Origin and History of Churches of Christ in the British Isles

Origin and History of Churches of Christ in the British Isles
THE ORIGIN, HISTORY AND POSITION OF THE
CHURCHES OF CHRIST IN THE BRITISH ISLES.
BY JOHN STRAITON.

I esteem it a great privilege and honor to have the op­portunity of addressing this representative body of students and preachers. The subject for our consideration is The Origin, History and Position of the Churches of Christ in the British Isles. With this subject I am familiar, and out of the fullness of the heart the mouth speaketh. My more than twelve years residence in the great com­monwealth of Texas has endeared to me the Churches of Christ in this State and has given me many convincing proofs of their good qualities, while my twice twelve years association in the days of my youth and young manhood with the Churches across the seas have planted them deep in my heart, there to abide with a love strong and fervent.

Tonight I am not called upon to preach to you, nor yet to teach, admonish, or exhort. My role is that of the his­torian, and I will try to place before you in the clearest pos­sible light the rise, development, and present position of those Churches with which I was formerly associated. Wherein they differ in faith or practice from the Churches here I will paint the picture as faithfully as I can. T do not appear as an advocate tonight, but only to give the facts and let each draw his own conclusion. If I should be thought to show any partiality, my only defense is found in the words quoted by the Savior: "No man having drunk old wine, straightway desireth the new, for he saith the old is better." The American Restoration Movement began with the Declaration and Address of Thomas Campbell, and has de­veloped in the full light of history, and may be compared to an underground river, which when it comes to the surface of the earth is flowing in full force and volume. The British Movement does not owe its origin to any one man. About the end of the eighteenth and beginning of the nineteenth century a few persons here and there were slowly groping their way towards a return to the faith and practice of Christ and His apostles as recorded in the New Testament. They may be compared to the drops of rain which fall upon the earth, but whose progress from the time they descend upon the earth and until they appear as part of a flowing stream cannot be clearly or fully traced. The Church at Rose Street, Kirkcaldy, Scotland, claims to have been formed in the year 1798. This was the year that Thomas Campbell received a call to a Presbyterian Church near Armagh, Ireland. I do not think that there is any question but that the Church at Kirkcaldy has been in continuous existence from that time till now. and that they have observed the weekly breaking of bread and have oc­cupied other distinctive New Testament positions. No doubt they have changed with the passing of years, and grown into a fuller knowledge of Scriptural teaching. All Churches grow, and there are but few congregations but have modified their teaching and practice in some respects. In Ireland, as early as 1804, three years before Thomas Campbell, and five years before his son, Alexander, sailed for America, a congregation of Independents had so far progressed as to break bread every first day of the week, and to establish the mutual teaching of the brethren.

About this time Robert Tener, who knew nothing of the existence of Baptist Churches, was struck by the accounts of missionary work among the heathen. He saw that converts were always baptized after believing, and that this was in accordance with apostolic records. After a while he re­moved to Dungannon, but knew no one who could baptize him. Soon one Robert Smith, having completed his train­ing for the ministry, returned to Dungannon. With him Robert Tener sat up whole nights which resulted in his de­termination to be baptized. Still they could not hear of a baptized believer in the whole North of Ireland except one old man in the County of Armagh. It was agreed that Robert Smith should go to him and be immersed and upon his return baptize Robert Tener, his wife, and his own brother, William, which was done. These four formed a Church after the apostolic order, It is pleasant to state that the descendants of the Smith family are still in fellowship with the Church in Londonderry, Ireland. Other relatives have come to the United States, and the families by the name of Smith, Oliver and Tener are descended from them. Sen­ator Tener of Pennsylvania is, I think, a direct descendant of Robert Tener of Pennsylvania. In 1825 a man in Newry received from a relative in the United States a copy of Campbell's debates with Walker and McCalla on Baptism and several odd numbers of the Chris­tian Baptist. In this way the first news of the American Restoration Movement was brought to the British Isles. A correspondence with Alexander Campbell followed, and sev­eral complete sets of his writings were sent to Ireland. From them a commercial traveler —a Mr. Woodnorth — learned the Truth, and made it known in Liverpool and Not­tingham, England, and several places in Scotland.

Another beginning may be noticed. In 1809 at Coxlane, a small place in North Wales, there was a small body of be­lievers who were led to a fuller knowledge of the Truth by John Davis, who, a few years later, was instrumental in planting the Churches at Chester and Mollington.

Although here and there a few Churches were found approaching the primitive order they had little or no knowl­edge of each other and until 1825 knew nothing of the American Movement. In 1833 there was a small Scotch Baptist Church (a body differing very considerably from both American and English Baptists) located in Windmill Street, Finsbury Square, London, which was presided over by two venerable, but energetic, men nearly eighty years of age. It was not often that strangers found their way into this unpretentious building; and when during the summer months of 1833, a young man entered during public worship, it awakened some curiosity. At the close of the service he talked to one of the elders, who was none other than Wm. Jones, the well- known author of the Biblical Cyclopedia, History of the Waldenses, and other works. The stranger's name was Peyton C. Wyeth. He was an artist and had come from America to Paris to improve himself in his profession. After a stay in France he was on a visit to England where he knew no one. For several Lord's days he had wandered about seeking for some Church where he could hear the same doctrine and find the same order of worship he had been accustomed to in the United States, but wherever he went he found himself sorely disappointed. It had pleased God on that day to conduct him into the chapel in Windmill Street, where he at once found himself at home, and de­lighted to see disciples worshiping God according to New Testament order.

Mr. Jones was delighted to learn from the American artist of the work that Campbell and his co-laborers were doing in the United States. He wrote to Alexander Camp­bell in September of that year. One may be reminded of conditions at that time when we learn that it took Mr. Jones's letter seventy days to travel from London to the United States. An interesting correspondence took place between these two great men. In March, 1835, Jones began the monthly publication of the Millenial Harbinger and Vol­untary Church Advocate for the purpose of republishing and circulating among the Scotch Baptist Churches, of which he was a member, the writings of Alexander Campbell and other writings of the Reformation Movement. The bound volume for the year 1835 lies before me as I write. The first number is copies almost entirely from the writings of A. Campbell, but contains also a letter from James' Hen- shall, from which we learn that the Church at Baltimore, Md. had a meeting house which they built themselves, "neither asking other Churches or the world for one cent." This Church had as its officers: three elders, three deacons, and three deaconesses. At that time there were five papers of the Movement being published in the United States.

Mr. Jones was mistaken in his views of the American Restoration Movement. He thought it was a reform move­ment among the Baptists, higher than this he never aimed. With the June number of 1836 he ceased the publication of his paper after a short life of sixteen months. He promised to resume its publication after a rest of a few months, but never did so. He found that the Reformers, whom he had lauded to the heavens, paid no respect to Scotch Baptist theology. It was clear that his reprints of Mr. Campbell's articles had shaken the opinions of many of his readers, and that they were likely to abandon that which was sectarian in their teaching. The seed which had been sown was des­tined to bear fruit far beyond his wishes. In March, 1837, there appeared the first issue of the Christian Messenger and Reformer edited by James Wallis of Nottingham. This paper has continued, under several names, from that time to the present day, and is still active and useful. During the long period of eighty-two years there has only been three editors. James Wallis from 1837 till the close of 1861. David King from 1862 till his death in 1894, and Lancelot Oliver from then till the close of 1918. The present editor is R. K. Francis, an evangelist of ability and power. Our hope and prayer is that he may be spared to carry on the work as long as any of his predecessors. Among the choicest possessions in my library is a set prac­tically completed of this magazine from 1835 to the present day. Most of the facts given in this lecture are copied from the pages of this publication. It was my privilege to count David King, Lancelot Oliver, and Robert Knight Francis among my dear personal friends.

There was in Dundee, Scotland, in the year 1839, a con­gregation known as the United Christian Church, and hav­ing a membership of about three hundred. Its pastor, who was destined to exert great influence on the Churches of the Restoration, was George C. Reid. He is described by one who knew him as a man of great intellectual vigor and yet a man of deep and warm human sympathies. He was wide awake, a keen observer, quick at perceiving the nature and bearings of a question. Convinced of the accuracy of his thoughts before he uttered them, they were expressed with an emphasis that made you feel he was prepared to defend them to the uttermost. Possessing a deep and powerful voice, he used it with grand effect. When in an impassioned mood he manifested such flights of eloquence that he seemed almost inspired. The writer continues "I have heard many great speakers on sacred themes including Charles Spurgeon, but in my estimation none were equal to George Reid. One could see at a glance even in his opening sentences that he was no common manufacturer of sermons. He threw his whole being into his theme, and I have seen him, after an hour and a half's speaking, with the veins on his forehead and hands standing up like whipcords. I have known him, after an exciting meeting, lie prostrate for a day or two before he could recover stamina." On Thursday evenings Mr. Reid lectured to his congre­gation, his subjects being taken from Exodus. From the passage of the Israelites crossing the Red Sea, he endeavored to prove infant baptism. At the close of the service a few of the members more intimate with the pastor than the others adjourned to the vestry where the discussion of any knotty point was continued. On this occasion some ex­pressed the opinion that he had not established the scriptur­alness of infant sprinkling. The investigation continued until even Mr. Reid began to doubt. At the close of a ser­mon on 1 John 5; 8, "There are three that bear witness on earth, the spirit, the water, and the blood, and these three agree in one," the question of believers baptism presented itself to his mind in so irresistible a manner that he was un­able to any longer stifle his convictions. At the close of his discourse he startled his congregation by declaring that he would be a clergyman no longer, that he was convinced he had not been preaching the Way of Salvation in its fullness, and that he was now determined that he would no longer sin against God and his conscience, but would himself be immersed, and trust to the Lord to guide his lot in the future. A short time after his own baptism Mr. Reid im­mersed twenty-two in the River Tay under a starry sky. These formed the Church of Christ in Dundee which still exists as a faithful and loyal congregation.

Mr. Reid did not hide his light under a bushel. He soon became engaged in active and arduous evangelistic service both in Scotland and England. Congregations were planted and existing ones strengthened and increased. He was the first evangelist of the primitive Gospel in the British Isles. In his tours he went forth without purse, without connection with any committee, depending only upon such help as the Churches might be disposed to supply. But his journeys soon led him to see the need of some system of co-operation among the Churches. The congregations were few in mem­bership, poor in the things of this world, and utterly unable to do much individually for the support of a preacher and the spread of the Gospel. Those who have read Charles Kingsley's book "Alton Locke" can form some idea of the conditions of things in Scotland and England at that time. But without some reference to history one can hardly im­agine, far less realize, the poverty and distress of that period. These circumstances led Mr. Reid to issue an ad­dress to the brethren in November, 1841. He said. "We want a correct co-operative plan for the bringing out, and continuing in the field of labor, of efficient men to proclaim the glad tidings of salvation. In what state are the Scotch Baptist Churches in consequence of their supineness after so many years of existence! At death's door! And shall we follow in their wake? Every grateful heart says, No! No! Never! In what state would the Re-formation in America have been now but for the exertion of their zealous and self-denying proclaimers? And shall Britons lag be­hind? The simultaneous shout we hear even now is "We will go forward!" Yes, and we have every reason to antici­pate a glorious victory. We will, therefore, suggest that the elderships of the Nottingham and Dundee Churches be re­quested to take this matter into consideration, and that all those congregations that desire this thing to go forward should correspond with the said elders on the subject and suggest the means by which it may be best executed. Let us quit ourselves like men." In response to this appeal a general meeting of brethren was held at Edinburgh, Scotland in August, 1842. At that time some fifty Churches were known. These had a mem­bership of about 1,300 giving an average membership of only twenty-six. One brother of metre than ordinary interest to us in America was present at that meeting. I refer to Philip C. Gray. He was spared to send a letter of greet­ing to the jubilee meeting in 1892, which was also held in Edinburg, a gathering at which I had the pleasure of being present. On April 6th, 1849, a company of sixteen includ­ing Brother Gray and his family left Edinburgh, Scotland for America. Nearly all the Church members were at the station to bid them God-speed. Arriving in this country they settled in the State of Wisconsin. Religious meetings were held in private homes in which Brother Gray took an active part during the time he remained there. In 1857 he moved to Detroit which was his home till the time of his death. His son. John S. Gray, followed in the footsteps of his father. He rendered yeoman service to the Church at Plum Street, Detroit. During his frequent visits to the old country I had the privilege and pleasure of becoming well acquainted with him. His son, the grandson of Philip C. Gray, is now an active and honored worker in the Churches of Detroit. The year of the first general meeting was also the year in which David King was baptized. Of all the writers and preachers which the homeland has had, no one has exerted a greater influence or been more faithful to the Truth than David King. During the next fifty years he labored with pen and voice to preach the Gospel, to establish the Churches in the Faith, and above all to resist those who would have perverted the Gospel of Christ. The period from 1842 till 1847 was not marked by much increase. Efforts were made to have Alexander Campbell visit the old country. He, with James Henshall, visited Scotland and England in 1847. So much had been read of Mr. Campbell's immerse audiences in America and of num­erous conversions, that many were expecting similar results in Britain. But though good halls were occupied and some considerable audiences assembled, additions were small, owing to the different conditions, politically and religiously, between that country and this. On reaching London, Mr. Campbell was the honored guest of the United States Minister at the court of St. James, the Hon. George Bancroft, the distinguished his­torian; and through him, as well as through letters from the first men of this country, Mr. Campbell was the recipient of honors and attentions from the great leaders and mould­ers of thought in England.

Other experiences not so pleasant fell to his lot. While in Edinburgh, three clergymen called upon him to congratulate him on his arrival in that city, etc., and to inquire of him the position which he held towards American slavery. Shortly afterwards bills were posted all over the city denouncing Campbell as the abettor and upholder of menstealers. So excited became the people that Mr. Campbell had reluctantly to abandon the delivery of his last lecture. A Presbyterian preacher, challenging him to public debate, wrote, "I am prepared to maintain that your position and opinions on the question of American slavery and slave-holding are at once ungodly, unchristian, and inhuman. Mr. Campbell replied in a vigorous manner and said some things that Mr. Robert­son, the aforementioned clergyman, did not like. To soothe his ruffled feelings and repair the injury Mr. Campbell's remarks had done his reputation, he sued Mr. Campbell for twenty-five thousand dollars damages, but on the sugges­tion of a friend he reduced the amount to one thousand. Mr. Campbell was advertised to lecture in Belfast, Ireland, and was about to sail for that place when Mr. Robertson had him arrested on a fugitive warrant as leaving the country without waiting the result of this suit. And so Campbell became an inmate of Glasgow jail. While there his meals were brought to him by two young ladies, Sister Linn and her cousin, Sister Gilmer. In after years it was my privilege to be a member of the same congregation as Sister Gilmer, who in course of time had become Mrs. Dowie. A note of suspension and liberation was presented on Mr. Campbell's behalf to Judge Murray who promptly ordered him to be set at liberty as there was no ground for the alleged libel on which the imprisonment was based. In October, 1847, a second general meeting of the Brit­ish Churches was held at Chester, England, at which Mr. Campbell presided. The need for some kind of a co-opera­tive plan whereby the small, weak and scattered congrega­tions could unite their forces was still felt as much as when Brother Reid had issued his appeal rive or six years before. There were present at the meeting brethren from England, Scotland, Ireland, and Wales. The first resolution was "That all the Churches now represented agree to co-operate in contributing to the support of a general evangelist." Two brethren at Nottingham and one at Newark were appointed as the committee to carry the plan of co-operation into effect. The last resolution was that a meeting of messengers from the Churches be held in the city of Glasgow, during the third week of September in the year 1848. The annual meeting thus begun has met every year from 1847 down to last year. The plan of co-operation has re­mained practically the same. The meeting is a mass meet­ing of brethren, open to all, without authority of any kind. Each year a committee is selected to look after the general evangelistic work for the time being. For many years my British brethren honored me with a place on that committee. The British brethren are very jealous that ecclesiastisms of any kind should not grow up among them. In 1861 the fol­lowing resolution was passed to define and limit the work of the co-operating Churches: "That this cooperation shall embrace such of the Churches contending for the primitive faith and order, as shall willingly be placed upon the list of Churches printed in its annual report. That the Churches thus co-operating disavow any intention or desire to recog­nize themselves as a denomination, or to limit their fellow­ship to the Churches thus co-operating, but on the contrary, they avow it both a duty and a pleasure to visit, receive and co-operate with Christian Churches, without reference to their taking part in the meetings and efforts of this co-oper­ation. Also, that this co-operation has for its object evan­gelization only, and disclaims all power to settle matters of discipline or differences between brethren or Churches." To this ideal the brethren have adhered with remarkable fidelity. There is no such thing as buying a place on the committee by paying a sum of money, nor are there any life members. Brethren are asked to serve on the committee because of their supposed ability to serve the work and not because of their wealth or worldly standing. To return to our historic sketch, the period extending from the first meeting held in Edinburgh in 1842 to that held in Glasgow in 1848 shows an increase of Churches from fifty to eighty-seven, and of members from 1,300 to 2,057, an addition of 757 members in six years. The next eight years showed but little progress due to internal difficulties, which, alas! were imported from the United States. There had been baptized by Walter Scott, one Dr. John Thomas. After a short and stormy career among the American Churches, he repudiated his baptism by Scott, and was immersed into the Gospel of the Land of Canaan and Materialism. In 1848 Dr. Thomas visited the British Churches, but concealed from them the fact that he had repudiated his baptism by Scott on the simple confes­sion that Jesus is the Christ, the Son of God. He was at first received by the brethren with open arms, but as his real position became known he was repudiated. Thomasism, or Christadelphianism, became, as it remains to this day, a body with but small power against the Truth.

During the next ten years considerable progress was made. Among a number of evangelists two stand out with prominence, David King, who labored first with the Churches in London, and later planted the cause in Man­chester; the other, J. B. Rotherham, who is known to many as the able translator of the Emphasised Bible. Tn 1866 the Churches had increased to over one hundred, with a cor­responding increase in membership. Progress continued normal until about 1876 when the brethren were called upon to face new and serious difficulties. At the beginning of the Movement the British and Amer­ican Churches occupied practically the same position, but their development proceeded along somewhat different lines. (Perhaps it is as well to say that in Britain, the brethren use the word "American" to describe those Churches which we in this country call "Digressive," while the old British Churches come more nearly to correspond with the loyal Churches of this country. Hereafter I am to be understood as using the words "American" and "British" in that sense. Our loyal brethren and papers are not so well known in the old country as their merits entitle them to be.) This difference in development was noticed in Great Britain in 1868 and 1869, and David King wrote a series of nine letters protesting against the growing spirit of digres- sionism. These letters were published both in papers in the United States and in the British Millenial Harbinger. Among the things to which Brother King objected were: The practice of open communion or permitting the unbap­tized to have fellowship at the Lord's Table. This has grown until now there are Christian Churches which advo­cate receiving the unimmersed into membership. The use of the title "Rev.," a practice which in some small degree is being tolerated by some loyal preachers as witnesseth the telephone directories and newspaper reports. The tendency to make the evangelist into the pastor was yet a third thing to which Brother King objected. In reply to a critic he wrote, "I have no quarrel with education nor with educa­tional institutions. Nor do I suppose that your colleges are too numerous, or that too many young men are being edu­cated for the Lord's great Gospel work. I may not be quite satisfied with some sample of college made pastors, and I may conclude that the fewer we have of such the better." And many of us in this country are quite ready to say Amen to that. Of the early Christians Mr. King quoted because that for His Names's sake they went forth taking nothing of the Gentiles. Milking the goats had not then become fashion­able in the Church. The British Churches have always re­fused to accept money from the unsaved for the Lord's work. At that time Mr. King thought that the great majority of the Churches in America were still loyal Of them he wrote that "there is conflict between those who would re­trace, to a large extent, the steps taken by A. Campbell, and those who stand firm, cannot be denied. Every Reformation when it gains power and large progress comes to a point when half-hearted supporters in the camp play into the hands of those by whom the Movement has been opposed at every stage and in every possible way. So it is now (1868) in the Churches in America. There are those who ought to be with the sects they so much love. They are gen­erally preachers made at the colleges, therefore, it be­hooves us to take care that in calling for American evan­gelists we do not import men of the wrong stamp." That the British brethren generally shared the views expressed by David King is evident from the fact that the annual meeting of the Churches co-operating for evangel­istic work held in 1866 passed the following resolution: "That we learn with deep regret that some evangelists in America commune at the Lord's Table with unbaptized per­sons, who ,without formal invitation, as it is alleged, on their own responsibility, partake; we hereby decline to sanction evangelistic co-operation with any brother, whether from America or elsewhere, who knowingly communes with un­baptized persons, or who in any way advocates such com­munion." In the early days of the British Movement one of its most prominent workers was Timothy Coop, of Wigan, England. His energy and business ability enabled him to become comfortably wealthy. As early as 1847 he had a strong desire to visit America. This desire he expressed to A. Campbell when he visited England, but Brother Camp­bell urged that his duty to the congregation at Wigan de­manded that he stay there. This settled the question for a number of years. In the spring of 1869 Mr. Coop and his wife made the long desired visit to the United States. While here he attended the annual meeting of the Christian Missionary Society of the State of Ohio. Brother Coop writes. "Brother Isaac Errett was then President of Alliance College and was living in the town. I well remember taking tea with his family and spending an afternoon at his home with General Garfield. During the Convention General Gar­field gave one of the grandest addresses I have ever heard. It seemed to me that we had gotten into a new world. His address was characterized by such a comprehensive outlook and such wide-sweeping generalizations." After a few months in the States Brother and Sister Coop returned to their home in England, but unfortunately for the peace and progress of the British Churches he brought back with him the seeds of digressive teaching which in a few years were destined to bear their usual fruit. In 1872 Brother Exley from the United States was pres­ent at the Annual Conference of brethren. After careful inquiry into Brother Exley's position on the question of communing with the unbaptized the brethren declined to employ Brother Exley as an evangelist. This action by the brethren greatly excited Brother Coop, between whom and Brother Exley there had grown up a personal friendship. The tendency of Brother Coop's mind is shown by the fol­lowing extract from one of his letters:"The Baptists in Wigan and the brethren are much more friendly now than formerly, and if we had more evangelists in this town I have no doubt but that they would interchange with us." In 1875 the Foreign Christian Missionary Society of America was for the first time practically inaugurated, and one of the first foreign missionaries sent out was Mr. H. S. Earl who was sent to England to open work there. Thus began the digressive invasion of the British Isles, The work thus began ran its separate existence for many years, but was a disappointment even to its best friends. Compare the first sixteen years of the American Movement in Eng­land with the first sixteen years of the native British work. During this period the Foreign Christian Missionary Society- spent thousands of dollars and sent over some of the best preachers America could produce, among whom were Brother W. T. Moore, Brother Mobly. now of Amarillo, and many others. In the first sixteen years the British, Movement numbered eighty-one Churches with over two thousand members; at the end of forty years the imported digressive Movement had only about sixteen Churches with less than two thousand members. In 1901 a movement was begun to bring about a union between the two groups of Churches. A pamphlet printed in 1905 gave a report of the efforts made to secure this union. In the Introduction it describes the differences be­tween the British Churches and the American in these words: "The Churches in America did not continue strictly upon the same lines. A semi clerical class emerged, a spirit of compliance with sectarianism was manifest, the Table of the Lord was displaced from its central position, Mutual Teaching gave way to Sermons, the Eldership was subordi­nate to the Evangelist ranking as Pastor. For the pure of­fering of praise of sanctified lips was substituted musical performances with instruments, and in some cases paid alien singers. Money was solicited and accepted from all willing to contribute, and, of logical consequence, those not scripturally qualified were admitted to participation in the privileges of the Lord's people." The effort to get together the two groups of Churches continued intermittently till 1917, when the fifteen Churches of the Christian Association (The American Group) with 1,341 members became identified with the Churches of Christ which co-operate for evangelistic purposes only. How far the American group has been modified lack of informa­tion prevents me from saying. However, a few of the older British brethren are not yet quite reconciled or satisfied with their new associates. And now having given you a brief and imperfect sketch of the rise and progress of the British Churches let us pay a visit to one of their congregations. The building as we approach it is not conspicuous, neither for its ornateness nor for its shabbiness. A neat, comfortable and modern erection meets our view. We pause a minute at the outside to read the Notice Board at the door. Christians' Meeting House or some such name meets our eye. The printed list of Churches shows such names as Oxford Street Chapel, West Street Hall, Hope Chapel, Townholm Assembly Hall, Gospel Hall, Bethesda Chapel, etc. The brethren in the old country are careful to distinguish between the house where the Church meets and the Church itself. They have not yet acquired the bad habit of speaking of the Church building as the Church,,and so they are careful that the Notice Board should not read "The Church of Christ" as if that were the name of the edifice, but when such words are used they read "The Church of Christ meets here for" and then follows the announcements. The first is usually Bible Study or Sun­day School. The second is Worship (including the Break­ing of the Bread); and the third is preaching. This distinc­tion between worship and preaching is a vital matter to these British brethren, and' as far as is known to me not a single Notice Board has the word "preaching" as descriptive of the morning service. As we reach the bottom of the Board the chances are that the preacher's name is conspicuous by its absence. Not one of them would think of advertising their evangelist as minister. On account of their opposition to the one-man ministry they are often spoken of by the sects as having no minister. This, of course, is a mistake . An amusing story is sometimes told by an old friend of mine, Brother John Brown, who had a tailor's shop opposite the meeting house. A visitor to Mr. Brown's shop remarked to him "I under­stand that these people have no minister." "That is a mis­take" said Mr. Brown, "they have several ministers. If you look across the street just now you will see one of them sweeping out the hall." In this way Mr. Brown laid empha­sis upon the fact that the word "minister" simply means servant, and that any person who renders any kind of serv­ice has as much right to be called a minister as the one who proclaims the Gospel. Indeed the expression "The Min­ister" (with emphasis on the definite article) is, in their judgment, just as unscriptural as the expression "The Pas­tor" or "The Clergyman."

Having finished reading the Notice Board we step inside the building. At once we are impressed with the quietness of the assembly. "A solemn silence filled the hall and touched the hearts of all." There is no bustle, no loud hum of conversation, no laughing or anything of that kind. There is a reverence, a dignity, and a solemnity about the gather­ings that seems becoming at a time and place where the God of the universe condescends to be present, and have fellow­ship with his people. As the appointed time draws near a number of men take their places on the rostrum or platform as the British breth­ren usually call it. If 'there is any professional preacher present he is not on the stand but sitting with the audience in the auditorium. These brethren are usually the elders and such deacons as will assist that day at the service of the Lord's Table. At the appointed hour the presiding elder, who is in the center of the group, announces the number of the opening hymn, which he will usually read right through from beginning to end. Indeed, all the hymns are always read before being sung. This is probably a survival from bygone days when hymn books were scarce and audiences illiterate, and it was necessary to read the hymns stanza by stanza in order that the congregation might be able to join in the singing. No importance is attached to this custom, although it is looked upon and used as a very helpful way to train younger brethren to become public readers. In looking through their hymn book, one is struck by the absence of rag-time ditties. There is but one song book in common use in all the Churches. The present edition is but a revision of an older one which goes back thirty or forty years. The opening song may be that splendid poem by Isaac Watt:

Before Jehovah's awful throne,
Ye nations bow with sacred joy;
Know that the Lord is God alone;
He can create, and He destroy. or it may be another equally as old, one by John Newton slightly altered to suit the occasion: —

Safely through another week,
God has brought us on our way;
Let us all His blessings seek Waiting in His courts today;
Day of all the week the best,
Emblem of eternal rest.

After the singing of the one opening hymn the opening prayer is offered. The universal attitude of the British brethren during prayer is that of standing with reverent bowed head. They have no objection to kneeling, but inas­much as the seats there, as here, are usually so constructed as to make kneeling inconvenient, if not impossible, they stand. When I first came to Texas, a good brother sus­pected me of digressive tendency because I alone stood while the rest of the congregation lolled in their seats.

After prayer there follows the reading of the Scripture lessons. The presiding elder will say. "Our Old Testament lesson for today is Isaiah, Chapter 53, and Brother Smith will attend to the reading." After the brother has read his passage, the elder will announce the New Testament lesson as Acts, Chapter 8, which Brother Brown will please read. The New Testament is read through from beginning to end which takes about five years. The Old Testament lessons are usually chosen because of their connection with the sub­ject matter of the New. These lessons are selected by a good brother and published at the beginning of the year for the following twelve months. All the Churches read the same lessons on the same day much as we all use the Inter­national subjects in our Sunday Schools. All the brethren who can read are encouraged by the brethren, to do so. The custom is for each congregation to prepare a plan for three months showing the lessons and the brother who is expected to read each. This gives the reader ample time for prepa­ration and practice. I must say these readings are done very well. This reading custom, if not derived from, is at least .similar to, the ancient Jewish custom in the synagogue where the Law and the Prophets were read every Sabbath Day. (Acts XIII, 15, 27.)

Following the readings the president says, "There is now opportunity for the singing of another hymn." Some brother rises, announces, and reads another song, which al­most invariably has some bearing on the Communion Service. The hymn book contains not less than thirty-six songs all with special reference to the Lord's Table, while there are thirty-two devoted to the Lord's day itself. Perhaps this morning the brother selected a very old song by an ancient monk, Bernard of Clairvaux, translated into English by Ray Palmer.

Jesus, Thou Joy of loving hearts!
Thou Fount of Life! Thou Light of men!
From all the bliss that earth imparts.
We turn unfilled to Thee again.

Thy truth unchanged hath ever stood;
Thou savest those that on Thee call;
To them that seek Thee, Thou art good;
To them that find Thee, all in all. On Thee we feast, Thou Living Bread!
And here would feed upon Thee still;
Here drink of Thee, Thou Fountainhead,
Whose streams each thirsting soul can fill. Our restless spirits yearn for Thee,
Where'er our changeful lot is cast;
Glad, when Thy gracious smile we see,
Blest, when our faith can hold Thee fast.

Oh, Jesus, ever with us stay!
Make all our moments calm and bright;
Chase the dark night of sin away,
Shed o'er the world Thy holy light. This song marks the close of the introductory exercises of the day and prepares the way for the special object of the meeting. For the British brethren like those at Troas come together on the first day of the week to break bread, and the discourse, whether by a Paul or some lesser light, is inci­dental and subordinate to the main purpose of the gathering. Almost always the presiding elder makes a short helpful address as an introduction to the breaking of the bread. 'Phis is no wearisome reiteration of platitudes but a care­fully studied and prepared exhortation to bring in our wan­dering minds from the perishing things of time and sense and center them upon Jesus. The manner of attending to this institution differs but little from our own. Perhaps it is worthy of mention that the table is placed on the platform on the same level or elevation as the elders and the preacher. Perhaps there is the feeling in some of their minds that it would be derogatory to the divine institution to have it oc­cupy a lower place. So far everything that has been said and done has been said or done as a preparation for the Communion Service. One is made to feel that this is a re­union of the family of God—a gathering for worship and praise.

After the contributions has been taken up, another song is given out and read. This time it is by a poet of our own, Gilbert Y. Tickle, who met Alexander Campbell when he landed at Liverpool. We join them as they sing.

We close the feast, so sweet, so blest.
The pledge of our eternal rest.
When glory shall our souls invest.
And we shall feast with Thee!
Thou, blessed Lord, a feast shalt spread
Whose living wine and living bread
Shall lift with endless joy each head That sits and feasts with Thee.
Within Thy Father's kingdom, then.
Thy saints redeemed from every stain,
Shall hail His universal reign.
And give all praise to Thee.
Thyself the true and living Vine
Shalt nourish them with fruit divine.
And they shall be forever Thine,
In perfect life with Thee.
No foe to mar their bliss complete,
No sin, no stain, no death to meet,
All crushed beneath Thy conquering feet,
They live at home with Thee.
Oh, Jesus, till we thence remove,
May this sweet token of Thy love,
This antepast of joys above,
Still bring us near to Thee. At the close of this hymn a short time will be given for the prayers of the Church, when several brethren unnamed and unsolicited by the brother conducting the service will offer brief fervent prayers.

One feels as if the service had come to an appropriate end, but no, it is not yet over. The elder intimates, "This is the time for teaching and exhortation; if any brother has a word to say to the congregation, this is his opportunity." Again we are reminded of the synagogue. "Ye men and brethren, if ye have any word of exhortation for the people say on." And nearly always some brother is prepared with a brief exhortation —some non-professional preacher who will receive no pay for preaching. Or if there is an evan­gelist present, the elder's notice will be to this effect: "We have Brother Wallace with us today. We are sure the breth­ren will desire to hear him, and so we invite him to address the meeting. The British brethren lay great stress on the question of mutual ministry —teaching and admonishing one another. From a recent issue of the Bible Advocate I quote the fol­lowing: "The principle of mutual teaching is clearly a New Testament one; a constitutional law in the Church of Christ." And mark this "The Church is so constituted that unless the means for its edification are carried into practice its spiritual life will suffer. ..We contend that it is the right and privilege of all male members of the Church, duly qualified, to share in the exhortation and teaching of the Church." This plan has worked well with the Churches in Great Britain. It has developed into useful workers many members, and made congregations strong which would have been weak and sickly if they had had to depend on the min­istration of a paid professional preacher. The usual closing exercises of singing and prayer follow and the assembly is then dismissed. And now in conclusion let me give a brief statement of the present strength of these Churches. There are now 208 congregations on the list of co-operating Churches which report a total membership of 16,437. They raised for Foreign Mission work during the twelve months ending June 30th, 1918, the sum of over twelve thousand dollars or about 75c per annum per head. They sustain about twelve white workers in India, Siam, and Africa. I see by a prospectus of a proposed senior college signed by reliable brethren that it is estimated that there are 100,000 loyal disciples in the State of Texas. I think the census returns gives Disciples of Christ (two bodies) as 1,600,000. Is it too much to claim one-third as faithful Christians? If we gave only 75c per head per annum to the foreign work how many missionaries would we have today in the distant places of the earth preaching the Gospel of Salvation through a Savior who said, "Go ye into all the world and preach the Gospel to every creature?"