrs. Mary Orr; Mrs. James Blakeley; Joseph McLaughlin; Elizabeth Jestin; Mrs. Sofia Duffield; Mrs. Isabella Webb; John S. Webb; John D. Abbott; Grace Ann Abbott; Mrs. Mary Peavoy; Mrs. Hannah McCullough; Alex. Anderson, Jr.; John Nelson; Mrs. Mary Morton; Lavinia Morton; Allan McCullough, Jr.; William McCullough; Thomas Parker; Mrs. Lydia Pearen; John H. Cripps; William Tovell; Mrs. Martha Tovell; Mrs. Cath. Cripps; David Robertson; Mrs. Eliza Robertson; Mrs. Barbara McMillan; Robert A. Royce; Lizzie M. Royce; Thomas Black; Mrs. Sarah Hamilton; John Soper; Mrs. Rebecca Wright; David S. Royce; Annie Stewart; James Hunter; Charles Hall; Agnes Tovell; George B. Anderson; Christina C. Anderson; Mrs. George Williams; David Abbott; John Webb; Nancy Webb; Mrs. Bessie Jestin; Mrs. Mary Abbott; Mrs. Jennie Talbot; Lydia Shultis; Ellen McCullough; Edmund Tovell; Chas. I. Anderson; Mrs. Cath. Robertson; Mary Stewart; Geo. S. Royce, Jr.; Alice Royce; Elizabeth M. Anderson; Mrs. R. Morton, Jr.; Amos Tovell; Minnie Tovell; Laura Black; Edward Black; Isabella Ferguson; Mrs. Sophia Benson; James S. Royce; John C. Royce; Edwin Royce; Lavinia McCullough; Obediah McCullough; Albert Morton; Duncan Stewart; Mrs. Bessie Royce; Frederick Royce; Mrs. Catherine Ferguson; Mrs. Effie Tolton; Mrs. Masales; Arnot Bengal; Mrs. Ann Jane McDougall; James Grieve; Mrs. George Tough; George Tough; Mrs. John Everts, Jr.; Robert Simmons, Jr.; Eva Royce; James Black. Jr.; Bessie Parkinson; Lois Black; Ellen Tovell; Fred. Anderson; Henry Black; Judson Wheeler; Daniel Stewart; Betsy Clark; Mrs. Mary Hall; James W. Benham; Mrs. Hannah Benham; Wm. Parkinson; Martha Abbott; Celia McCutcheon; Alice Webb; Jessie Royce; Mrs. John Everts, Sr.; John Everts. Jr.; George Black; Henry S. Royce; William Walker; Thomas Wells; Mary A. Benson; Hattie Royce; Eliza Royce, Jr.; Isaiah Royce; Mrs. Isaiah Royce; Horace Royce.

      James Black, Sr.; John Stewart, Sr.; William Abbott; Mrs. William Abbott; Mrs. Alex. Stewart; Duncan Robertson; Mrs. Duncan Robertson; Sarah Ferguson; Robert Morton, Sr.; Paul Cripps; Mrs. Paul Cripps; Duncan Anderson; Mrs. D. Anderson; George S. Royce, Sr.; Samuel Tovell; Allan McCullough; Mrs. Donald Black; Margaret Thompson; John Black; Mrs. John Black; Josiah Royce; Mrs. Josiah Royce; John Webb; Mrs. John Webb; Charles McDougall; John Nelson; Mrs. J. Nelson; Catherine Robertson; Mrs. Aaron Abbott; John McKinnon; Mrs. Daniel Abbott; Janet Robertson; J. S. Loree; Mrs. J. S. Loree; Mrs. Andrew Parker; Alice Morton; Dugald Robertson; Sarah [49] Robertson; Joseph Hindley; Mrs. J. Hindley; Robert Morton, Jr.; Edward Tolton; Mrs. Thomas Parker; Mrs. George Tyndale; Mrs. Andrew Richardson; Hugh Black; Mrs. Hugh Black; Bernard Shultis; Mrs. James Blakely; Mrs. H. Duffield, Jr.; John E. Webb; Mrs. John E. Webb; John D. Abbott; Mrs. John D. Abbott; Mrs. J. Peavoy; Allan McCullough, Jr.; John H. Cripps; Mrs. John H. Cripps; William Tovell; Mrs. William Tovell; Jane Stewart; David Robertson; Mrs. D. Robertson; Robert A. Royce; Mrs. R. A. Royce; Lizzie M. Royce; Thomas Black; Mrs. Wm. Wright; David S. Royce; Annie Stewart; Charles Hall; Mrs. Charles Hall; Agnes Tovell; George B. Anderson; Christina Anderson; David Abbot; Nancy Webb; Mrs. Robert Jestin; Mrs. William Abbott, Jr.; Mrs. Thos. Talbot; Ellen McCullough; Edmund Tovell; Mary C. Stewart; George S. Royce, Jr.; Alice Royce; Mrs. Adam Grieve; Elizabeth M. Anderson; Mrs. Robert Morton, Jr.; Amos Tovell; Minnie Tovell; Laura Black; Mrs. Thos. Benson; James S. Royce; John C. Royce; Edwin Royce; Lavinia McCullough; Obediah McCullough; Duncan Stewart; Mrs. George Ferguson; Mrs. Ed. Tolton; Arnot Bengal; Mrs. Charles McDougall; James Grieve; John Everts, Jr.; Mrs. John Everts, Jr.; James Black; Bessie Parkinson; Lois S. Black; Ellen Tovell; Frederick Anderson; Henry Black; Daniel Stewart; James Benham; Mrs. J. Benham; William Parkinson; Martha Abbott; Alice Webb; Jessie Royce; Mrs. John Everts, Sr.; George Black; Henry L. Royce; William Waller; Thomas Webb; Mary A. Benson; Hattie Royce; Eliza Royce; Isaiah Royce; Horace Royce; Eva Royce; Frederick Royce; Mrs. Thomas Richardson; Edwin F. McCullough; Laura McDougall; Mrs. John Millar; Patrick Burns; Mrs. Henry Duffield, Sr.; Mary Ferguson; Mrs. Dugald Robertson; Cora Ann Benson; Mrs. J. Handwick; Sophia Oakes;. Mrs. George Loree; John Lister; Bella Sumer; Mrs. Josiah Stewart; Lizzie Martin; Caroline Martin; Annie Grieve; Annie Oakes; James Parker; John Parker; Janet Parker; Hannah McDougall; Janet McDougall; Mrs. James Grieve; Mrs. McColeman; Harry Moore; Annie McIntosh; Obediah Jestin; Mrs. 0. Jestin; Walter Cutting; John Stewart, Jr.; Charles Tovell; John Millar; Herbert Black; William Sunter; Maria Peavoy; George Stewart; Mrs. W. J. Stewart; Mrs. James Black; Mrs. Thomas Black; William Everts; Mrs. William Everts; Samuel Coleman; Charles Royce; Mary McCutcheon; James Powrie; Josiah Stewart; George Stovel; Mrs. Moses Hurren; Thomas Parker; Mrs. Thomas Parker; Lazarus Parkinson; Mrs. Lazarus Parkinson; Thomas L. Fowler; Mrs. T. L. Fowler; Mrs. John Nelson; Mrs. James Parker; Annie Loree; Thomas McCutcheon; Mrs. Thos. McCutcheon; William McCutcheon; Mrs. William McCutcheon; John McCutcheon; Hugh R. McCutcheon; Mrs. Hugh R. McCutcheon; George Martin; Mrs. George Martin; Thomas P. Martin; Allan Royce; Horace Tovell; Mrs. Horace Tovell; David Stewart; Mrs. David Stewart; Matthew McCutcheon; Celia McCutcheon; William C. McDougall; Mrs. Hector Parker; Cassie Royce; Mary A. Black; David Clark; Mrs. David Clark; Mrs. Maurice Dawes; Mrs. John Rossell; Leonard McDougall; William J. Stewart; William B. Abbott; Robert L. McKinnon; Tina McKinnon; Mary Stewart; Maggie Sunter; Mrs. Leonard McDougall; George Loree; Ida M. Royce; Mary L. Hindley; David M. Webb; J. A. Brenenstuhl; Florence Abbott; Albert D. Robertson; Maggie Robertson; James E. Black; Mrs. J. A. Brenenstuhl; Mary Grieves; Mrs. T. McKinnon. Sr.; Mrs. Peter Stewart; Percival Baker; Mrs. Percival Baker; Mrs. John Soper; Mrs. William Sunter; Joseph Thomson; Kate. Ann Thomson; Duncan McDougall; Gabriel Wells; Mrs. G. Wells; James Brydon; James S. Black; Lavinia Benham; Annie Thompson; Jane McCutcheon; Lizzie Oakes; John Currie; Mrs. Matthew McCutcheon; Peter Stewart; James Blakeley; Maggie Duffield; George Stout; Joseph Benham; Mrs. Allan McCullough; Mrs. William McCullough; James Dunbar; Albert Black; George Black; Charles Parker; John Currie; Annie Ferguson; Agnes Geddes; Washington Loree; Mrs. W. Loree; Smith McCutcheon; John Soper; Ada Webb; Marv Robertson; Lizzie Hindley; Jennie Royce; Ada McCullough; Colin Parker; Mary Black; Minnie Sunter; Augusta Martin; Hugh Robert Parker; Mrs. W. Cutten, Sr.; Mrs. Thos. P. [50] Martin; Alfred Duffield; William Black; Mrs. William Mitchell; Annie Mitchell; Mrs. Albert Tolton; Samuel Gambol; Mrs. Eliza White; Peter Hilts; Colin McMillan;' Tena P. Lundy; Fred. Plank; Laura Plank; Mrs. John Black; Edwin Royce; Albert Tovell; Jennie Mitchell; Mrs. Joseph Maude; Annie Robertson; James McCullough; Nellie Robertson; Mary A. Robertson; Ella Loree; Harry Hamilton; Frank Tovell; Joseph McQueen; Thomas McCudden; Garfield McKinnon; Mabel McCutcheon; Robert Russell; William Webb; Mary Duffield; Millie Webb; Robert Reed; Mrs. R. Reed; William Reed; Thomas Reed; Francis Reed; Mary Reed; Kate Reed; Clara Darroch; Benjamin Hoskins; Mrs. B. Hoskins; Mrs. G. Robertson; Agnes McClellan; Jennie Tovell; Nettie Abbott; Annie Abbott; James M. Abbott; George Abbott; John McCallum; Nellie Cutting; George G. Robertson; David Tovell; Daniel Parker; Norris Black; Mrs. H. Cormick; John Robertson; David R. Mitchell; W. R. Seytone; James Morton; --- Robertson (Feb. 23, 1899); Lizzie McPhedran; Mrs. E. F. McCullough; Duncan Robertson; Thomas Alfred Fleming; Jennie Parker; Vida Abbott; J. Ollie Abbott; C. Eda Robertson; Roy Hindley; Martha Cutting; Ella Webb; Lois Black; Eliza Gambol; Bertha Stewart; Myrtle Stewart; Ethel Tovell; Robert Morton; Mrs. Millard; Thomas McCutcheon; William E. Robertson; Mrs. A. Abbott; Edna Parker; Mrs. A. F. Burns; Mrs. T. A. Fleming; Fanny Benson; Edward Abbott; James Parker; Mrs. James Parker; Edward Webb; William J. Jackson; Mrs. W. J. Jackson; Stanley McDougall; John McDougall; Lula Webb; Emma Cutting; Grace McCutcheon; Thomas McCutcheon; Willie Morton; William Smith; Mrs. W. Smith; Charles Williams; Mrs. H. L. Royce; Annie Mitchell; Jennie Mitchell; John Reed; W. G. Charlton; Mrs. W. G. Charlton; Henry Moore; Mrs. Henry Moore; William H. Moore; May Black; Annie McCutcheon; Nettie Jestin; George Benson; Mrs. W. Hortop; William McCullough; Irvine Hamilton; Wassam Holiday; David Stewart; Mrs. D. Stewart; Stanley Stewart; Bella Stewart; Miriam Parkinson; Hannah Parkinson; Lowilla Stewart; Elmer Moore; Edward McDougall; Mrs. Ed. McDougall; Ernest McDougall; Mrs. James Lister; Duncan McDougall; Mrs. D. H. Parker; Herbert Daymond; Gladys Evert; Lillie Black; Maggie Benson; Henry Parkinson; Joseph Soper; Mrs. J. Soper; Edith Soper; Thomas Mitchell; Fred Porter; Errett Currie; Ada Currie; B. F. Lynn; Robert Dampier; Mrs. R. Dampier; Ethel Currie; Alex. Cripps; Mrs. A. Cripps; Mrs. H. Dampier; Henry Dampier; Mrs. Austin McCutcheon; G. C. Welsman; Nellie McDougall; Charles McDougall; Bella Cripps; John Alton; Mrs. Thomas Cutting; George L. Dampier; John Stewart; Mrs. W. Peavoy; Percy Peavoy; Minnota Peavoy; Willie McKenzie; George Robertson; Maggie Crewson; Maggie McKenzie; Edna Robertson; Stanley Tovell; Edwin Cripps; Mrs. E. Cripps; Mrs. Morgan Crewson; Fred. Crewson; Mary Edna Stewart; Margaret Black; Albert McCutcheon; Clara McCutcheon; Stanley Cripps; Alger Cripps; Edward Alton; Rufus Robertson; Mrs. G. C. Welsman; George Welsman; Mrs. G. Jestin; Leonard B. McDougall; Charles Robertson; Mrs. John Crewson; David McMillan; Noah King; Mrs. N. King; E. V. McKinnon; Mrs. E. V. McKinnon; Hazel Peavoy; Cynthia Cripps; William Richardson; Clifford Simons; David Stewart; Emma Cripps; Darwin Cripps; Fred. West; Thompson Stewart; David Robertson; David Hurren; Alfred Hurren; Mrs. A. Hurren; Mabel Hurren; Mrs. Emerson Maude; Mrs. John Dickieson; Mrs. Robert Parker; Pearl Cooling; Mabel Allen; Mrs. A. McIntosh; Walter Ascott; Charles Burgess; Charles Hamilton; Wilmer Monroe; Mrs. Wilmer Monroe; Verna Stewart; Bertha McCutcheon; Sarah Mitchell; Matilda Cripps; Cecil Cripps; William Black; William West; Mrs. John McDougall; Gordon McDougall; J. Melvin McDougall; Mrs. Mabel Toombs; Stanley Parkinson; Robert Parker; Sarah Smith; Percy Smith; Edith Hamilton; Mrs. W. Parkinson; Lachlan D. Currie; Mrs. L. D. Currie; Frank Chittick; George Black; Minnie Hamilton; Albert Royce; Margaret Royce; Annie Stewart; Robert VanNorman; Agnes Black; Clifford McDougall; Irvin McDougall; Pearl Smith; Ernest Search; Irene Black; Morgan Crewson; Mrs. M. Crewson; Robert Thompson; Mrs. R. Thompson; Leaman [51] Thompson; Thos. A. Bradt; Beecher Parkhouse; Mrs. B. Parkhouse; Elva Hamilton; Pearl Robertson; Archie Parkinson; Omar Parker; Harold Sunter; Emily Walton; Lois Black; Tilly Maude; Vera Smith; Verna Harrison; William Hortop; James VanNorman; Mary Black; Grace Dampier; Joseph Dampier; George Parkinson; Bernard Koch; David Robertson; Mrs. D. Robertson; Mary Royce; Marian McCullough; Duncan McColl; Albert E. Alton; Mary Campbell; Bert Robertson; Mrs. Percy Smith; Mrs. Leaman Thompson; Edna Maude; Tom Aikens; Harry Hancock; Alf. Couling; Ella Currie; Mrs. Albert Royce; W. P. Reynders; John McCutcheon; Eleanor Alton; Ruth Robertson; Lois McCutcheon; Mary McDougall; Daniel Hindley; Jean Robertson; Lois Campbell; Muriel Stewart; Helen Robertson; Jean Alton; Dorothy McKenzie; Irma McDougall; John McDougall; Robert McCutcheon; Ross Dampier; Grace Stewart; Billie Stewart; Dorothy Church; Alexander Kingsbury; Robert Patton (Oct 6, 1938); Norman McKenzie, 1939; George L. Robertson, 1939.

      A Record of the names of the Disciples of Jesus Christ meeting on the first day of the week as a church on lot No. 12 in the first concession of Eramosa, commonly called the West Church.

      First day of meeting July 31, 1842, first day of the week. James Black and Alexander Anderson, speakers.

      Robert Royce, baptized July 11, 1838.
      Eliza Royce, baptized July 1, 1838.
      John Butchart, Senior, baptized June 27, 1841.
      Agnes Butchart, baptized July 4, 1841.
      John Butchart, baptized July 4, 1841.
      Janet Butchart, baptized July 4, 1841.
      Elizabeth Butchart, baptized July 4, 1841.
      Isabella Butchart, baptized February 1842.
      James Butchart, baptized January 2, 1842. Charles Head, baptized May 1841.
      Joseph Parkinson, Sr., baptized January 7, 1842.
      William Tolton, baptized January 7, 1842.
      Hannah Tolton, baptized January 2, 1842.
      Henry Tolton, baptized January 2, 1842.
      Nancy Tolton, baptized May 1, 1842.
      Lazarus Parkinson, baptized January 7, 1842.
      Joseph Parkinson, Jr., baptized May 8, 1842.
      Hannay Parkinson, baptized May 15, 1842.
      Joshua Tolton, baptized May 15, 1842.
      James Parkinson, baptized May 30, 1842.
      Mary Parkinson, baptized May 30, 1842.
      Ellen Parkinson, Sr., baptized May 30, 1842.
      Ellen Parkinson (younger), baptized May 30, 1842.
      Bella Turner, baptized May 30, 1842.
      Lavina Duffield, baptized September 18, 1842.
      William Baker, baptized June 1842.
      Ellen Baker, baptized June 1842.
      Jane Parkinson, baptized November 16, 1842.
      Ann Bolton, baptized November 6, 1842.
      William Noble, baptized November 6, 1842.
      John Parkinson, baptized November 6, 1842.
      Thomas Bolton, baptized November 16, 1842.
      Martha Head, baptized February 27, 1843.
      Benjamin Burbee, baptized April 9, 1842.
      Mary Burbee, baptized April 9, 1843.
      Isabella Johnson, baptized April 9, 1843.
      Betsy Miller, baptized April 9, 1843.
      Jane Johnson, baptized April 9, 1843.
      Elizabeth Smith, baptized August 27, 1843.
      William Smith, baptized September 17, 1843.
      Nancy Croft, baptized September 17, 1843. [52]
      Thomas Edwards, baptized June 22, 1845.
      James Kilgour, received by letter, December 14, 1845.
      James Morton, Sr., received by letter, December 24, 1845.
      Ann Kilgour, (wife of James Kilgour), by letter December 14, 1845.
      James Morton, Jr., received by letter, December 24, 1845.
      Duncan Anderson, received December 21, 1845.
      Catherine Hopgood, baptized May 17, 1846.
      Robert Morton, letter, July 12, 1846.
      Margaret Dalgarn, baptized October 27, 1846.
      Barbara Dalgarn, baptized May 25, 1846.
      Jane Edwards, baptized August 19, 1849.
      Ellen Bolton, baptized May 5, 1850.
      Joseph Tolton, baptized December 15, 1850.
      Harriet Tolton, baptized December 18, 1850.
      Lucy Enley, baptized December 18, 1850.
      John Bolton, baptized December 22, 1850.
      Christina Head, baptized June 22, 1851.
      Hannah Parkinson, baptized November 21, 1852.
      Elizabeth Bolton, baptized August 7, 1855.
      Francis Conet, baptized December 20, 1855.
      Sarah Swailes, baptized December 1855.
      Betsy Lush, baptized December 1855.
      Hannah Bolton, baptized December 1855.
      Betsy Bourton, baptized July 20, 1856.
      Martha Richardson, baptized July 4, 1858.
      Eleanor Tolton, baptized July 11, 1858.
      James Bolton, baptized July 11, 1858.
      Mary Bolton, baptized July 11, 1858.
      John Bayliss, baptized July 11, 1858.
      Mary Swailes, baptized July 11, 1858.
      Sarah Bolton, baptized July 11, 1858.
      Hannah Parkinson, baptized July 11, 1858.
      Betsy Parkinson, baptized July 11, 1858.
      Edward Tolton, baptized July 11, 1858.
      James Tolton, baptized July 11, 1858.
      John Tolton, baptized July 11, 1858.
      Hannah Jane Tolton, baptized July 11, 1858.
      Ellen Parkinson, baptized July 18, 1858.
      John Murray, baptized July 11, 1858.
      George Tolton, baptized July 18, 1858.
      Edwin Sanders, baptized July 18, 1858.
      Israel Lush, baptized July 25, 1858.
      John Tolton, baptized September 1859.
      Elizabeth Tolton, Sr., baptized September 1859.
      Hannah Duffield, baptized October 20, 1859.
      Henry Parkinson, baptized October 13, 1859.
      George Lush, Jr., baptized October 13, 1859.
      Thomas Lush, baptized October 13, 1859.
      Francis Bourton, baptized October 13, 1859.
      Mary Ann Fielding, baptized October 13, 1859.
      Thomas Foster, baptized October 20, 1859.
      Mary Ann Duffield, baptized October 20, 1859.
      Mary Sunley, baptized September 1859.
      Jane Fielding, baptized September 1859.
      Archibald Tolton, baptized March 25, 1864.
      Jane Tolton, baptized March 25, 1864.
      Lavinia Parkinson, baptized March 25, 1864.
      Ellen Collis, baptized March 29, 1864.
      Thomas Bolton, Jr., baptized March 29, 1864.
      Louisa Moore, baptized March 29. 1864.
      Alice Tolton, baptized July 30, 1865.
      Marianna Parkinson, baptized February 1869.
      Jane Tolton, baptized February 1869.
      David Tolton, baptized December 14, 1869.
      Andrew Tolton, baptized December 14, 1869.
      Hannah Tolton, baptized December 14, 1869. [54]
      Benjamin Tolton, baptized December 18, 1869.
      Worthy Dumbrille, baptized December 21, 1869.
      Martha Ramshaw, baptized December 21, 1869.
      Edwin Parkinson, baptized July 9, 1871.
      Charles Tolton, baptized July 17, 1871.
      Lazarus Parkinson, baptized July 17, 1871.
      Christopher Eisele, baptized July 17, 1871.
      Edmund Kilgour, baptized June 30, 1874.
      Ada Parkinson, baptized February 9, 1876.
      Emma Parkinson, baptized February 9, 1876.

      Jane Johnson, July 12, 1843.
      Kitty Tolton, wife of Joshua Tolton, September 1850.
      Joseph Parkinson, Sr., February 14, 1851.
      Nancy, wife of Henry Tolton, February 2, 1854.

      John Butchart, Sr., August 7, 1842; (Deceased March 5, 1868).

      Records apparently carefully kept in admirable handwriting show that 7 persons were cut off for "not hearing the church"; one for "falsehoods"; one for "leaving the church"; one for "accusing another wrongfully"; one for "denying the divinity of Jesus Christ"; and five "cut off" without explanation. A number of restorations were made after about a week's lapse, of which there are recorded five.

      The following interesting list of names has been supplied by Mrs. James Watson Bain, of Toronto, and a pencil note on it states that it was taken from James Kilgour's Greek Concordance. Evangelist W. W. Eaton, of the American Christian Missionary Society, held a series of meetings in the township, participated in likely by the three churches. This meeting occurred between September 6 and 20, 1859. The evangelist made a list of those baptized, which follows. Besides these there were four others to be included, a total of 48 additions. It is believed that a number of unknown names should be included in the various members lists. So far they have eluded search. (Compiler.)

      Daniel Abbott, Margaret Black, Sophia Oliphant, Catherine McKinnon, Susan Pearen, George Robinson, William Laville, Hugh Black, Levi Smith, Elizabeth Perkins, Mary Sunley, Harriet Carter, Sarah Baldick, Mrs. Lydia Jackson, Mrs. Greaves, Bernard Shultis, William Elgie, Janette McIntosh, James Whitehead, Mary Jane Foster, Sarah Fletcher, Sophia Anderson, John McFadden, David Anderson, John Tolton, Ann Hicks, Mr. Huggins, Mrs. Huggins, Andrew Lambert, Mrs. Lambert, Agnes Richardson, Edward Roberts, Janette McNevin, Mary Jane Jestin, George Padmore, Patrick Burns, Morgan Crewson, Alex. Sinclair, Charles Pettie, George McCullough, Elizabeth Tolton, Mary Ann Crewson, Lucy Shaws, Elizabeth Elgie. [54]

      Following is a letter, we have been privileged to copy, written by Daniel Stewart, an early settler in Eramosa Township, to his brother, Alexander Stewart, Dundee, Scotland.

     

Eramosa, 10 Oct., 1836 .

Dearly Beloved Brother:

      Your last letter dated the 27th of March 1835, came to hand in due time and I now take the opportunity of a person going to Britain to send you a reply.

      I acknowledge my negligence in letting your letter lie so long unanswered and would wish to be excused by you as my silence was certainly not caused by coldness or indifference towards you. I knew you would hear about us by some of our family, who wrote to their friends in the old country and, therefore, I was not in such a hurry as I would have been had that not been the case. You will, therefore, I hope, pardon me for this time and 1 must try to be more punctual in future.

      I cannot give you a great deal of news, not being in a position to know how all the affairs of the country are managed. But this you can know by the newspapers. Our present circumstances and future prospects will interest you more than tile news of the country. I will, therefore, try to let you know how we are situated with respect to the things of this world and the next.

      We have been under the protection of the Father of Mercies ever since we had a being. Goodness and Mercy have followed us all the days of our lives. The Lord preserved us amidst the raging waves of the mighty ocean. He turned the storm into a calm and brought its in safety to land. He watched us in all our journeyings through this country of strangers. He has established all our goings so that now after all our voyagings and travels we are comfortably and we hope finally settled. We could not expect to be better situated than we are. We have abundance of the necessaries of life and to spare. We have our abode in a good settlement; are surrounded by kind and obliging neighbors and enjoy all the privileges which we had in Scotland and many others that we knew nothing of when there. I assure you that an industrious man if blessed with health can do well in this country. I would not leave my present home to live in my former manner for a good deal. But this is not a country for idlers. If a person expects to live comfortably here without working he will be much disappointed. It is because some have come here in expectation of being able to go about idle that the country sometimes is evilly spoken of. But I believe that there cannot be found an industrious person that has had his health who will say that a poor man can do better in Scotland than in Canada. For my part I would not go back. I have seen enough of both countries to convince me that this is by far the best for the poor man.

      Eramosa is the name of the township in which we live; it is about 50 or 60 miles from Toronto, the capital of the Province, about 36 from Dundas, a very flourishing village, and 10 from Guelph, which last place is our nearest market town. Our nearest post office is also in it. The township is 12 miles long by about 5 miles wide and contains about 44,800 acres. It is divided into strips called concessions, which are about three-quarters of a mile wide and extends tile whole length of the township. In Eramosa there are 7 of these strips containing 32 lots of 200 acres each. There is an allowance for a road 66 feet wide all around the township. There is likewise an allowance of the same width between all the concessions as also at convenient distances across, so that no settler can be far from a road. But you must notice that I am speaking of allowances for roads only, as until they are worked, they are [55] only distinguished by marks on the trees, and unless it be some public road leading through the township to some other settlement, the people have to open the concession and make their own roads. Every person is obliged by law to work on the highways in proportion to the amount of their property. If a person's property is valued at 25 pounds he has to work on the road 2 days; if from 25 to 50 three days; 50 to 75, four days; 75 to 100, five days, etc.

      The concessions and lots of every township are numbered. We live on lot No. 9 in the 7th concession. The land is of the first quality but the climate is rather frosty, owing, I think, to the elevated situation, for we are a considerable height above the level of Lake Ontario. But the place is very healthy and perhaps that is the reason. But though the frost sometimes injures our crops we have always enough and to spare. We have now 24 acres cleared (that is the timber is all cut down and burned) besides 5 or 6 more cut down or chopped, as we call it. We hired others to chop these 5 acres as we were too much engaged with other things ourselves. Last year we raised upwards of 200 bushels of wheat (English measure), 50 of barley, 50 or 60 of oats, 200 of potatoes, about 400 stone of hay, besides some peas. This year our wheat is not as good as last year, owing to the severity of last winter, which destroyed a good deal of wheat in some parts of the country. But we still have plenty. Our spring crops are very good and we have more than double the hay we had last year. Last year a good deal of grain was damaged by an extraordinary wet harvest; this year the harvest is later than usual, but we have had excellent weather. The farmers of this country do not spend so much for help in harvest as the Scotch farmers do, and the work is done more expeditiously. It is a rare thing indeed to see a Canadian woman working harvest. Sickles are very rarely used except in back settlements. The principal instrument in use here in harvest is called a cradle, but I cannot describe it very well. It consists of a scythe with a frame fixed on the swath that catches the grain as it is cut, so that it can be laid in neat regular swaths, with the heads all one way. With this machine I have heard that an expert hand will cut 2 or 3 acres a day, but this is in ground that is free of stumps; in the back settlements we cannot do so much. Another person with a rake gathers the grain and binds it up as fast as the cradle cuts it; the person who cuts and he who rakes gets each a dollar (half a pound) a day. So you see that reapers are not in great demand in this country, particularly in the old settlements which are generally clear of stumps. But in the woods (as the new settlements are called) sickle is sometimes used. All that we reaped this year was an acre of barley; the rest was managed with a cradle. The farmers here do not reckon on stacking much. They always try to have barns to hold all their grain. We have a barn but it does not hold all our grain. It is 26 feet square and built of round logs flattened at the ends so as to lie solid on each other and covered with shingles, which may be called wooden slates.

      Our farm stock consists of a mare and a very fine colt (which was foaled in the spring a few days after I got the mare), a yoke of stout working oxen 7 years old and a number of younger ones that haven't worked much yet; 3 cows, 2 very fine yearling heifers; 3 young calves; 3 sheep: about 25 swine of all sorts and sizes besides poultry, etc. We raise all our own provisions (except tea, salt, etc.), including beef, pork and mutton. Pork is the most common meat here and it is very good. We bake our own bread, make our own sugar, soap, candles, etc., etc. The sugar is produced from the sap of the maple tree. The sap is to be obtained only in the spring when the days are mild and the nights frosty. It comes from the trees in drops, sometimes it drops faster than others, according as the weather is favourable. Two common pails produce a pound of sugar as good, if not better, than the common kind with you. It is made by boiling the sap as it comes from the trees in large kettles, not until it is sugar (hard) but until it is thick enough when it is taken off the fire and cooled. The sugar weather lasts only a few weeks in spring. The quantity made in a day depends on the number [56] of kettles employed. Some seasons are more favourable for the production of sugar than others. Last spring we made 250 and 300 lbs. Besides sugar we make molasses and vinegar from the maple sap. They are made in the same way as the sugar, only they are boiled less. What is meant for vinegar is boiled till sweet enough and then left to sour.

      From our wool we manufacture mittens, stockings, etc., to defend us from the cold weather of winter. From the ashes of our wood we manufacture two kinds of soap, hard and soft.

      I have not room to describe particularly the processes of the different manufacturers; you must, therefore, be content to know what things we do make.

      The manners and customs of this country are quite different from those of Scotland in many ways; and the mode of farming which was carried on there would not succeed well here, especially in the woods, but we find it a great advantage to us that we were brought up in the farming business. Our farming utensils are not the same as some of yours, but we have not so many kinds. The harrows used in new ground among the stumps are made in the shape of the letter "A". They are drawn by the sharp point so that they are not so ready to catch upon roots and stumps. The fanning mills are so constructed that the grain is cleaned with little more than half the trouble that you have. In old settlements horses do the most of the work, but oxen are best adapted to the woods, as they are easier kept and do not require so much attention. The cattle range through the woods during the summer. They sometimes stray miles from home. We find them by means of a bell fixed to one of them, which we hear at a considerable distance. Sometimes persons who are not used to the job get bewildered in the woods and are obliged to be out all night (I mean when they are looking for their cows). In the winter we thresh with them; that is, we make them walk around and around on it in the barn until they knead it all out. It is done as clean and much faster than with a flail. We do not tie our cattle up except our calves, but some put up all their beasts in the winter; the general way is to let them range about the woods in summer and feed them with straw and let them have an open shed to lie in in winter.

      But I have not room to give you any more particulars. Here we are, comfortably established in a goodly situation. We have no desire to return to live in Scotland. We can sit under our own roof and have none to make us afraid. We are not kept in terror by hard landlords, great rents, high taxes, nor by anything of the kind. We enjoy many of the comforts of this life and the hope of a Glorious Immortality--What else ought we to expect? There is nothing more to enjoy. The Lord be praised for His wonderful goodness to us and to all the children of men. You have now, I am sure, obtained as much of this world's goods as is sufficient. I hope that you will keep in view your latter end, that it may not come upon you unexpectedly.

      I wrote a letter to Captain Stewart and have never heard whether or not he received it. I wish you would find out and let me know. I must not forget to mention particularly how we all are as it respects health, and here we have abundant cause to praise the Lord for His goodness. We have not been free from sickness and trouble since we came here, but Blessed by the Father of Mercies we have all been kept alive and at present we enjoy good health. John is a clerk in a shop in Dundas, belonging to the Messrs. Lesslie, formerly of Dundee. Peter and Ann are with us and the others live in Toronto. Margaret is at present on a visit to us. Peter, Margaret and Ann join with their mother and myself in sending our sincere love and regards to yourself and all the family and to grandmother, and I will fill up the space that is left of this with something for her, which I expect will cause her to understand. We are very anxious to hear from all our dear friends in Scotland. Therefore, do not delay writing to us. Remember us kindly to Mr. and Mrs. Craw, Mr. Robertson and family, James Robertson of Heatherty and family, his brother John and William Brown [57] and now I will write a few lines to my mother and will here subscribe myself your sincere well wisher and affectionate brother.

      I intended to have a much larger space left.

     

Brother .

My dear Mother:--

      You will see by the above account of our circumstances that the Lord has dealt very graciously with us since we parted, from you. We have great reason indeed to rejoice in His goodness. But not only are we blessed in our basket and in our store, we enjoy all the privileges of the Disciples of Christ. We are within a very short distance of the place where we can meet with the children of God and commemorate His astonishing love to guilty sinners. We have every encouragement, my dear Mother, to trust in Jesus as all all sufficient Saviour. We are weak, but He is mighty. We are helpless, but in Him is everlasting strength. We are unworthy but He is all merciful and gracious. We deserve nothing but death and misery, but He bestows upon us endless life and everlasting happiness. O, let us then always rejoice in Christ Jesus, that when He appears we may also appear with Him in glory. May it be our happy lot to meet before the throne of the Lamb. Then we will rejoice with great joy. Till then farewell.

D. Stewart.

      THIS last intimate picture of primitive Ontario has been succeeded by an ordered tillage and stabilized rural life called modern progress. The religious outburst of man's seeking spirit has been followed through the years by a wider acceptance of part of the message of the prophets of religion--that of breadth and tolerance, which need not invalidate the forms of older Truth. As Time must ever produce change and nothing may remain static without rust or harm, may we not look for and perhaps strive towards an emergence of new stirrings that will break old moulds and provide a formula if not a matrix for a perhaps more permanent day? And amidst the process of seeming fluidity, the vital, fundamental forces persevere unaltered: that inside core of humanity, guided by the revelations of an all-wise Providence makes (we trust) true progress whilst struggling onward upon halting and weary feet towards that "far-off divine event" of salvation for earth-born creatures that are guided by faith not by sight. [58]

[OEPM i-vi, 1-58.]

      The electronic version of Reuben Butchart's Old Everton and the Pioneer Movement Amongst the Disciples of Christ in Eramosa Township, Upper Canada from 1830. (Toronto: Reuben Butchart, 1941) has been produced from a copy of the book held by the Disciples of Christ Historical Society.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. In the printed text, footnotes are indicated by printer's devices (asterisks, daggers, etc.); in the electronic text, they are treated as sequentially numbered endnotes. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained; however, corrections have been offered for misspellings and other accidental corruptions. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 1:      counties of Peel. [ counties of Peel,
 p. 2:      Guillet, Toronto, 193 [ Guillet, Toronto, 1933
 p. 4:      sect called "Glassites", [ sect called "Glasites",
            of John Glass, [ of John Glas,
 p. 8:      of elder Robert Royce" [ of elder Robert Royce."
 p. 9:      a few ageing [ a few aging
 p. 12:     This the Church [ Thus the Church
 p. 18:     with the occurences [ with the occurrences
 p. 23:     its mouldings, pannelling [ its mouldings, panneling
 p. 46:     Everton and Mimosa [ Everton and Mimosa.
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created December 2003.