Part 3

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.

THE MEANING OF ALL THIS.