Thos. S. Black Deacon, died January 24th, 1850, (He was a brother of
Rev. Wm. Black, the apostle of Methodism).
Augustus Baxter, died Nov. 7, 1818.
Samuel Freeman, who lived till June 21st, 1860, when he died at the
advanced age of eighty-eight.
Joshua Freeman (moved to Canada.)
Philip Freeman (moved to Canada.)
John Boss.
Zerabel Holmes, Little Forks
George Boss, “ “
Rufus Freeman,
Wm. Freeze Black,
Samuel McCully, Died Aug. 12, 1849.
Robert Seaman,
Wm. Freeman (Clerk)
Desiah Freeman,
Elizabeth Porter,
Elizabeth Grant,
Isabella Seaman,
Hannah Cameron, (moved to Canada.)
Margaret Donkin,
Elizabeth Seaman,
Sarah Terris, (moved to Canada.)
Deborah Boss,
Samuel Fage, (Died)
Lucy Bent, (Died)
These, we are told are all who had belonged to the Church up to that
time, so this list contains the most of the names of the original
members.
Following on the above is a list of the members for 1831, numbering
twenty-seven, an advance of three in thirteen years. Coming up to
the time when these memoranda were collected by the Committee above
mentioned we learn that in June 1842, the Church contained
thirty-seven members whose names are given.
We find the old standards still alive, and in addition the names of
Elisha B. Cutten (Grandfather of President Geo. B. Cutten) and Wm.
Donkin, (Grandfather of W. F. Donkin, Town Clerk) who are deacons,
and other names, who remained until the writer’s day.
Thereafter notes are made of the additions, the dismissals, and the
deaths. All the oldest part of this first record is written in a
business hand, but after the above facts are set down, the writing
changes into a small cramped hand, probably that of the late Wm.
Logan, who was clerk after this for some years. The first entries
are brief. “Baptist Church met in conference,” occurs continually,
with no other remark.
Sometimes there is an extended note such as this: “Nov. 28, 1846.
Resolved that members of the Baptist Church absenting themselves for
three successive conference meetings, shall be visited to ascertain
the cause of such absence.”
Or this: “At the conference meeting held June 14th, 1845, Bro. Wm.
Freeze Black was chosen to fill the office of Deacon, and was
ordained on the Sabbath morning.”
“This would be five years before his father Deacon T. S. Black died.
These items show that the Church was watchful over its members, and
careful in appointing its officers, and setting them apart according
to the model in the New Testament. An entry in 1851, shows that the
Church felt the necessity of distributing good literature. Brother
Wm. Logan volunteered to act as colporteur thro’ the county at a
small salary, and thereupon certain brethren, whose names are
written here, “Engage to sustain him for four months.”
It is noteworthy that in 1851, Elder W. G. Parker was engaged as
Missionary to destitute parts of this county, and that several
brethren whose names are given, engaged to make up any deficiencies
in his salary.
These entries shew the spirit of the Church. The brethren always
responded, as they have continued to respond, to any legitimate call
upon them.
In September 1850, the pastor. Rev. Chas. Tupper, who had faithfully
served the Church, and built up the members in their holy faith,
resigned, and in the following March, Rev. John Francis was engaged.
He was a warm-hearted Welshman, his talent being of a different
order from Mr. Tupper’s.
There arose quite a stir in his time, and some valuable additions
were made to the membership. He continued nominally as pastor, but
was absent frequently on Missionary excursions, and finally resigned
in Feb. 1853.
Elisha Budd DeMill, a young man of ability, highly educated, was
next called, and on October 2nd, 1853, on Sabbath morning, he was
ordained. The Rev. E. A. Crawley, D. D., preached the sermon. Revs.
Samuel Robinson of St. John, and W. G. Parker taking part in the
Ordination service. The names of W. W. Bent and Chas. Tupper, M. D.,
are recorded as among those who guaranteed to pay Mr. DeMill’s
salary quarterly, being not members, but friends and well wishers.
During his pastorate, in 1854, the property of two acres with house
and barn, was purchased for a residence for the minister, for the
price of £400 or $1600. This was situated between Electric Street
and Crescent Avenue, bounded on the S. W. by Maple Avenue.
The Sabbath Schools are reported as being in an efficient state, and
contributions were forwarded to the Association for the general
objects of the denomination. An item in the records of this year
(1854) shews that the Church again recognizes the duty of sending
the Word of God to the destitute in other parts of the county.
“Brother J. E. Cogswell, has been employed by us for the last six
months as Missionary; his labors have been blessed to the conversion
of many souls.” We feel the impetus given to the Church under the
new pastor, and the fine band of men gathered closely around him.
The subscribers’ names are given, and shew that they gave largely to
the parsonage, the sums ranging from £50 to £2. The Church is
getting into business habits. The accounts are rendered regularly,
and appear in proper order.
Discipline is a marked feature in this middle age of the Church, e.
g. Conference appointed E. B. Cutten to visit a brother, “to
ascertain if he had taken out a license to sell ardent spirits.”
Brethren are dealt with “for refusing to comply with the rules and
regulations of the Church” and for other causes. The temperance
question at this time came into prominence, and although the
opposition was strong against the stringent measures proposed,
resolutions were passed that members using intoxicating stimulants
as a beverage should be subject to discipline.
There was need of Church action, for there are traces of the old
drinking habits, and members are sometimes reported as giving way to
this vice.
In 1855 constant additions by Baptism occur. The good seed sown by
pastors McCully and Tupper germinates and bears fruit. All is
gladness. On successive Lord’s Days numbers were baptized. This goes
on for eleven occasions, the names of the candidates being given.
The ministers aiding in this good work are: Brethren Miles, McKeen,
Foshay (grandfather of F. F. Foshay), McPhail, and Brother DeMill,
the pastor. In this year, ’55, the meeting house at the Head of
Amherst was opened, and trustees appointed for the same. The meeting
house at Salem had been dedicated in February 1853, and the house at
Amherst Point, June 5th, 1853.
After four years faithful service, in 1857, Mr. DeMill resigns, “the
amount of labor being too heavy for him.” Rev. David Lawson’s name
appears several times at about this date, as laboring here and at
River Philip, and the amounts are set down which were paid to him.
This esteemed man was father of Deacon B. J. Lawson.
Rev. James Edward Balcom became pastor Nov. 12, 1857, at a salary of
£100, and use of mission premises, “to be kept in repair by Mr.
Balcom.” This seems a close bargain, but the Church generally paid
the bills. In 1858 a meeting continuing a few days, is held, and
nine baptisms result. Brother Balcom had the Missionary spirit in
large measure, and accessions in all parts of the field mark his
ministry. Some of our best material was brought in by this good man.
He labored successfully until July 1860, when he resigned in
consequence of ill-health. In a few years afterwards he passed away,
as did also his predecessor, Mr. DeMill, both in their prime.
May 26th., 1861, Rev. G. F. Miles entered upon the pastorate. Mr.
Miles was a man of commanding presence, and of great enthusiasm; his
personal influence was strong, and many were attracted to his
ministry. At this date the Church had reached the number of 216
members. True to its record it sends all monies on hand to the Rev.
A. R. R. Crawley, towards supporting a native preacher in Burmah,
and also agrees to supplement the deficiency in Rev. D. McKeen’s
salary at River Philip and vicinity. The Church grew; the second
Meeting-house which was built in Amherst for Baptist worship was
opened on the seventh of June, 1863. During Bro. Miles’ ministry,
large congregations gathered there. It was the scene of many notable
gatherings. The Convention of the Maritime Provinces was held here
in the year it was opened. In 1864 additions became frequent. Bro.
Miles was greatly blessed. To show the esteem in which the pastor
was held, a donation was organized, of which notice was printed in
the Sackville Borderer and circulars were addressed to the churches
within twenty miles. Mr. Miles resigned the charge in the spring of
1867. After various supplies. Rev. D. A. Steele came from Canso,
where he had been pastor for two years. This brother arrived here
and commenced his ministrations on the first Sunday of December,
1867. An accession of members took place in the following spring;
Rev. S. McCully Black and Deacon Wm. Read came in at this time, with
others, who became strong in the faith. After laboring alone till
’72, it became necessary to secure additional assistance in the
pastorate. Bro. George O. Gates, then a student, came to our help
during the summer vacation. In a year or two the assistant pastor
became a fixture, and has been continued ever since, a long
succession of worthy men having remained with us for one or more
years. Under the ministry of Bro. Steele and assistants there was a
steady growth, not only in numbers but in gifts and graces. The
spiritual life was developed by doctrinal preaching, and the young
converts were assiduously trained in the elements of Christianity.
The benevolences of the church gradually increased. There were times
of refreshing when converts came in companies of 33, (1868), 54,
(’76), 21, (’80); with D. L. Chubbuck assisting in 1883, 87 were
added; in 1889, Dr. E. M. Saunders assisting, 82. In 1895, 96, 58,
as the result of evangelistic services. But it must be said that
gracious results followed the ordinary means of grace. On the
completion of twenty-five years in the pastorate, Mr. Steele was
presented with an address accompanied by a silver service, a salver,
and one dozen silver spoons. During the last years of his pastorate
the present Church was built and dedicated in 1895.
After baptizing in the mill-pond, in all weathers, for thirty years
the pastor with a little effort was enabled to accustom himself to
the dimensions of the font near the pulpit. In this new Church
several memorial windows were placed, the first being erected by Sir
Charles Tupper Bart., in memory of his father, the Rev. Charles
Tupper, D. D., the first pastor of the Church. Dr. Steele preached
one year in the new edifice, and retired as honorary pastor in
September 1896. In 1870 the Women’s Missionary Aid Society was
formed here by Miss Maria Morris, (afterwards Mrs. W. F. Armstrong),
who had been baptized in Canso during Mr. Steele’s pastorate there.
This was the second society organized, the first having been formed
at her native place a few weeks earlier. At this period a great
interest was aroused in Foreign Missions, and our independent
movement was greatly assisted by these Societies. The Amherst
Society has maintained a record, the results of which will only be
known in the Great Day.
Dr. Steele’s long pastorate of twenty-nine years was succeeded by a
series of short pastorates. Rev. McDonald, who had been assistant
pastor, took the oversight in the fall of 1896, and remained until
1899, when he was called to the Principalship of Acadia Seminary.
Mr. McDonald was a leader specially gifted in the training of the
young people. He organized the Men’s Bible Class which has continued
to flourish.
Rev. Welcome E. Bates, who spent some years in Nova Scotia, and then
returned to his native Connecticut, took the oversight from 1899 to
1904. His methodical style of preaching was appreciated. Mr. Bates
was always present at our Conferences in the County, and other
denominational gatherings. The Church bade farewell to this good
brother and his estimable wife in the fall of 1904, and proceeded to
call the Rev. Selden W. Cummings, a native of Truro, who for some
years had practised law there, and then yielded to the call to
minister the Gospel to others. He came here from Chester, Pa. He
immediately spread the net, and the result was the largest
ingathering in the history of the Church. The growth in all
departments was continuous. The Men’s Bible Class received an
impetus and became a rallying place for the men of the congregation.
The gallery was built in the auditorium, which increased the seating
capacity, and drew the congregation and pulpit closer together. A
pipe organ had been installed in Mr. Bates’ time, which with the
gallery aided the acoustics. To the regret of the Church, Mr.
Cummings resigned his charge and left at the end of 1908, to assume
the pastorate of the Church in Lowell, Mass.
In 1907, Miss Maud Harrison, who had labored ten years in India,
together with Miss Patton, were taken by the church as their
representatives among the Telugus, the Church becoming responsible
for their salary. Miss Alice Logan in the same year was appointed as
assistant to look after the women’s work in the town.
On July 17th, 1909, Rev. T. Richard Peede took charge as pastor. On
account of Mrs. Peede’s health, this brother, whose preaching was
much appreciated, resigned after four month’s residence, and went to
Port Chester, N. Y., and L. E. Ackland, Mr. F. F. Foshay, the Pastor
Emeritus, and others, took the pastoral work during the long
interval of eighteen months. At last in the good Providence of God,
the Rev. Perry J. Stackhouse B.D. took the pastoral oversight on the
first Sunday in May, 1910.
Historical Resume.
As we have seen, there resulted from the New Light Movement an
impetus to what are known as Baptist Principles. Not that the whole
of the Baptist position was at once seen, but it gradually dawned
upon the converts that there must be a Church order. They were made
glad when occasionally one of the Hardings, or a Manning, or a
Dimock visited them, by hearing the explanation of the New Testament
system; repentance and faith followed by baptism and the Lord’s
Supper; then covenanting to walk in holy fellowship with one
another. They were taught that there must not only be a Church, but
that the body so constituted should have its regularly appointed
officers, pastors and deacons. Old men have pointed out to the
writer the place where these first ministers stood in the large room
with open fire place, with its rude seats of boards to which the
neighbors would come with earnest longings, to hear the word of the
Kingdom. Wm. Logan who had known the beginnings of the Church used
to relate how the few members, from six to ten in number met at the
house of Samuel Freeman 1st, near the present Freeman residence one
mile west of the Court House. This was where the monthly Conference
of the Church was held for many years and in this house the Church
was organized. Here there used to gather the small band whose names
we find in this first Church book. There were Thomas Stokes Black,
Samuel Freeman, the owner of the house, Joshua and Philip Freeman,
Wm. Freeman, the first clerk, Samuel McCully, Wm. Freeze Black
(baptized when eleven years of age about the time the Church was
founded); the tall forms of Wm. Logan and his brother-in-law, Wm.
Donkin, with Elisha B. Cuttenand Thomas Embree and wife, Mrs.
Margaret Logan, (wife of Hugh 2nd), Mrs. Miriam Tupper and Mrs.
Edward Baker would be seen wending their way to this old farm house.
We find in the minutes of the association of 1810, sitting at
Sackville, N. B., the membership is reported as 15, the smallest
number in the list of churches. The “messengers” are Thomas S. Black
and Wm. Freeman. Sackville reports 55 members, Salisbury 46, Digby
Neck 69, Newport 90, and Horton 270. The growth of the Church was
slow. In 1818, 23 members were reported to the association; in 1824
the number goes down to 10; in 1830 the number rises to 30;
dwindling to 26 in 1837; in 1839 there was 29; in 1841, 28; but
thereafter there is a steady increase. In 1851 the number is 112; in
1861, 216; in 1871, 262; in 1881, 315; in 1891, 508; in 1901, 609;
at the present date (1911), 870.
In addition to the long established branches of the church at
Amherst Point, Salem, and Warren, since 1890 a Mission has been
conducted in the Southern Highlands. It began in a humble way with a
Sunday School taught by some devoted sisters. The school was held in
private houses until a permanent service developed. A small meeting
house was opened in 1902. The Mission with its Sunday School
occupies the talents of a body of happy workers: it will soon be
enlarged. Services are regularly held on Sunday and in the mid-week.
The young people have from 1868, received special instruction. When
the B. Y. P. U. movement started the youth of the congregation were
embodied in a more formal way, and have pursued the courses of
instruction laid down by the Union, and kept up their own spiritual
and social services. In 1896 the banner for Biblical study was
awarded to the Amherst Young People’s Society. The last phase of
organization of the Junior members of the Church is the Young
People’s League of Service.
The Amherst Church has been interested from the beginning in the
educational work of the denomination. T. Tupper was one of the
founders and moving spirits of the Institutions at Wolfville; and
several of the governors have been members of the Church. There
remains an old subscription list which attests that the sympathy
with the College was more than nominal. In an old return dated May
4th, 1855, J. W. Barss, Esq., being treasurer, by Benjamin Douglas,
we find the sum of £50 10s 6d as the amount collected at that time,
with apologies for not sending a larger sum. There are also receipts
for scholarships for £100, and other more substantial sums, in aid
of the Forward Movements on the behalf of Acadia. Students of both
sexes have attended these schools, some of whom are now occupying
prominent positions.
Glimpses into the Life of Rev. Charles
Tupper D. D., and Rev. Samuel McCully.
BY GRACE MCLEOD ROGERS.
(Adapted for Publication)
The two men whose history I am to give you glimpses of this evening,
Rev. Charles Tupper and Rev. Samuel McCully, were associate pastors
of this Church, and its earliest regular ministers. They were men of
deep piety, of independent thought, and great and exceeding zeal.
Largely through their efforts this Church arose to adorn our town
today, and the story of their labors runs like a gold thread through
all its annals.
Rev. Charles Tupper was one of the most notable preachers of our
Baptist Faith. His grandparents emigrated to Nova Scotia from
Connecticut, in 1763, taking up lands of the evicted Acadians.
Charles was born in Cornwallis, in 1794, one of a family of
fourteen. Very early in life he showed a love for study, but
opportunity for schooling in those days was limited. Dilworth’s
speller. Grammar and Arithmetic, were his only text books. At the
age of ten he could read and cipher tolerably well. After this time
he says he received only twelve week’s schooling, and whatever
knowledge and learning he afterwards gained was obtained by his own
efforts.
Books were scarce, but all that came into the lad’s hands were read
with avidity. An old English law-book furnished him some brain food
at the age of fourteen, and he perused with great profit a volume
called “A Demonstration of the Beings and Attributes of the Deity.”
In this book he first met with Latin passages, and felt a desire to
learn the language evidently so essential to a scholar. But
realizing that he did not yet understand the grammar of his own
English tongue he decided to review the text-book of his early
childhood, and taking down his dusty Dilworth’s from the shelf over
the clock, began anew his studies. In little more than a year he had
so thoroughly mastered its contents that he was enabled to begin the
Latin tongue.
Through all this period he was engaged in regular work on his
father’s farm, and had small leisure for study. He would keep his
books open on his knees, while eating at meals, and carry them with
him to bed, studying far into the night as his candle would burn,
and once every week walked four miles to his instructor, Rev. Mr.
Forsyth, for recitation. When nineteen years of age he had gained
such insight into the new language and become so well versed in
English branches, that he was able to take up school teaching for
himself, and taught his first school in the Western Section of
Cornwallis.
About this time the young man became deeply interested in religious
matters, and he attended services held by Clark Alline, a nephew of
the noted and notable Newlight Evangelist. It seems strange to us,
in these unemotional days to read of his experiences and impressions
throughout the period of his conversion, weeks and months of despair
and melancholy, fasting throughout whole days and often spending an
entire night prostrate in prayer. The doctrine of Election was a
great stumbling block to him demanding that he make no effort on his
own behalf, and torturing him with the belief that because so long
delayed, he was not a chosen son of God. Finally, one morning, just
at daybreak, after remaining the whole night in prayer, alone, in
his little school house, he received the “Light” and from that day
till his death never once doubted his conversion, or God’s
continuing love.
A number of his ancestors in Massachusetts and Connecticut had been
ministers of the gospel, and Charles felt a call to follow in their
steps and devote himself and his life to Christian service. He
preached his first sermon when twenty-one years of age, labored for
a time in Cornwallis, Rawdon, Parrsboro and Advocate, and was
ordained at Canard, Kings Co.
On January first, 1819 he came to a new field, the churches at River
Philip, Westchester and Amherst. He spent that entire New Year’s day
of 1810 in fasting and prayer, that he might become thoroughly
consecrated to his great work.
A short time previous to this he had been united in marriage to
Miriam Lockhart Lowe, of Parrsboro, a widow with five small
children, but a very comely and capable widow, who not only had Mr.
Tupper’s devoted affection throughout her life, but proved an
admirable and inspiring helpmeet.
For two years he lived at River Philip, then removed to Amherst,
residing first in the dwelling known as the “John Church house” and
later building for himself a home at the corner of the John Black
road. He preached regularly at Amherst, River Philip, Minudie and
Cape Tormentine, visiting the sick and conducting funerals over this
entire section. From Tormentine the way could scarcely be called a
road, but over the forty miles of rough pathway he travelled at
regular intervals, full of religious fervor. In addition to all
this, at the earnest solicitation of the people he taught the
Grammar School at Amherst, observing in his diary that his
necessities required the compensation, as his salary was extremely
moderate and but little of it received in cash.
He was dowered with an infinite capacity for work, so that he could
run and not be weary, and walk and faint not During his arduous
labours in church and school he found time to study both French and
German, Hebrew and Greek, Spanish and Portuguese, Italian and
Syriac, and before he was fifty years of age, had read the entire
Bible through in all these tongues, by aid of Grammar and dictionary
alone.
In 1825 and again in 1833, for two periods of time, he left the
field here to his colleague, Mr. McCully, and engaged in work with
churches in New Brunswick, and on Prince Edward Island, but in 1834
returned to Amherst and remained on the circuit until 1851, when he
finally resigned the charge to take a new field of labor at
Aylsford, Annapolis Co.
While absent from home making arrangements for removal of his family
to the new Parish his estimable wife sickened and died. The sad
intelligence was conveyed to him when he reached Parrsboro on his
return. It proved a great shock, but in his diary he quaintly
observes that he is “abundantly sustained by the knowledge that she
is forever released from her tribulations.” In less than a year he
had found a successor, a maiden lady of much intelligence and piety.
Miss Mary Miller, of Aylsford. Strangely enough, this wife also was
removed in death during Dr. Tupper’s absence from home, and again he
records the bereavement with due resignation of assurance in her
relief from her many trials. So abundantly was he sustained on this
second occasion that in six months he married again, a Mrs. Knowles
of Avondale, daughter of Rev. George Dimock, a most worthy and
gentle woman who outlived him, and cared for him with great
tenderness through his failing years.
A grand-daughter, to whom he confided the announcements of his
betrothal to his third wife, strove to expostulate with him for his
haste in choosing a successor. “All you say is true my dear” he
replied with his gentle courtesy, “but my years are numbered and I
cannot afford to wait.” So in spite of his zeal and piety, and
though he had the gift of tongues so that he could understand all
knowledge, he was just a mere man as far as marrying was concerned.
For many years he was Pastor of the Lower Aylesford Church, and in
addition to this charge made extensive tours in the interests of
Acadia College, founded temperance Societies and assisted in
conducting, as well as being a regular and valued contributor to the
“Christian Messenger” and the “Baptist Missionary Magazine.” In 1857
he was honored by Acadia University with the degree of Doctor of
Divinity, and well did he merit the gift.
After resigning active pastoral work at Aylesford he resided at
Kingston, but never relinquished his loved labors for the church of
God, and to his death preached the gospel with great power, often
returning to Amherst, the church of his first charge, and always
recording the visits in his journal with the naive expression that
while at Amherst he preached for dear Dr. Steele with great
acceptance both for himself and the people.”
These farewell sermons were for many years an annual occurrence and
will long be remembered. From Dr. Nathan Tupper’s own family to the
most outlying district round about, all the children of Baptist
faith were secured and with their elders, wedged tight in the family
pew to hear “Dr. Tupper’s farewell sermon”—always from the same
text, “Finally Beloved,” etc., and always the same treatment. One
lady distinctly remembers nine of these occasions. But the
discourses, though lengthy and unvaried, brought ever a message of
hope and cheer to some hearer, and I hope we all with like fervor
would assemble our families today, were we given the opportunity to
hear from the lips of this old Father in Israel, his last words to
his loved people.
His diary first published in the Christian Messenger, and many
portions of it copied in Dr. Bill’s History of the Baptists is good
reading, so elegant in diction, yet so stilted, so naive and free
from reserve, so thoroughly a mirror of the heart and soul of the
man who penned it.
In his last years he was captious and somewhat dictatorial, but
always courteous and kindly. Once when tarrying for a night at my
uncle’s house, he sent back the cup of tea poured by his hostess,
with the remark that he drank only milk and water. The cup was
exchanged, and a steaming one of the cambric concoctions delivered
in its place. Cautiously tasting it he said “It is too hot, madam,”
and unabashed returned the drink to the pourer. Duly cooled with a
generous addition of cream, once more the cambric tea journeyed down
the table. Again it was tasted. “It is now too cold, madam,” rebuked
the guest, and undaunted by reserve sent it yet a third time on its
peregrinations. “Thank you, my dear madam,” said the little old
minister heartily, as he drained the contents at the close of the
meal. “It is the very best cup I ever drank,” thus thoroughly and
courteously wiping off any old scores to the contrary. “And always
after that I understood the doctrine of the Perseverance of the
Saints” my aunt would say, as she told the tale.
Everybody who knew him remembers some quaint story of his ways and
conceits, and everybody knew as well his self denial, his
forbearance, his faith, his charity, and his love, and how truly his
lips and life expressed the holy gospel he professed.
In the month of January, 1881, Dr. Tupper died. They laid him away
amid the snows of his Happy Valley.
Over his grave they sang the hymn he loved so well, the hymn he had
chosen for his burial, that fine old hymn of Samuel Stennett’s:—
“Majestic sweetness sits enthroned
Upon the Saviour’s brow,
His head with radiant glories crowned,
His lips with grace o’erflow.”
Often had he sung it through on his lonely journeyings, often at the
close of a sermon repeated the stanza:—
“To him I owe my life and breath,
And all the joys I have;
He makes me triumph over death
And saves me from the grave.”
And now to heaven, the place of his abode, God had at last brought
his wearied feet.
“His hands were folded on his breast,
The long disquiet merged in rest.”
Rev. Samuel McCully was associate pastor with Dr. Tupper in the
early years of the Church. His parents were Scottish-Irish
Presbyterians. They emigrated from the north of Ireland to the
district known as Cobequid, about the year 1770, and from this
ancestry he inherited his keen, canny brain, and the brooding Celtic
soul of the seer.
Samuel was born in Cobequid in 1773. When about twenty years of age
he removed to Nappan and settled on the property now known as the
Experimental Farm, where he became engaged in husbandry and
ship-building. Meeting with heavy losses in the latter, he gave up his
property there, and took up his residence at Amherst Point, building
the house which is now occupied by Mr. Bright Pipes. In 1799 he was
married to Esther Pipes, a daughter of Mr. Wm. Pipes of Nappan, a
licensed Wesleyan preacher who held meetings throughout the
district.
Soon after his arrival in Cumberland County, Mr. McCully was asked
to attend the services conducted by Elder Joseph Crandall. At first
he refused, thinking that it would be showing disrespect to his
father who had especially charged him when leaving home “Not to hear
any of those wild people, the Newlight Baptists.” But he finally
consented to be present at one of the meetings, and there for the
first time in his life heard Baptist Principles expounded. The new
dogma proved very attractive to the young man. He became deeply
interested in its tenets, and also greatly concerned about his own
salvation. After a long period of serious thought he experienced a
very wonderful conversion of heart, and decided to unite with the
Baptists, making public profession of his faith in due course of
time.
His first appearance as a preacher was in 1805. He had attended a
Wesleyan gathering over which Mr. Pipes his father-in-law was to
preside. Mr. Pipes failed to appear. The congregation waited long
for his coming, and were just about to disperse when Mr. McCully
arose and volunteered to take the service. It was his first effort
but it was no weak attempt. His voice was deep and rich toned. He
presented his views with striking aptness and originality, and from
the opening words to the close, his lips seemed touched with coals
from off the altar. The people were melted to tears, and a deep and
powerful impression was made on all present.
In 1820, the year following Dr. Tupper’s settlement at Amherst, Mr.
McCully was ordained to the public ministry, and became associate
pastor with Dr. Tupper. Though lacking early opportunity for
scholastic training, his education had been by no means neglected.
By wide reading and a remarkably correct and retentive memory he was
not only a bible student, but was largely informed on affairs of the
world. And his command of language and the readiness with which he
was able to quote from standard works, gave him great power as a
speaker.
His mind was of a philosophic and logical cast He delighted in
argument, but though strong in his own beliefs he always respected
the rights of his opponent, and never wounded an antagonist, for he
was eminently a man of peace. In the capacity of peace-maker he was
frequently appealed to in settling disputes and differences
throughout his own parish, and in the churches at large. By a fine
discernment and discrimination, he was always able to put his finger
on the place, and say “thou ailest here and here.” His advice and
counsels were greatly esteemed, and his opinions upon doctrine and
discipline held in high regard.
These peace making, peace loving qualities, united with a sound
judgment, were inherited by his grandson. Rev. Samuel McCully Black,
the late Editor of the Maritime Baptist, and our unity as a
denomination, today, our large outlook, and the “peace in our utmost
borders,” are in a great degree due to the man who for the last
twenty years so wisely steered our Baptist Ship of State.
As agent for the American Bible Society, Mr. McCully frequently
travelled through the provinces, also in the formation of Temperance
societies. But though he received calls from the churches at Onslow,
at Charlottetown, and the Granville Street Church at Halifax, he
seems never to have been willing to leave his home, and the charge
in Amherst During Dr. Tupper’s several periods of absence, he
fulfilled all the duties and demands of the large field, and on each
return joined with him most heartily in their united efforts.
Very early he formed peculiar views about receiving a salary,
objecting as he expressed it, to “being a hireling in his Master’s
Vineyard.” Possessing a good farm and comfortable living of his own,
he was able to rear his large family without aid from the Church,
and though doubtless receiving many gifts in expression of his
service, he accepted no regular remuneration through all the twenty
nine years of his pastorate.
As a preacher I have heard it said that he was some times slow of
speech, and hesitating, but his thoughts and sentiments were always
elevated, and on most occasions he would be uplifted with a
spiritual influence and speak with great power and eloquence. His
sermons were usually long, often exceeding the allotted time, and
the story is told that on one occasion, just as he had finished his
“fourthly” and had launched out into the exhortation to sinners, a
sound of stamping feet was heard in the little church porch, and in
walked a much belated “brother” from the regions round about the
Point. Pausing in his peroration, Father McCully sized up the
situation, and arriving unassisted at a decision, announced to his
long-suffering listeners, that as this good brother lived at a great
distance, and was thereby debarred from frequent attendance upon the
means of grace he would preach the sermon through again for his
benefit. There was no clamorous clock on the post office tower in
those days to make the congregation restless, and from firstly to
finally, the long discourse was repeated.
In the summer of 1849, at the age of seventy six, this fine old man
of God died. One week before his death he preached a strong sermon,
and seemed full of energy, but suffered a stroke of weakness at the
close of the service, and sank gradually through the ensuing days
till the fifth of August, when he passed peacefully away to his
reward. He is buried down at the old Town graveyard on Lower
Victoria Street, and his labors are ended, and his busy brain at
rest.
For many years his son Robert McCully, barrister, lived here in the
town, ministering to this church as Deacon, and enriching the life
of the community. Another son, Hon. Jonathan McCully, Judge of the
Supreme Court, also lived here and labored for your interests in
Town and County. Dr. Nathan Tupper went in and out among you,
healing and caring for your sick, and giving freely of his substance
to his father’s Church. Sir Charles Tupper, Bart., was likewise a
resident, represented you in Parliament, and became an honor to the
Nation at large.
But they with all the other immediate members of the two families
are long gone from our midst, and strangely enough there are none,
of the name and blood combined, Tupper or McCully, on our Church
roll today.
But well do we all know that we have one among us, who through many
years, by her labors for the cause, by her home thrown ever open to
pastors and people, and by her generous gifts in every time of need,
has made the McCully name linger with us like the fragrance of a
sweet flower, like the shadow of a great rock in a weary land, like
a light that burns all night, like a fire that needs no
replenishing. Lying now on a sick bed, unable to join in the Jubilee
week of the Church she loves so well, we offer her from full hearts
this tribute of affection.
Do not forget these two early Fathers of our Faith. Sometimes, when
you are sitting here, glance up at the beautiful window given by Sir
Charles in memory of Dr. Tupper’s ministry. When you are passing the
old graveyard on Victoria Street, go in, and find the tombstone
erected in memory of Elder McCully. Think of their labors on our
behalf, their vigils with our sick and dying, their counsels in
troubled times, their long and weary journeyings. Remember all the
prayers and tears with which they consecrated this church.
They climbed the steep ascent of Heaven
Through peril, toil and pain,
O God may “Grace to us be given,
To follow in their train.”
Our Meeting Places.
Our Church Edifices.
We append some notes in regard to the three places of worship, which
have been occupied since 1819.
The congregation in the early years of the nineteenth century
worshipped in private houses, and also in the first Court House on
Lawrence St. In 1819, a meeting-house was erected which stood on the
northern part of the site of the present Church. “This site was
kindly offered by Phillip Freeman,” we read in an old record, the
price named being £15. This comprised the whole lot occupied by the
present structure. The rules and regulations, drawn up in the clear
hand writing of Charles Baker, Esq. then Registrar of Deeds, set
forth that “The Baptist Society of Amherst have the appointment of
trustees, and that said meeting-house when not occupied by the
Baptist minister shall be open and free to any denomination of
ministers, wishing to prevent none from approaching the throne of
grace and mercy for forgiveness and salvation.” The fourth
regulation is, “that each subscription of above Five pounds be paid
in money, butter or neat stock, to be at the valuation of men chosen
by the parties; if under five pounds, to be paid in money or butter,
provided that any person may take a job or contract for materials or
labor, with the trustees, for a part or the whole of their
subscription.” The conclusion is worth reading, as shewing the
social state of affairs at that day. “We therefore, whose names are
hereto subscribed, feeling the necessity of a house being set apart
for the worship of God in this township, and willing to do our part
on removing the inconvenience of being without a house of public
worship in the centre of the said township of Amherst, for the
furtherance of so laudable a work, approving and agreeing to the
above regulations, do severally promise to pay to the Trustees, viz,
Wm. Freeman, T. S. Black, George Revell, (an English Baptist who
lived here for some years, and built several brick houses), and
Luther Lusby, the survivor or survivors” etc. Then follows the list
of names and the amounts subscribed by each. The signatures of the
forefathers are here, embracing the names of the families in the
surrounding townships. With one or two exceptions the names are
still in the county. They were not all Baptists, though in the
religious changes which subsequently took place, many of them
identified themselves with the Baptist Church. Numbers came in
declaring “We will go with you, for God is with you.” Here is the
record in fading characters with the signatures of the ancestors of
those who now form a large part of the Church. Here is seen a lesson
of zeal for the Lord of Hosts, and their determination like the
Hebrews of old to build a tabernacle for the Most High.
In the deed of trust for this first meeting-house the proviso is
made that four Trustees shall be appointed by other Protestants, and
that each set of Trustees is to guard certain rights and privileges,
and the deed has the signature affixed of ten persons; the
additional names are Thomas Embree, Wm. Donkin, Thomas Logan, Rufus
Freeman, and Wm. Freeze Black. In a note just before the names of
the witnesses there is this proviso: “It is agreed that neither
denomination shall disturb the other during their association. The
Baptists within mentioned to be considered those of the Calvinist
Baptists.
“Signed and sealed in the presence of
Charles Baker.
Patrick Sullivan.”
The word “association,” evidently refers to the common meetings of
the church.
This first building was a box like structure 42 ft square with
double rows of ordinary windows, like a two storey residence; the
lower tier had segment tops. The first pulpit was of the stilted
sort with sounding board over it, as was the fashion in those days.
The cost of the building was about $2000.00. In this building
consisting of a single room were conducted all the services of the
Church and Sunday School. In the course of years, as other
denominations provided places of worship the building came into the
hands of the Baptists exclusively. This was the home of the Church
for forty-four years.
The following is a description of the second meeting house. The
building was in rectangular form, 80x45 ft, with basement vestry 40
ft square, and was surmounted by a tower and spire which reached the
height of 130 ft This Church was dedicated June 7th, 1863.
It cost $8,000.00, and seated 600. The spire was found to injure the
building, and was removed in 1874. At the back of the pulpit, was a
pipe-organ, with ascending seats for the choir, Major J. A. Black
rendering his services as organist and choir leader gratis for
thirty years. At the opposite end of the audience room was a
crescent shaped gallery, with seats for one hundred and fifty. At
the head of each window was the figure of a descending dove, a
gentle reminder of the descent of the Holy Spirit upon our Gracious
Lord at His Baptism. The acoustic qualities of this Church were such
that the lightest intonations of the preacher’s voice were
distinctly audible at the farthest part of the building. There were
many notable gatherings during the thirty years this building was
occupied. There being no hall in town capable of containing a large
audience the Trustees were frequently called upon to open the doors
for temperance and other lectures. There was one assemblage of
historical interest, when a special session of the Convention of the
Maritime Convention was held May 12, 1875. The occasion was to
decide where the Baptists should concentrate their Foreign Mission
forces. Some desired to labor among the Siamese, or among the Karens
who lived in Siam. Others strongly urged that we continue to labor
in Burmah; while a third party urged that the Baptists of the Lower
Provinces unite with the Baptists of Ontario, in their endeavour to
win over to Christ the Telugus in British India. After a discussion
lasting from 4 p. m. Wednesday till Friday at noon, it was decided
that our Missionaries be instructed to occupy a part of the Telugus
field, acting in harmony with our brethren in Ontario and Quebec.
This accordingly has been our Foreign Mission field ever since. This
church was removed in 1894 to a site in the rear; turned into a
musical hall; burned down August 2nd, 1908.
The congregation was increasing, and more accommodation was called
for. After much deliberation, it was decided to erect a substantial
structure equipped with all modern facilities for carrying on Church
work. With quarries of sandstone near the town there could be no
long hesitation in deciding of what material to build. The result is
the present Church fronting on Victoria Street on the old site in
the heart of the town. The lecture room was opened for worship March
10th, 1895. This is on a level with the main audience-room, with
which it is connected by folding doors. This church occupies the
whole of the site of the two former edifices. Easy staircases at
front and rear lead to the second storey of the lecture room, where
are rooms for the different Classes. There are also rooms for the
Ladies’ meetings on the ground floor, and cosy corners in the towers
which are utilized by the teachers. The Baptistery is at the side of
the pulpit in full view of the Congregation. The windows of chaste
design mellowing the light, are restful to the eye of the
worshippers, the seats are comfortable without the aid of cushions,
and the whole effect is inspiring.
To the above account of the meeting place must be added the three
other church buildings, one at Warren, and one at Salem, one at
Amherst Point. Regular services are held in these places by the
assistant pastor. Each has a Sunday School and social services are
held weekly. With the chapel in the southern part of the town, the
total is five congregations.