Part 2

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.