i
REV. JOHN MacLeod
HLcclL
HISTORY OF
PRESBYTERIANISM
ON
PRINCE EDWARD ISLAND
BY
REV. JOHN MACLEOD
Presbyterian Colleges
Sermons by Pioneer Ministers on P. E. Island
Nearly a Century Ago
1904
THE WINONA PUBLISHING COMPANY
CHICAGO, ILL. WINONA LAKE, IND.
-)-€
COPYRIGHT 1904
BY
THE WINONA PUBLISIHNG COMPANY
BX
CONTENTS.
Chapter.
Page.
Introduction . _ - -
5
I.
General Remarks . - . -
7
II.
Princetown and Bedeque
13
III.
New London and Cavendish
20
IV.
Richmond Bay and Alberton -
29
V.
New London South and Granville
39
VI.
Strathalbyn . _ - -
48
VII.
Cove Head, St. Peters and Bay Fortune
56
VIII.
St. Peters, Bay Fortune and Souris -
63
IX.
St. Peters and Brackley Point Roads
70
X.
Georgetown . . - -
78
XL
Brookfield, and Clyde and West Rivers -
84
XII.
Murray Harbor . - - -
91
XIII.
Wood Islands - - - - -
^ 98
XIV.
Belfast
103
XV.
Valleyfield
III
XVI.
Dundas . _ - - -
117
XVII.
Tryon and Bonshaw _ . -
122
XVIII.
St. James' Church, Charlottctown -
128
XIX.
Free Church, Charlottetown
^37
XX.
Zion Church, Charlottetown
142
XXI.
Orwell and De Sable . - -
154
XXII.
Presbyterian Colleges _ - -
164
XXIII.
Sermon by Rev. Dr. Keir
177
XXIV.
Sermon by Rev. Geo. Sutherland, D. D.
214
XXV.
Sermon by Rev. Donald McDonald
221
XXVI.
Sermon by Rev. R. S. Patterson, M. A.
247
XXVII.
Sermon by Rev. William McGregor
259
XXVIII.
Sermon by Rev. Robt. Laird, Princetown
271
INTRODUCTION.
A task of such importance as that of describing
the firm rooting and sturdy growth of Presbyterian-
ism in Prince Edward Island falls very appropri-
ately to one for so many years prominent in the
religious councils of the community.
Mr. MacLeod's first charge was at Richmond Bay,
but his labors for the twelve years succeeding 1859
were in Nova Scotia. He was called from his pas-
torate at New Glasgow to shepherd the large flock
of Zion Church at the insular capital, Charlottetown,
where he was inducted on July 19, 1871, For eight-
een years his labors in this field, though modestly
touched upon by his pen, deserve a generous part
in this history. For the same period he was con-
tinuously the clerk of Presbytery,
In June, 1889, Mr. MacLeod resigned his pas-
torate at Zion and crossed the great American con-
tinent to Vancouver to take charge of a small band
of Presbyterians organized into a preaching station
by Puget Sound Presbytery. Soon this station was
received into the Canadian Presbytery, organized
into a congregation with Mr. MacLeod as pastor
and erected a Zion Presbyterian church. Both this
and the First Church being in debt, the two pastors,
Messrs. Meekle and MacLeod, resigned so that the
two churches might unite and pay their obligations.
Since then Mr. MacLeod has been laboring as an
ordained evangelist within Presbyterial bounds with
a vigor and energy scarcely diminished with age.
The preparation of this book has been to him a
labor inspired by the true historian's motives and
guided by the historian's zeal for accuracy.
O. R. W.
HISTORY OF PRESBYTERIANISM
ON
PRINCE EDWARD ISLAND.
CHAPTER I.
GENERAL REMARKS.
Prince Edward Island, originally called the Island
of St. John, lies south of the Gulf of St. Lawrence,
and is separated from Nova Scotia and New Bruns-
wick by the Straits of Northumberland, a channel
varying in width from seven to forty miles. The
narrowest point is between Cape Traverse, P. E. I.,
and Cape Tormentine, N. B. Between these two
points the ice-boats with mails and passengers cross
when winter navigation by other means is impos-
sible. This also is the route of the contemplated
tunnel or subway between the island and the main-
land. The length of Prince Edward Island is one
hundred and fifty miles and its breadth varies from
three to fifty miles. It contains an area of two
thousand one hundred and forty square miles, or
about 1,400,000 acres. The surface of the country
is, generally speaking, very level. The central part
of the island province is somewhat undulating,
forming a succession of ridges which present a most
agreeable variety of hill and dale. The scenery,
History of Presbyterianism
though not grand, can scarcely be excelled for pic-
turesqueness and beauty.
The soil is light and sandy, of a reddish color,
and is very fertile. It is remarkably free from stone
and is everywhere easily cultivated. It is peculiarly
adapted for raising grain, roots of all kinds, fruits,
etc., but for grazing purposes it is not equal to
some of the other provinces.
The French were the first settlers of the island,
and not a few of their descendants are at the present
day to be found in the settlements of Miscouche,
Rustic© and Tignish.
In the year 1758, at the capitulation of Louisburg,
the colony fell into the hands of the British, who
were confirmed in their possession by the treaty of
1763. In the year 1770 Prince Edward Island ob-
tained a government of its own, having until that
date constituted a part of the government of Nova
Scotia. The whole province is divided into sixty-
seven lots or townships of about 20,000 acres each.
The British government originally granted nearly
all the soil of the island to non-residents, mostly
officers of the army and navy who had served in the
French war and, on account of service rendered,
considered themselves entitled to the grant. These
proprietors for many years refused to sell their land,
preferring rather to lease it and collect taxes from
the tenants. Recently, however, the local govern-
ment purchased the land from the proprietors, sold
it to the farmers on easy terms and furnished them
with good freehold titles to their farms. The op-
8
On Prince Edmjard Island
pressive landlord system which so long prevailed in
this province not only interfered with the prosperity
of the country, but kept away the best class of im-
migrants, who under different conditions would
have made their home in the Garden of the Gulf and
done much to advance the prosperity of the country.
The early settlers of the province endured great
hardships and privations. The length and severity
of the winters, the scarcity of provisions, and their
complete isolation from the mainland, reduced them
to such straits that, it is said, upon one occasion at
least, in order to preserve life, human flesh was eaten.
In the year 1771 a number of immigrants arrived
from Argyleshire and settled at Richmond Bay, and
during the following year another lot arrived from
the same place and settled in Malpeque, now called
Princetown. About the same time a considerable
number of Highland Catholics arrived and took up
their abode in Tracadio. In 1774 and 1775 an ad-
ditional number arrived from Perthshire and settled
in Cove Head and St, Peters, while others who ar-
rived about the same time from Morayshire settled
in Cavendish, and a considerable number from Dum-
frieshire settled in Georgetown and surrounding
places. After the restoration of peace in 1784, Be-
deque received a considerable number of American
Loyalists. At this date, however, the number of
settlers was few and these were widely scattered.
The late Rev. James McGregor, D. D., of Pictou,
Nova Scotia, was the first Presbyterian missionary
to visit Prince Edward Island. His first visit was
History of Presbykrianism
made in the year 1791, one hundred and thirteen
years ago, and the journey was repeated as often as
his arduous labors on the mainland would admit. On
each of these missionary tours he visited, preached
and administered the sacraments in all the principal
settlements. After the arrival and settlement of
Rev. John Keir at Malpeque, and of Rev. Peter
Gordon at St. Peters, Dr. McGregor's visits to
Prince Edward Island became less frequent, his
time being fully occupied on the mainland.
At the time of Dr. McGregor's first visit to Prince
Edward Island there was only one road in the whole
province, viz. : from Charlottetown to Cove Head,
a distance of fifteen miles. This road led along the
north shore, and travellers were ferried across the
numerous creeks in canoes, or dug-outs, and their
horses, if they had any, swam after them. On the
occasion of his first visit the doctor spent three
weeks amongst the people of Princetown. During
his first sermon, which was delivered in the Gaelic
language, many of the people refused to sit down,
but stood in groups talking and laughing as though
at a picnic party. At the second discourse, which
was in English, they were more orderly. These
were the first sermons many of the people ever
had heard. On this occasion Dr. McGregor bap-
tized over sixty children.
In this place the doctor had a visit from a couple
who were not enjoying that matrimonial harmony
which makes life happy. They hinted to the doctor
their suspicion that all their trouble arose from the
10
On Prince Echvard Island
fact that they had been married by a magistrate
and expressed a wish that he would marry them
properly. He asked them to stand up before him,
and, while not performing the marriage ceremony,
he spoke to them on their mutual duties and obliga-
tions, prayed with them and expressed the hope that
hereafter they would live together in peace and har-
mony, and tradition says that during the remainder
of their days they enjoyed a fair share of connubial
felicity.
Another incident, the truth of which is authenti-
cated by the grandchildren of the principal parties
concerned, illustrates the primitive simplicity of the
manners and habits of the early settlers of the coun-
try. The narrative as told to the writer by one of
the grandsons, an intelligent and highly respected
young man, in the western part of the island, follows,
only the names being changed: "On a cold win-
ter's night Sandy McLure hitched his team to Mal-
colm McRae's gate and went in to warm himself
before crossing the Bay, a distance of nine miles.
McRae put up and fed the oxen, for the team con-
sisted of a yoke of oxen and a sled. He then at-
tended to the wants of the driver, supplying him
with a good stifif glass of Scotch. Under the ex-
hilarating influences of the draught Sandy became
very communicative, and in a great secret told
his host that he was on his way to B. to marry Jean
Brown, After another drink or two Malcolm per-
suaded this prospective groom to lie down and rest
and start early in the morning. No sooner had
II
History of Presbytertanism
Sandy gone to sleep than Malcolm, who had matri-
monial designs on the same lady, set off on his
journey, crossed the ice, reached the house of his
intended, proposed marriage and was accepted. The
parson living near by, the two were soon made one.
About this time Sandy McLure put in an appear-
ance and was sorely grieved to find that his friend
Malcolm had won the prize. Jean was gone. But
here comes Mary, her milk pail in hand and her
cheeks glowing with the cold, frosty air, and, taking
in the situation, said : 'Why, Sandy, mon, what's the
use o' greeting; ain't I just as good as Jean? Will
you hae me?' The bargain was made and the min-
ister got another fee." The descendants of Malcolm
and Sandy are numerous, intelligent and highly re-
spected, some of them filling honorable positions
both in church and state; one of them an honored
minister in the Presbyterian church in Canada, two
of them successful missionaries in the foreign field,
and two of them members of Parliament.
12
On Prince EdTvard Island
CHAPTER II.
PRiNCEjTowN AND be;de;que;.
The Rev. John Keir, the second Presbyterian min-
ister to settle on Prince Edward Island (Rev. Peter
Gordon having been settled a year earlier at St.
Peters), arrived from Scotland in the autumn of
1808. He had been sent out specially to minister to
the Presbyterians in Halifax, Nova Scotia, but the
necessities of Prince Edward Island were so urgent
that he was sent thither immediately on his arrival
at the former place. In the spring of 1809 he was
called to Princetown. He accepted the call, and in
June, 1 8 10, he was ordained and inducted into the
pastoral charge of that congregation. The ministers
who took part in the ordination services were Revs.
James McGregor, Thomas McCulloch, Duncan
Ross and John Mitchell. The ordination of a min-
ister being an event that never before had taken
place on Prince Edward Island, nearly the whole
population of Richmond Bay, Bedeque, Cavendish,
and New London, as well as of Princetown, were
present on that occasion. The services were con-
ducted partly in Gaelic and partly in English. It is
doubtful if at the present time there is one man in
the congregation of Princetown who could under-
stand a sermon in the Gaelic language. At the time
of Mr. Keir's settlement the whole of Prince county
and a part of Queens county may be said to have
13
History of PresbyterUnism
constituted his parish. Though the country at that
date was sparsely settled, yet such an extensive field
involved a vast amount of physical toil, for it must
be remembered that there were then almost no roads,
very few horses and carriages, and almost none of
the travelling comforts and luxuries now enjoyed
by the more highly favored but hard working clergy
of the present day. These early pioneers, notwith-
standing their trials and privations were happy in
the service of their Master, having learned "to en-
dure hardness as good soldiers," without murmur-
ing at their lot.
In the year 1819 Richmond Bay and Bedeque
were disjoined from Princetown and were min-
istered to by Revs. Andrew Nichol and William
McGregor, successively, until the autumn of 1825,
when Bedeque was formed into a separate congre-
gation and called Rev. Robert Sim Patterson, M,
A. The call was signed by thirty-two members and
by twenty-eight adherents. Mr. Patterson was or-
dained and inducted into the pastoral charge of Be-
deque on 22nd March, 1826. The congregation be-
ing small and widely scattered was unable to give
their minister a large salary or even that neces-
sary for a comfortable living, but Mr. Patterson
with true apostolic zeal and self-denial helped the
people to bear their burdens, teaching school and
laboring with his hands that he might be the less
burdensome to them and that they might enjoy the
blessing of a preached gospel. In the latter part of
his ministry the congregation had so increased in
14
On Prince Edivard Island
numbers and in wealth that they were able to min-
ister to the comfort of their pastor. Though his
stipend never was large, yet for many years he gave
the one-tenth, and for the last few years of his min-
istry the one-fifth, of his annual income for religious
and benevolent purposes. Rev. Mr. Patterson
seemed to be like the man of whom Bunyan wrote :
"There was a man and some did count him mad.
The more he gave away the more he had."
Mr. Patterson continued to preach regularly until
the Sabbath before his death, which took place in
September, 1882, in the fifty-eighth year of his
ministry. This was perhaps the longest unbroken
pastorate in one congregation in the history of the
Canadian church. His jubilee was celebrated in
1875.
Mr. Patterson was one of the first students edu-
cated in the old Pictou Seminary, and he, together
with the late John McLean and John L. Murdoch,
was sent to Glasgow, Scotland, when, after the
necessary examination, they each received from the
university of that city the degree of M. A., and
were licensed to preach the gospel. On their ar-
rival in Scotland these three young men called upon
a minister to whom they had letters of introduction.
After a few minutes' conversation he called his wife,
Mrs. Brown, to come and see the three young
preachers who had just come from America. On
entering the room she lifted up her hands in aston-
ishment, saying, "Aye, mon, they're no' black."
15
History of Presbytertantsm
During his whole Hfe Mr. Patterson was a diH-
gent student. As an evidence of this fact, after he
was seventy years of age he studied and became
quite proficient in the Spanish language. He was
an earnest and faithful preacher and pastor, a man
of genuine piety, greatly beloved not only by his
congregation but by all who knew him.
After a few months' vacancy Bedeque called Rev.
William Scott, of the north of Ireland, a student of
the celebrated Dr. Cook. Mr. Scott, like his vener-
able predecessor, Mr. Patterson, was an able and
earnest preacher, abundant in labors and highly es-
teemed by a devoted and intelligent people. His
ministry in Bedeque, extending over several years,
was crowned with much success ; but the field being
large and scattered, involving a large amount of
physical toil, Mr. Scott, whose health was not very
robust, was compelled to resign his charge of the
congregation. Mr. Scott was succeeded by Rev.
Wm. Tufifts, who, beside Bedeque, had charge also
of Summerfield. Having youth and mental and
physical vigor on his side, he ministered to this large
and scattered field for about seven years with great
success, when he accepted a call to a charge in On-
tario, and Bedeque again became vacant. The next
minister settled over that field was Rev. William
McCulloch Thompson. After a short pastorate he
was succeeded by Rev. R. S. Whidden.
Let us now return to Princetown. This congre-
gation under the able and faithful labors of Rev.
Dr. Keir continued to prosper morally, spiritually
i6
On Prince Edivard Island
and financially, until it became the model congrega-
tion of the Presbytery, and not a few are of the
opinion that it holds that enviable position up to
the present time. In the year 1846 Dr. Keir was
by the Synod of the Presbyterian church of Nova
Scotia appointed to the honorable and responsible
position of Professor of Theology, a position which,
for many years, had been ably filled by the late Rev.
Thomas McCulloch, D. D. This appointment neces-
sarily added greatly to the labors of the doctor,
whose powers for many years had been taxed to
nearly their utmost capacity. His theological lec-
tures were carefully written and were the result
of much reading and of close study. The course of
lectures extended over four years of two months
each year. During the theological sessions his
pulpit was supplied by the members of the Presby-
tery. Dr. Keir's jubilee took place in the month of
June, 1857, and the large gathering from all parts
of the province and from neighboring provinces
gave evidence of the high esteem in which the ven-
erable doctor was held by the church generally. In
the following year, 1858, while attending a meeting
of the Synod in Truro, Nova Scotia, he died sud-
denly, in the seventy-ninth year of his age and in
the fifty-first of his ministry in Princetown. As a
man, as a Christian, as a minister of Jesus Christ,
as Professor of Theology, as President of the Board
of Foreign Missions, and in all the various relations
of life. Dr. Keir deservedly stood high in the esti-
mation of his brethren and of the whole church.
17
History of Presbyter iantsm
Dr. Keir was succeeded in the pastorate of
Princetown by Rev. Robert Laird, one of his own
theological students, who was ordained and inducted
on 1 2th June, i860. Here Mr. Laird continued to
labor for nineteen years with diligence, ability and
success. It was during his ministry that the station
at Kensington, then called Barrett's Cross, was taken
up. Every alternate Sabbath for several years, Mr.
Laird, after preaching twice in Princetown, gave a
third service at Kensington. Being a central place,
on the line of railway and surrounded by a wealthy
farming country, this little village grew rapidly, so
that where at the time the writer first passed
through that place there were only two dwelling
houses, and one of them a country tavern, there is
now a thriving town, with a large and prospering
business and three large, handsome churches, Pres-
byterian, Episcopalian and Methodist, all well filled.
In October, 1879, Mr. Laird's resignation of the
pastorate of Princetown was accepted, and on 30th
June, in the following year, Mr. George McMullan,
B. A., was ordained and inducted as pastor of this
congregation. For fifteen years Mr. McMullan was
the esteemed pastor of Princetown, when failing
health compelled him to resign. After remaining
vacant for a few months. Rev. J. M. Fisher of New
Brunswick was called an^^. settled over this congre-
gation, he being their fourth minister within a period
of eighty-seven years.
The first Presbytery of Prince Edward Island
was, by deed of the Synod of the Presbyterian
18
On Prince Echoard Island
church of Nova Scotia, formed on nth October,
1 82 1, and held its first meeting in the house of
Archibald Campbell, Esq., Lot 16, and consisted of
Rev. John Keir, moderator, Robert Douglas, the
grandfather of Professor Falconer, of Halifax,
William McGregor, ministers, and Mr. Edward
Ramsay, ruling elder. Mr. Douglas was clerk of
the first Presbytery of Prince Edward Island.
19
History of Preshyterianism
CHAPTER III.
NEW LONDON AND CAVENDISH.
Cavendish is one of the oldest settlements in the
province. Its first settlers came from Moroyshire,
Scotland, about the year 1774. For about twenty-
two years these early settlers were without regular
gospel ordinances; but they had not forgotten the
early religious training they had received in the
pious homes of their youth. The greater part of
them regularly observed the worship of God in their
families, and they, as well as the people of Malpeque
and Bedeque, carried their little children all the way
to Charlottetown that they might receive baptism at
the hands of that beloved servant of God, the late
parson Des Brisay of the Episcopal church. He had
been brought up a Presbyterian and he baptized their
children according to the Presbyterian form. He
was a liberal-minded Christian and generously gave
the use of his church to Presbyterian ministers and
even invited them to preach for him, he going
through the Church of England service.
The first Presbyterian minister who visited and
preached in Cavendish was the late Rev. James Mc-
Gregor, D. D. On Wednesday, July 16, 1806, the
doctor preached in the house of Mr. Simpson,
grandfather of Rev. Allan Simpson, late of Park
Street church, Halifax. His text was Ezek. xxxvi :
31. On the following day he preached two dis-
20
On Prince Ed'ward Island
courses on Gal. ii 130 in the house of Mr. Cozens,
New London. He visited and preached in these
settlements twice between this period and the settle-
ment of Dr. Keir in Princetown, in 1810, and that
of Rev. Mr. Pidgeon in St. Peters, in 181 1. After
the settlement of these two faithful sentinels, one in
the east and the other in the west, Dr. McGregor's
missionary labors were confined almost exclusively
to his extensive field on the mainland.
Rev. John Keir from the time of his settlement in
Princetown gave a part of his services to Cavendish
and New London; having, however, the whole of
Prince county and a part of Queens under his pas-
toral oversight, the amount of supply given to Cav-
endish and New London must have been very
limited indeed. But a congregation composed
largely of such men as the McNeills and the Lairds,
the Lockerbys and the Simpsons, when they had no
settled minister were well able to conduct intelli-
gently, amongst themselves, religious services, and
did so until they obtained a pastor of their own.
Having constituted a part of Mr, Keir's charge
for twenty years, Cavendish and New London were
organized into a separate and distinct congregation
on 1 6th June, 1826. On the same day moderation in
a call was granted to this new field which resulted in
favor of Mr. Hugh Dunbar, who accepted the in-
vitation, and was ordained and inducted as their
pastor on 27th March, 1827. The ministers taking
part in the ordination and induction services were
Revs. John Keir, Robert Douglas and R. S. Patter-
21
History of Presbyierianism
son, M. A. Mr. Dunbar after eight years of faith-
ful service resigned his charge of this field and took
charge of a school in Summerfield. On the Sab-
bath days he preached to the Presbyterian families
in that settlement and in a short time succeeded in
erecting a comfortable place of worship and in
gathering together quite a number of families who
now constitute an important section of the congre-
gation of Clifton and Granville. In the year 1858,
Mr. Dunbar was taken suddenly ill and died between
his own dwelling and the schoolhouse in which he
had so long and faithfully labored. Mr. Dunbar was
a good scholar, a man of more than ordinary ability,
an able and instructive preacher, as will be readily
admitted by those who have heard him or have read
his published sermons, and was, above all, a pious,
consistent and devoted servant of God.
The next minister settled in Cavendish and New
London was the late lamented Dr. John Geddie. He
was ordained and inducted over this charge on 13th
March, 1838. The call to Dr. Geddie was signed by
thirty-four communicants and by seven adherents.
Rev. Robert Douglas preached the ordination ser-
mon from II Kings iv:9, 10; Rev. John Keir ad-
dressed the minister, the Rev. William McGregor
addressed the congregation, and Rev. R. S. Patter-
son, M.. A., preached the concluding sermon.
Mr. Geddie, though his bodily presence was weak,
was a man of indomitable energy, firmness and de-
termination, and he immediately entered upon his
congregational work with unusual energy and de-
22
On Prince Edward Island
votion. Though from early life his heart was set
on foreign mission work, he was yet one of the most
devoted and zealous of home workers. He was
abundant in labors, and there was ample scope for
his eneriges, for the whole island was little more
than a mission field. His zeal was, by the blessing of
God, the means of infusing new life in his co-pres-
byters with regard to church work both at home
and abroad. At a time when railroads were not
thought of, and when there were neither the com-
forts nor conveniences of travel that there now are,
he traversed the whole island, visiting every settle-
ment in which Presbyterian families were to be
found, and never allowed cold or storm to interfere
with the fulfilment of his appointments. He was
always a welcome visitor. Even his old horse, Samp-
son, for his master's sake was always welcome to
the best the stable could afford. Mr. Geddie's gentle
and kindly nature secured for him the warm attach-
ment of old and young not only in his own congre-
gation, but wherever he was known. He formed a
missionary society in his own congregation in 1837,
and through his influence missionary societies were
formed in all the congregations of the Presbytery,
and their first contributions were sent to the London
Missionary Society.
In 1844 the propriety of undertaking the support
of a foreign missionary amongst the heathen was
brought before the Synod of the Presbyterian
church of Nova Scotia by Mr. Geddie in the form of
an overture. It was sent down to Presbyteries to
23
History of Presbyteriantsm
report at next meeting of Synod. When, in 1845,
the Synod did resolve to undertake the work, and
advertised for a missionary, the Rev. John Geddie
(who had been dedicated to foreign mission work by
godly parents, as an expression of gratitude to God
for sparing their child's life in a case of severe ill-
ness) offered his services, which were accepted.
This of course, led to his separation from his con-
gregation, which took place on 20th October, 1845.
Though his people were warmly attached to him,
and would gladly have retained his services, yet from
a sense of duty to the benighted heathen, and in the
spirit of obedience to the will of the Great Head of
the church, they consented to part with their beloved
pastor, and followed him with their kind wishes and
earnest prayers in his work of faith and labor of love
amongst the perishing heathen. Thus from this little
island there went out the first Canadian missionary
to the heathen, and one of the most successful, for
he could say, "When I landed on Aneiteum there
was not a Christian, and before I left there was not
a heathen, on the island."
After Mr. Geddie's departure to the foreign field
Cavendish remained vacant for about four years,
receiving during that time such supply as Presby-
tery was able to give them. In March, 1848, they
called Mr. Joseph Handyside, a gifted and popular
preacher who had just come out from the U. P.
Church of Scotland, but Mr. Handyside was taken
suddenly ill in Pictou, and being of a delicate con-
stitution, he sank rapidly into a decline and passed
24
On Prince Edtuard Island
peacefully into that "rest which remaineth for the
people of God." In 1849 they called Rev. George
Patterson, but were again disappointed, Mr. Patter-
son having accepted a call from Salem church. Green
Hill, N. S. In the following year Mr. Isaac Murray
accepted an invitation from the congregation of
Cavendish and New London, and on i6th January,
1850, was ordained and inducted as their pastor.
The call to Mr. Murray was signed by one hundred
and one communicants and by forty-one adherents.
Rev. R. S. Patterson, M. A., preached the ordina-
tion sermon on the words, "That the man of God
may be perfect." Rev. John Keir addressed the
minister and Rev. J. C. Sinclair the congregation.
Rev. Isaac Murray's pastorate in this large and in-
teresting field extended over a period of twenty-
eight years. A good scholar, a close student, and a
man of more than ordinary ability, his sermons were
always of a high order and were duly appreciated by
an intelligent people. Mr. Murray was a teacher
as well as a preacher. In recognition of his scholar-
ship and of his ability both as a preacher and as a
writer the degree of D. D. was conferred upon him
by one of the leading colleges in the United States.
Faithful in the performance of his pastoral work
and in all the duties of his office, his labors were
crowned with much success and his congregation
rapidly improved under his faithful ministry.
But Dr. Murray's labors were not confined to his
own congregation. Having youth and energy in his
favor, while many of his co-presbyters were some-
25
History of Presbyierianism
what advanced in years, a large share of the work
of the Presbytery fell to his lot. He also took a deep
interest in education, was for many years a member
of the board of education, and prepared a number
of young men for entering college, several of whom
now occupy prominent places in the church ; e. g.,
Rev. Allan Simpson, the popular pastor of Park
Street church, Halifax; Rev. L. G. McNeill, the able
and eloquent pastor of St. Andrew's church, St.
John, N. B., ; Rev. Andrew Lockerby of the United
States, Rev. George Laird of Manitoba, Hon. David
Laird, ex-Governor of the Northwest Territories,
Rev. Charles Fraser and many others. On 30th Oc-
tober, 1862, Rev. Dr. Murray resigned the charge
of the New London section of his congregation and
gave his whole time to Cavendish, New Glasgow
and Rustico, until nth July, 1877, when he accepted
a call from the united congregation of New London
north and south. Here the Doctor remained for
about one year and a half and accepted a call to
Prince Street Presbyterian church, Charlottetown.
Here Dr. Murray laboured with his well-known
ability for several years, when he accepted a call
from Thorburn, N. S. The Doctor was soon after
called to an important congregation in Sydney, Cape
Breton, where, with much ability, energy and suc-
cess, he continued to preach the gospel and discharge
his pastoral duties until in the forty-seventh year of
his ministry, in July, 1896, he felt himself justified
in resigning his charge and retiring from the active
duties of the ministry.
26,
On Prince Eckvard Island
After the retirement of Dr. Murray from the pas-
torate of Prince Street church, Charlottetown, the
congregation disbanded, there not being room in the
city for three Presbyterian churches. Some of the
Prince Street famihes united with St. James' church
and the remainder with Zion church.
In New London North and Summerfield, before
the union of North and South New London under
Dr. Murray, the Rev. Alexander Cameron of Nova
Scotia was settled and for about nine years dis-
charged with great fidelity all the duties of the pas-
torate. The successor of Mr. Cameron in this field
was Rev. W. A. Mason, B. A. He was inducted on
the 9th February, and his resignation was accepted
on 1 6th August, 1887. New London North was
then united with Kensington and placed under the
care of Rev. J. McLeod, M. A., and Summerfield
was united with Bedeque under the care of Rev.
Wm. Tuffts.
Cavendish, New Glasgow and Rustico, after be-
ing a few months vacant, gave a unanimous call to
Rev. Wm. P. Archibald, M. A., which he accepted.
The call was signed by 146 members and by a large
number of adherents. Mr. Archibald was inducted
on 6th March, 1878, and for eighteen years he con-
tinued to discharge all the duties of his office with
fidelity and with a large measure of success. Mr.
Archibald's labors were highly appreciated by his
congregation, which is one of the most intelligent in
the Presbytery. As a recognition of Mr. Archi-
bald's scholarship and of his attainments in his pro-
27
History of Presbyterianism
fessional studies, he had conferred on him the de-
grees of Master of Arts and Bachelor of Divinity
by his alma mater. Having accepted a call to a con-
gregation in Nova Scotia in 1896, his connection
with the congregation of Cavendish was dissolved.
Mr. Archibald was succeeded by Rev. Mr. Robert-
son, followed in December, 1899, by Rev. M. H.
Mcintosh, B. A.
28
On Prince Edivard Island
CHAPTER IV.
RICHMOND BAY AND ALB^RTON.
This congregation, like Bedeque, Cavendish and
New London, originally formed a part of Rev. Dr.
Keir's extensive charge. The first minister settled
at Richmond Bay after its separation from Mal-
peque was Rev. Andrew Nichol, a preacher from the
Associate Synod of Scotland. Rev. James Mc-
Gregor, D. D., of Nova Scotia assisted at his ordi-
nation and induction in the year 1819. Mr. Nichol
died after one year's service ; and so unexpected was
that event that his congregation had assembled to
hear the gospel from his lips at the very moment
his spirit entered the portals above. In the year 1821
Rev. William McGregor succeeded Mr. Nichol in
the pastorate of Richmond Bay. His ministry in
that congregation extended over a period of twenty-
six years, when on 15th July, 1847, his resignation
was accepted. Mr. McGregor was a preacher of
great earnestness and of more than ordinary power,
— a man of. deep and genuine piety, and greatly be-
loved by his brethren.
After a vacancy of nearly six years they called
Rev. J. M. MacLeod, who was licensed on 5th Jan-
uary and ordained and inducted on 9th November,
1853. The charge then extended from Lot 11 in
the West to Traveller's Rest, a distance of thirty-
three miles. The two principal stations were Lots
29
History of Presbyterianism
14 and 16. In each of these places there was a com-
fortable church. In these two places, according to
the custom of olden times, nothing less than two dis-
courses with about fifteen minutes' intermission
would satisfy the people ; and if a discourse did not
occupy an hour in its delivery it was hardly worth
going to hear. The other preaching stations were
St. Eleanors, in the Court House; Summerside, or
Green's Shore, as it was then called, and Traveller's
Rest. On the east side of Grand river were Tyne
Valley, Lot 11 and Egmont Bay. In order to give
these stations as frequent supply as possible, the
preacher, after giving two discourses of the ortho-
dox length in the church at Lot 16, gave a third
service at Summerside and a fourth in the Court
House at St. Eleanors. On the west side of Grand
River the services were the same as on the east, viz. :
two sermons in the church near Port Hill, one at
Tyne Valley and one at Lot 11 or at Egmont Bay.
On every alternate Sabbath, Rev. R. S. Patterson
preached at Summerside in the afternoon. At that
time, 1854, there were only about one dozen dwell-
ing houses in Summerside, and neither church nor
schoolhouse. When the writer commenced holding
services at Summerside a room in a private house
about twelve feet square held all the church-going
people in the place. Soon it was found necessary to
move into a larger building, a new school house
which had just been built; that becoming over-
crowded, a hall was provided. In 1859 the Rev. Mr.
Patterson and the writer purchased the site of the
30
On Prince Ed^ivard IsUnd
present church. About this time a call from New-
port, Nova Scotia, which Mr. MacLeod accepted,
left the congregation of Richmond Bay vacant. Dur-
ing this vacancy, extending from June, 1859, to
August, 1862, the congregation was divided into two
charges, and on the last named date Rev. William
R. France was ordained and inducted over Lot 16
and Summerside. The West Side of Richmond Bay
remained vacant until February, 1865, when Rev. J.
D. Murray became the pastor. After the lapse of
two years Mr. Murray's resignation was accepted,
and Rev. Robert Gumming was settled in this field
and continued to labor there with great acceptance
and success until January, 1872, when he accepted a
call to Knox church, New Glasgow, N. S.
During Mr. France's pastorate in Summerside the
new church was finished and filled, and the congre-
gation in a healthy and prosperous condition, but
Mr, France having accepted a call to another charge,
Summerside became vacant. Presbyterianism from
the first took the lead in Summerside and the blue
banner still holds the foremost place. This may be
accounted for partly by the fact that the surround-
ing country of which Summerside is largely made
up is mostly composed of Scotch Presbyterians ; and
partly by the able, faithful and judicious minis-
trations of Revs. W. R. France and Neil McKay,
who labored, the former about ten, and the latter
about thirteen, years in that congregation. So rap-
idly did the cause in Summerside advance that at
the time of Mr. France's translation to Mount Stew-
3i
History of Preshyierianism
art, they, feeling able to support a minister alone,
sought and obtained separation from Richmond Bay
East, and secured the services of Rev. Neil McKay
of St. David's church, St. John, N. B., who after
thirteen years of successful labor accepted a call to
St. John's church, Chatham, N. B. Rev. Mr. Mc-
Kay was succeeded by Rev. P. Gerrior, whose resig-
nation, after one year, was accepted. He was suc-
ceeded by Rev. Mr. Dickie, whose pastorate ex-
tended over a period of six years. Both as a pas-
tor and as a preacher Mr. Dickie stood very high in
the estimation of his people, and there was deep sor-
row and regret when his resignation was accepted.
Mr. Dickie went from Summerside to Windsor,
Nova Scotia, where he still ministers to the large
and intelligent congregation of St. John in that
town. The next pastor of Summerside was Rev.
Mr. Dill, who was succeeded by the present able and
popular pastor. Rev. Dr. Smith. Lot i6, or Rich-
mond Bay East, now thrown off by Summerside,
was joined with Richmond Bay West in 1873 and
formed into one congregation, of which Rev. Henry
Crawford became the pastor in 1874. Mr. Craw-
ford continued pastor of this extensive field until
1881, when his resignation was accepted, and the
congregation was again divided into two : Richmond
Bay East and Richmond Bay West. Over the for-
mer Rev. Archibald Beacon was settled in Decem-
ber, 1886; and over the latter, Rev. Thomas Corbet,
whose congregation was composed of Tyne Valley,
Egmont Bay and Lot 11. This field prospered
32
On Prince Eckvard Island
greatly during the ministry of Mr. Corbet, which
lasted for seven years, when his resignation was ac-
cepted on 26th March, 1893. After a vacancy of
about two years Mr. Malcolm McKenzie succeeded
Mr. Corbet in Tyne Valley. Mr, Brown's resigna-
tion of Richmond Bay East was accepted in 1888;
Mr, J. R. McKay was his successor.
In 1850, Alberton, West Cape, Montrose and Tig-
nish, indeed the whole of Prince county west of
Lot II, constituted one congregation and was un-
der the charge of Rev. John C. Sinclair. Though
the field was large the population was sparse, there
being only fifty-seven families all told. Though
Tignish was only twelve miles from the nearest
church, viz., Alberton, or the Dock church, as it
was then called, it took the people of that settlement
three days to go to church and return home. They
started on Saturday morning, and traveled around
the shore until they came to Montrose River, Over
this river they were paddled in a log canoe, their
horses swimming after them. They then pursued
their journey on to the Dock, where the old church
stood. Here they spent their Sabbath and on Mon-
day retraced their steps. The old church at the
Dock was capable of containing about two hundred
and that at West Cape about one hundred and fifty.
This was the entire Protestant church accommo-
dation for the whole western part of Prince county.
The stipend paid at that time was iioo, or $324,
and was paid partly in cash and partly in produce,
Mr, Sinclair's connection with this congregation ter-
33
History of Presbyterianism
minated in 1852, and in June of 1855 Rev. Allan
Fraser became their pastor. For ten years Mr.
Fraser faithfully discharged the ministerial duties of
this widely scattered field and was greatly beloved
by his people. In 1865 ^^v. William Stewart took
charge of the western section of the congregation,
viz., West Cape, Campbellton and the Brae. Mr.
Fraser's labors were now confined to Alberton and
Tignish. At this time the country between Alber-
ton and West and North Capes was almost an un-
broken forest. But the land, being of a superior
quality and easy to cultivate, and there being ample
facilities for obtaining sea manure in the shape of
mussel weed and sea weed, was rapidly taken up by
farmers from Malpeque, New London and other
parts of the island, who commenced the westerly
movement which has been kept up to the present
time and has helped to make this part of the island
what it is. At the time of which we write, even the
site on which the thriving town of Alberton now
stands was a forest of tall, bare pine stumps and
was designated by the euphonious name of "Stump
Town." Besides the stumps, the town consisted of
two houses, the occupants being the late Hon. Her-
bert Bell and a Mr. Meggison. During Mr. Fraser's
ministry the congregation grew rapidly in numbers,
in wealth and in public enterprise. The forest yielded
to the woodman's axe; comfortable dwellings and
good school houses were erected; a large and com-
fortable church was also erected and* the cause of
temperance and religion were greatly advanced. But
34
On Prince Edward Island
just in the midst of his usefulness Mr. Fraser was
cut down by that fell disease, consumption, leaving
a sorrowful congregation and a sad and bereaved
family to mourn their loss. Two of Mr. Fraser's
sons are Presbyterian ministers occupying promi-
nent places in the church.
After remaining vacant for about one year, Mr.
Arthur F. Carr, M. A., was ordained and inducted
as pastor in October, 1871. Under his minis-
try the congregation continued to lengthen its cords
and to strengthen its stakes to such an extent that
besides the formation of a new congregation at West
Cape, which took place during Mr. Fraser's min-
istry, it was found necessary to organize Tignish,
Montrose and Elmsdale into a third congregation, of
which Rev. George Fisher became the popular and
beloved pastor. Thus relieved of a part of his charge,
Mr. Carr was enabled to concentrate his labors at
Alberton and Bloomfield, and on to OXeary Station.
The growth of this field was such that Mr. Carr,
anticipating the formation of a fourth congregation,
secured, with the concurrence of Presbytery, the as-
sistance of Mr. J. R. Coffin, a student, during the
summer months, and during the next winter Mr.
Carr's congregation was again divided and Bloom-
field, O'Leary and the Brae organized into a new
and self-sustaining congregation, guaranteeing to a
pastor $750 a year and a manse. One month after
the organization of the congregation they called Mr.
J. R. Coffin, who was ordained and inducted as their
pastor. So that thirty years previous to this date
35
History of Presbyterianism
there was only one congregation where there are now
four, each larger and contributing more for the sup-
port and spread of the gospel, both at home and
abroad, than the whole field did at that period.
Where, thirty years ago, there were only two small
unfinished churches capable of seating about three
hundred and fifty people, there are now ten Presby-
terian churches with a seating capacity of between
three and four thousand. Where only a little over
$300 per annum was raised, now there are about
$3,000 raised for stipend and about $1,000 additional
for the schemes of the church.
Of West Cape, Campbellton and the Brae Rev.
Mr. Stewart remained pastor for five years. He
was succeeded by Rev. Charles Fraser, who was or-
dained and inducted in June, 1891. For eleven
years Mr. Fraser, with great diligence and a large
measure of success, labored in this field. He was
followed successively by Revs. A. B. MacLeod,
Ewen Gillis and William MacLeod.
Of Tignish, Montrose and Elmsdale Rev. George
Fisher continued pastor until 1891, when he ac-
cepted a call from Dalhousie, N. B. An excellent
preacher, a zealous and faithful pastor, coupled with
a life almost as near perfection as it is possible for
mortals to attain, it is not surprising that he was
greatly beloved by his people and his labors signally
blessed by the Master. Mr. Fisher was succeeded
by Rev. James Murray, formerly of New Bruns-
wick, and he in turn by Rev. A. D. McDonald, B. L.,
the present pastor.
36
On Prince Ed'ward Island
There are few parts of the church where greater
progress has been made than in the western part of
Prince county. Too much credit can hardly be
given to the talented and indefatigable pastor of Al-
berton, Rev. A, F. Carr ; for to his faithful labor, his
able administrative ability, and his great earnestness
and power as a preacher must, under God, be at-
tributed a large measure of the prosperity of our
cause in the West. It is notably true that Mr. Carr
and his fellow laborers in the West were surrounded
by a band of intelligent, pious, devoted elders and
Christian workers, who were doubtless a great com-
fort and help to them in their work. Amongst these
were Charles Craswell, a man of deep piety, of sound
judgment and extensive general information; John
Gordon, father of George N. and James D. Gordon,
missionaries to the South Seas, who were both mar-
tyred on the bloodstained island of Erromanga;
Robert Gordon, father of Rev. Donald Gordon of
Annapolis, N. S. ; James and John Forsyth, Hon,
Herbert Bell, Messrs. Matthews, Wells, Larkins
and Hon. Benjamin Rodgers, and many others, men
of whom any congregation might be proud and most
of whom have entered upon their reward.
Before leaving this chapter it should be noted that
Rev, Mr, Carr of Alberton, in the year 1890, ac-
cepted a call to Campbellton, N. B,, and was suc-
ceeded in the pastorate of his first charge by Rev.
J. K. Fraser, B. D., son of Rev. Allan Fraser, a
former pastor of this congregation, and he in turn
was succeeded by Rev. H. G. Gratz, the present pas-
Z7
History of Presbyierianism
tor, while Mr. Fraser is the popular pastor of St.
Stephen's church, St. John, N. B.
38
On Prince Ediuard Island
CHAPTER V.
N^W LONDON SOUTH AND GRANVII,!,!;.
The whole of New London North and South in
the early settlement of this place worshipped in one
building in connection with Presbyterian Church of
Nova Scotia. Rev. Dr. McGregor visited this set-
tlement in the year 1806, before there was any Pres-
byterian minister on Prince Edward Island. On
17th July in that year the Doctor preached in the
house of Mr. Cozens on Gal. ii : 30. This was prob-
ably the first sermon ever preached in New London.
On his missionary tours to Prince Edward Island
Mr. McGregor on two different occasions preached
in this place- After Rev. John Keir's settlement in
Malpeque, this place, together with Richmond Bay,
Bedeque and Cavendish, came under his charge.
Mr. Keir, with wonderful regularity, and with no
small amount of hardship, continued to preach in
New London every fourth Sabbath for several years.
The roads at that early period in the history of the
country were few and hard to travel. He mostly
traveled on horseback, wending his way along the
shore, swimming his horse across rivers and creeks,
while he was paddled over in a canoe. In his spir-
itual oversight of New London Mr. Keir was ably
assisted by a staff of good and faithful elders,
among whom, and deserving of special mention,
were Captain William McKay, John McEwen and
39
History of Presbyierianism
James Simpson. These good men, in the absence of
a regular minister, conducted the Sabbath services
themselves with much acceptance and profit to the
people. Until i8i6 all the services were conducted
in private houses and in the schoolhouse. In that
year the first church was built. It was a log church
and stood on Yankee Hill, near the harbor.
Rev. Hugh Dunbar was the first minister settled
in this congregation. That event took place in 1826
and in 1835 his resignation was accepted. About
this time the population of New London was largely
increased by the arrival of a large body of new set-
tlers from the Highlands of Scotland, and the old
log church was too small for their accommodation.
The result was that two new churches were erected ;
one on the north side, which is still standing, and is
known as the "old church" (a fine new church hav-
ing been erected a few years ago in Long River),
and the other on the south side, called St. John's
church. This church is also still standing, though
unoccupied, a new church, large, comfortable and
commodious, having lately been erected near by.
The church on the north side still retained its con-
nection with the Presbyterian Church of Nova Sco-
tia, or the Antiburgher church, as it was called by
some; while that on the south became connected
with the established church of Scotland, and was
formally opened in the year 1833 by Rev, John Mc-
Lennan, the Kirk minister of Belfast, P. E. I.
Though Mr. McLennan's residence in Belfast was
nearly fifty miles distant from New London, he,
40
On Prince Edivard Island
with truly apostolic zeal, continued to supply them
with preaching for about ten years, giving them, as
a general rule, every fourth Sabbath. Considering
the large and widely scattered field over which he
was settled in Belfast, the task of supplying this dis-
tant station so frequently, and for so long a time,
must have been a very heavy drain on his energies, a
drain which only a man of his grand physique could
have endured. This extra labor was, on his part,
largely a labor of love, his only tangible remunera-
tion being the Sabbath collections, and it is probable
that the coppersmith did him much harm in this
department. Those still living who enjoyed Mr.
McLennan's ministrations in New London church
have the warmest recollections of his memory and
speak of him as a most devoted pastor and as an
able and eloquent preacher of the gospel.
Once a year Mr. McLennan dispensed the sacra-
ment of the Lord's Supper in New London. On
these occasions the parents usually brought their
children for baptism on the Monday after commun-
ion, and it was no uncommon thing to see as many
as thirty children baptized at one service. The elders
who took part with Mr. McLennan in spiritual
oversight of the congregation were William White-
head, Alexander Sutherland, William Graham, An-
gus Mclntyre and William McKay. The Mc-
Kay here mentioned was the father of Dr. McKay,
late of New London, to whom the writer is indebted
for many of the facts of the early history of this
congregation. Elder Graham's house was always a
41
History of Presbyterianism
welcome home for the minister. His father, Wil-
Ham Graham, Sr., deserves special mention. He was
remarkable for his piety, his extensive acquaintance
with the scriptures, his Christian deportment and his
zeal for the advancement of God's cause. For
thirty-six years he conducted with efficiency a Sab-
bath school in which many of the young people not
only received valuable religious instruction, but in
which not a few were taught to read; this was, of
course, before they had any day school. The Shorter
Catechism and the Scriptures were the books used,
and prizes were given to those scholars who could
repeat the whole Catechism correctly and an addi-
tional prize to those who had committed to memory
the one hundred and nineteenth Psalm. Besides
keeping up the Sabbath school, these pious and de-
voted elders, in the absence of a minister, regularly
kept up the worship of God on each Sabbath. As
many of the people had only Gaelic, the services had
to be conducted in both languages.
At the time of the disruption in 1843 this congre-
gation went over to the Free Church and was visited
and ministered to by Rev. Mr. Mclntyre, Rev. Alex-
ander Sutherland and others. About one year after
the disruption, Mr. Murdoch McLeod, who had a
short time before come out from Scotland, was ap-
pointed by the Free Church committee to labor as a
catechist within the bounds of the congregation.
Mr. McLeod was a man of fair education and could
speak fluently and correctly both in Gaelic and in
English. He was a man of more than ordinary
42
On Prince EckosLvd Island
ability, of extensive biblical knowledge and an ear-
nest Christian. He conducted Sabbath schools and
prayer meetings in the different sections of the con-
gregation and frequently preached the word with
power and with acceptance to the people. He was
abundant in labors, and if sometimes he did come
into conflict with the church courts, he was influ-
enced by his zeal for the good of his fellow-men
rather than by the spirit of insubordination. He
was highly esteemed as a man and as a Christian
worker by all who knew him. In the year 1877 he
entered into rest in the 80th year of his age, full of
years and of honors.
Rev. Alexander Sutherland, the first Free Church
minister of this congregation, was settled over them
in the year 1852 by the Free Church Presbytery of
Pictou, a Presbytery of the Free Church not yet hav-
ing been organized on the island. Mr. Sutherland's
charge not only embraced New London, but also
Strathalbyn, Brookfield and West River. The elders
associated with him were Wm. Graham, A. Mc-
Kenzie, Malcolm McLean, George McKay and Adam
McKay. A congregation so extensive necessar-
ily involved a vast amount of labor and exposure,
yet Mr. Sutherland, with much Christian zeal, con-
tinued for seven years to minister to the spiritual
wants of this widely scattered flock. He spoke with
equal facility in both Gaelic and English and was
greatly beloved by his people, who ever found in him
a wise counsellor and a kind friend. In 1859 Mr.
Sutherland accepted a call from Earlton, N. S.,
43
History of Presbyierianism
which terminated his connection with New London.
During Mr, Sutherland's ministry Granville, which
now constitutes an important part of the New Lon-
don congregation, was taken up and organized into
a preaching station. This congregation, after Mr.
Sutherland's removal, remained vacant for six years.
In July, 1862, they called Rev. Alexander Ross of
Pictou, but the call was declined. During this va-
cancy they were supplied with religious ordinances
by members of Presbytery, by probationers and by
catechists. The faithful band of elders already
named also did good work in the congregation,
keeping in operation Sabbath schools, prayer meet-
ings, and, in the absence of a minister, conducting
Sabbath services, and generally "watching for souls
as those who must give account." The Granville
section at the same time enjoyed the watchful care
and pious teaching of that godly and devoted elder,
Hector Falconer, who, a few years ago, entered into
the rest that remaineth for the people of God.
After a long vacancy, Rev. D, McDougall was in-
ducted as pastor of New London on 1 5th November,
1865. Ere this Strathalbyn and Brookfield had been
disjoined from New London, so that Mr. McDou-
gall's labors were confined to New London South,
or Clifton, as it is now called, and Granville. After
laooring in this field for about two years he tendered
his resignation, which was accepted. In December,
1867, an arrangement was made whereby New Lon-
don South obtained a part of the services of Rev. Al-
exander Cameron of New London North and Sum-
44
On Prince Echvard Island
merfield. This arrangement continued until Janu-
ary 2nd, 1873, when Mr, John Murray was ordained
and inducted into the pastoral charge of New Lon-
don South and Granville. In the prime of life and
endowed with much of the spirit of the Master, Mr.
Murray entered upon the work of the congregation
with great zeal, and his labors, especially among the
young, were greatly blessed. During his ministry
there was quite a revival of religion, and many were
added to the church. After a most successful pastor-
ate of three years, Mr. Murray accepted a call to
Sydney, Cape Breton, on 17th November, 1875, and
was accordingly loosed from his charge and trans-
ferred thither by Presbytery.
Both North and South New London, being now
vacant, were reunited, and Rev. Isaac Murray, D.
D., having accepted a call to the united church, was,
on nth July, 1877, inducted as pastor of that charge
with $1,000 per annum and the free use of a manse
and glebe. Dr. Murray's pastorate lasted for only
about one year, he having accepted a call from the
Prince Street Presbyterian church, Charlottetown,
on 26th September, 1878. After Dr. Murray's trans-
lation, New London North and Summerfield were
disjoined from Clifton and Granville and were
placed in charge of Rev. W. A. Mason, B. A., who
for several years labored amongst them with dili-
gence and with a fair share of success, but event-
ually, with the view of taking a post-graduate course
in Princeton Seminary resigned his charge of New
London. n
45
History of Presbyierianism
Clifton and Granville remained vacant for more
than three years. During that time they called Rev.
John McMillan of Mount Forest, Rev. George Mc-
Millan, B. A., and Rev. John McLeod of Strathal-
byn, but did not succeed in obtaining a minister until
May 29th, 1882, when Rev. Alexander Sterling of
Scotsburn, N. S., their present able and devoted
pastor, accepted a call and was inducted into the
pastoral charge of the congregation. Mr. Sterling
was the first minister without Gaelic settled in this
charge. There are only a few old people, principally
at Granville, with whom Gaelic is a necessity. The
young people, even in Gaelic homes, all speak Eng-
lish. When the present generation passes away the
necessity of preaching in that language will pass
away with it. The Gaelic speaking people of Gran-
ville were well cared for by the late Mr. Hector Fal-
coner. Scarcely did a Sabbath pass for many years
that this good man did not meet with the congrega-
tion and conduct religious services with them in
Gaelic. He also conducted week day meetings and
visited, read and prayed with the sick in Gaelic.
Such elders are a great help and blessing alike to the
minister and to the congregation. He passed away
quietly on the 15th September, in the 85th year of
his age. His place in Granville is well filled by
Messrs. McLeod and McMillan, members of Rev.
Mr. Sterling's session. The pastor, Mr. Sterling,
though advanced in years, is still abundant in labors,
which are not confined to his own congregation. His
services are eagerly sought in all parts of the island
46
On Prince Edward Island
and have been greatly blessed in not a few congre-
gations, in the good providence of God, by large
additions to their communion rolls.
In October, 1892, Summerfield was joined to the
congregation of Clifton and Granville, and at the
same time Stanley was disjoined from CUfton and
united with Cavendish and thus came under the
pastoral care of Rev. W. P. Archibald, M. A.
43f
History of Presbyterianism
CHAPTER VI.
STRATHALBYN.
The first settlement of this extensive and interest-
ing section of country was commenced in the Spring
of 1830 by about twenty Highland Presbyterian
families, principally from the Isle of Skye, who set-
tled at Springton, Lot 67. After each family had
cleared a small patch of land, in which they planted
potatoes and other vegetables, they erected such
houses as their circumstances would permit to shield
them from the much dreaded approaching winter.
The next great care was to provide for the intellec-
tual culture of their children. At the opening of the
following spring by united effort they erected a snug
log schoolhouse and secured the services of Mr. Al-
exander McLeod — Alister Beag — who had just ar-
rived from Scotland, as their first teacher. At the
date of writing Mr. McLeod still lives and is re-
spected by old and young as the father of education
in that district.
These early settlers had to contend with many of
the hardships and privations incident to pioneer life.
One of their great difficulties was the want of roads
on which to convey their necessary supplies. Shortly
afterwards the Anderson road was opened up.
Their nearest neighbors were a few settlers along
the banks of the North River on the one hand, and
a few scattered settlers along the Malpeque road on
48
On Prince Edivard Island
the other hand. They were obliged to carry their
scanty supplies on paths marked out by the blaze of
the woodman's axe through a dense and unbroken
forest, for a distance of ten or twelve miles.
One of these early settlers, Mr. James Nicholson,
of pious memory, a devoted and cherished friend of
the renowned Highland divine. Rev. Dr. Roderick
McLeod of Snizord, Skye, was the first to light the
torch of the gospel in this new settlement, and he
continued to hold it aloft for the guidance of his fel-
low-settlers for nine long years. At first he com-
menced to hold prayer meetings in his own house
every Sabbath, until the schoolhouse was built, in
which afterwards the Sabbath services were held.
His congregation was not large but his faith was
strong and never wavered.
In the years 1839 and 1840 one hundred families
arrived from Scotland and settled in Hartsville,
Rose Valley, Darlington, Hopedale, Hazel Grove
and Junction Road. Among these were many men
of deep piety, notably the late Alexander McLeod,
catechist of Hartsville, Murdoch Buchannan and Al-
lan Mc Swain, the latter of whom until quite lately
was a ruling elder in the congregation and a veri-
table father in Israel. These men at once rallied
around the grand standard so long held aloft by Mr.
James Nicholson. Mr. A. McLeod, the catechist,
being a powerful Gaelic speaker, and like Apollos,
"mighty in the Scriptures," attracted such crowds
that they could not find standing room in the school-
house, and during the summer months they were
D 49
History of Presbyterianism
compelled to worship in the open air, until a larger
and more commodious schoolhouse was built, Dur- |
ing the following few years these good men were
ably assisted in developing the spiritual life of the
new congregation by the late Mr. John McNeill,
then of Bannockburn, and the late Mr. Murdoch
McLeod (Beag) of New London. The former, being
an able expounder of the Scriptures both in English
and in Gaelic, made a lasting impression for good on
the minds of many of his hearers, and the latter acted
as a catechist in the congregation during the win-
ter months. He (Mr. M. McLeod) was a truly elo-
quent preacher of righteousness, and for hours held
his audience spellbound as he expounded the great
plan of Salvation, man's lost and helpless condition,
and the love of God in giving his only begotten Son
as a sacrifice to save the perishing and rebellious
race of man. In expounding the questions of the
Shorter Cathechism and the Confession of Faith he
had no compeer in those days. It was under his
faithful labors that the first revival of religion took
place in the congregation, and to this day there
are many who look back to him as their spiritual
father.
Though then there was no preaching by regu-
larly ordained ministers, these good men held quar-
terly meetings — comneadh feast — which were at-
tended by scores of pious men from Valleyfield, New
London and other Highland settlements. These
meetings lasted for four or five days and were al-
ways looked forward to with peculiar interest. The
50
On Prince E<hvard Island
time was occupied with prayer, praise and exhorta-
tion. On Thursday, which was strictly observed as
a day of fasting and humihation, a scriptural ques-
tion was proposed by one of those present, intended
to bring out the true features of a real Christian, in
contrast with those of the hypocrite. The question
would then be examined by those present in every
conceivable light, and the poor, deluded, pitiful
hypocrite was put through such a severe ordeal that
he was left speechless and self-convicted. Those
meetings, together with the regular monthly congre-
gational prayer meetings, were very beneficial to the
people, and served to hold them together until the
time to favor Zion should come, when God would
send them a pastor after his own heart, to go in and
out amongst them and break unto them the bread of
life — a time for which the people prayed earnestly
and waited patiently.
The first church, a large and comfortable build-
ing, capable of seating six hundred people, was
erected in the year 1845. After it was opened they
were visited occasionally by ministers from the Free
Church of Scotland. The first minister who preached
in the new church was Rev. John Stewart of New
Glasgow, N. S. After him came Rev. Messrs. Mc-
Millan and McConnachie from Scotland. The sac-
rament of the Lord's Supper was first dispensed in
Strathalbyn by Rev. Alexander Farquharson of
Middle River, Cape Breton, in the year 1847, ^"^^ it
was truly a time of refreshing from the presence of
the Lord. On Monday morning after Communion
51
History of Preshyterianism
Sabbath, Mr. Farquharson baptized seventy chil-
dren.
In the year 1849 the late Rev. Alexander Mcln-
tyre, an excellent young man sent out by the Free
Church of Scotland, was settled between Valley-
field, Strathalbyn and New London. After laboring
in this extensive field for two years as a missionary
he removed to Australia, where he continued to
labor until his death, which took place several years
ago in the town of Ballarat. In the year 1852 Rev.
Alexander Sutherland was ordained and inducted
into the pastoral charge of New London South and
Strathalbyn. He was the first minister regularly
settled over this charge, and after a pastorate of
seven years he accepted a call to a congregation in
Nova Scotia, Scotsburn and Salt Springs, and sub-
sequently accepted a call to Knox church, Ripley,
where he labored until a short time before his death,
which occurred a few years ago at the advanced age
of 81 years.
Rev. Donald Morrison, in the year i860, was m-
ducted as pastor of Strathalbyn. From the very out-
set of his short pastorate, apart from his faithful
preaching of the word of life, his meek, humble,
pious walk and conversation so enlisted the hearts
and sympathies of the people that they revered and
loved him as a faithful friend and pastor. His kind
and Christian deportment was such that even little
children hailed his presence with delight. He did
more to advance the interests of the young than any
other man.
52
On Prince Edward Island
The first year after his induction a fine manse and
barn were erected on a glebe of about sixty acres of
excellent land in Springton. While Mr. Morrison
occupied the manse it was always open to all classes
of his congregation, especially to the young. The
congregation, warmly attached to their young min-
ister, looked forward to a long and prosperous set-
tlement. But alas! their hopes were to be disap-
pointed. In early life Mr. Morrison felt a deep in-
terest in foreign missions, and cherished the hope
that he might be sent to carry the message of salva-
tion to the perishing heathen. In the year 1862, in
answer to an urgent call for more laborers in the
New Hebrides Islands, Rev. Mr. Morrison offered
his services to the Foreign Mission Committee as a
missionary to the island of Efate. The offer was
accepted and Mr, Morrison's connection with the
congregation of Strathalbyn was dissolved in March
of the same year, amid the tears and regrets of a
most warmly attached people. He reached his dis-
tant destination in safety, entered with zeal upon his
work and for six years labored with great success,
when consumption, to which he was constitutionally
predisposed, terminated his days and his labors
amongst the natives of Efate. He left a widow and
two children to mourn their loss. Mrs. Morrison
lived only two years after the death of her husband.
During the summer of 1863 Strathalbyn was sup-
plied by Rev. D. McDougall, and in the autumn of
the same year Rev. Alexander Campbell of St.
Mary's, N. S., was inducted pastor of this congrega-
53
History of Presbyterianism
tion. Mr. Campbell's pastorate in this place extended
over a period of fifteen years. He was an ear-
nest preacher of the gospel, "not needing to be
asliamed," rightly dividing the word of truth. As a
pastor he was diligent and faithful, visiting from
house to house, and feeding the flock as a good un-
der shepherd. Mr. Campbell, feeling the necessity
of having the Gaelic to minister successfully to his
people, by diligent study in a few years became
quite proficient in that language. His English also
was good. In 1878 he was compelled through fail-
ing health to resign his charge of the congregation
of Strathalbyn. During his ministry a new church
was built in Rose Valley; henceforth the minister
divided his time equally between Strathalbyn and
Rose Valley.
Rev. John McLeod, late from Scotland, succeeded
Mr. Campbell. He was inducted on 30th Au-
gust, 1 881. About three years ago the eastern sec-
tion of the congregation erected a very handsome
church in Hartsville, which is an ornament to the
place and reflects much credit on the enterprise and
public spirit of the people of this place. We must
not fail to note that from 1835 until his death the
late Rev. Donald McDonald occasionally visited and
preached in this settlement, his followers having
erected a church for their own accommodation. Mr,
McDonald was what might be called an Independent
Presbyterian. He had a large following scattered
over a great part of the island, and though in prin-
ciple they are thoroughly Presbyterian they have
54
On Prince Ed<ward Island
never, to this day, sought connection with any
branch of the Presbyterian Church. Mr. McDon-
ald was a powerful preacher and was the means of
doing much good throughout the island. After the
death of this truly great though in some respects
peculiar man his little band of faithful followers in
Strathalbyn disbanded and are now happily united
with the Presbyterian congregation of that place. In
1889 Rev. John McLeod resigned his charge of the
congregation of Strathalbyn and returned to Scot-
land. He was succeeded by Rev. Malcolm Camp-
bell, whose induction took place on 20th March,
1895. I^'or nearly eight years Mr. Campbell, with
characteristic fidelity, discharged the duties of pastor
in this congregation, when his resignation was ac-
cepted.
55
History of Presbytertanism
CHAPTER VII.
COVE HEAD, ST. PETERS AND BAY FORTUNE.
These three places originally constituted one con-
gregation. They are amongst the oldest settlements
on the island.
They were settled more than a century ago by
some immigrants who came from Perthshire, Scot-
land. About the same time one Captain McDonald
brought out a considerable number of Highland
Catholics, who took up land in Tracadie, a settle-
ment adjoining Cove Head on the east. As stated
elsewhere, the island was originally settled by the
French, many of whose descendants still remain on
it. In 1758 it fell into the hands of the British. For
twelve years it continued under the government of
Nova Scotia. The island obtained a government of
its own in 1770. The early settlers could not obtain
a freehold title to their farms, the Home Govern-
ment having granted nearly the whole island to offi-
cers of the army and navy, who claimed that they
were entitled to the grant for service rendered the
country; so that the farmers were obliged to be-
come tenants, on terms that were oppressive and
which in a high degree retarded the prosperity of
the province. The hardships and privations endured
by many are almost incredible. It is a source of
thankfulness that the days of landlordism, which
have proved a curse wherever they have existed,
56
On Prince Edward Island
have passed away and that through arrangements
made by the local government with the landlords
the tillers of the soil are now the owners of their
farms or may be so.
The first Protestant minister settled on Prince Ed-
ward Island was the Rev. Theophilus Des Brisay of
the Episcopal Church. He resided in Cove Head
and rode into Charlottetown every Sabbath morning
to preach. He arrived on the island in the year 1775
and officiated as rector of the Episcopal church in
Charlottetown from that date till his death, which
took place on 4th March, 1823. He was descended
from the exiled Huguenots of France, and was orig-
inally a Presbyterian. As a preacher he was thor-
oughly Calvinistic, of liberal mind and kindly dispo-
sition. Before there were any other ministers on the
island he baptized the children of the Presbyteri-
ans — indeed, the children of Protestants and Cath-
olics alike. Bishop McEchern of the Roman Cath-
olic Church was the next settled minister. He is
said to have been a man of truly Catholic spirits, and
like Parson Des Brisay, to have been respected and
beloved by all. Not a few of the Presbyterians and
other Protestant parents received baptism for their
children at the hands of the good bishop.
Rev. James McGregor was the first Presbyterian
minister who visited and preached in Cove Head.
On his first visit, which took place in 179 1, he spent
two weeks in St. Peters and two in Cove Head. On
landing in Charlottetown he hired a horse and rode
out to Cove Head, a distance of about fifteen miles.
57
History of Presbyierianism
At this date this was the only road on Prince Ed-
ward Island. When near the end of the road he
called at a house to enquire the way to Mr. John
Millar's, the great-grandfather of Mr. Lemuel Mil-
lar, for many years the efficient principal of West
Kent school, Charlottetown. On entering the
house he was surprised to see the interior so com-
fortable, and still more so to see a large, well selected
library. He was delighted to find that his host
was none other than the Rev. Theo. Des Brisay.
This was the beginning of a friendship that lasted
through life. Mr. McGregor was then conducted by
the good rector to his friend's house and was thus
introduced: "Mr. Millar, I have brought you what
you have been long wishing for, a Presbyterian min-
ister, and I hope he will do you much good." Mr.
Millar was a man of great intelligence, a pious and
devoted Christian and a zealous worker in the Mas-
ter's service. Associated with him in church work at
that time, and shortly after, were David Lawson,
William Lawson, James Lawson, elder, Robert Auld
and John Auld, elder, Duncan McCallum and his
sons James and Neil, James, Charles and Peter
Gregor, and John Douglas, elders, and many others.
Most of these families came to the island in 1770,
when there were only about one hundred and fifty
families in the province altogether. The pious and
intelligent men above named, when there was no set-
tled minister in the place, met with the people on
the Sabbath and conducted religious services, visited
the sick and otherwise made themselves useful, and
58
On Prince Eckvard Island
to this day their descendants are amongst the most
active, intelligent, prosperous and useful members of
the Presbyterian church in the province. In these
early times there was almost always some one family
whose house was the home of the traveling minister.
It happened in this community that the family who
entertained the minister was the most prosperous
in the place ; whereupon one of the good men named
above, who was thought to be a little fond of this
world, said one day to his spouse, "Mary, I think we
had better throw open oo'r hame to the menister, for
ai' sine oo'r neehbor Jeams has keepit them a' things
hae gone wee'l wi' him."
Dr. McGregor's second visit to Cove Head was in
1802 and his next in 1806. On this occasion he
preached on Saturday, 12th, Sabbath, 13th, and
Tuesday, 15th July, seven sermons on Rom. v: 1-12,
and Eph, ii : 10.
During the same year Rev. Peter Gordon, the first
Presbyterian minister settled on the island, was or-
dained and inducted into the pastoral charge of
Cove Head, St. Peters and Bay Fortune. His pas-
torate extended over only three years. He was natu-
rally of a delicate constitution and, inheriting the
germs of consumption, the toil and exposure in-
volved in performing the pastoral work of so exten-
sive a charge soon developed that disease and termi-
nated his useful life. He died in April, 1809. He
had exchanged pulpits with Rev. Dr. Keir of Prince-
town, and on his way home, feeling unwell, he called
at the house of Mr. James McCallum, and there,
59
History of Presbyierianism
after a short illness, passed gently into the rest of the
beloved. He left a widow and two small children to
the care of Him who hath said, "I will be a husband
to the widow and a father to the fatherless." Mr.
Gordon was succeeded in this field by Rev. Mr. Pid-
geon, who had been sent out by the London Mission-
ary Society, and was, on application, received by
the Presbytery and inducted as pastor of this large
congregation in the spring of 1812. The induction
services were performed by Rev. John Keir and
Rev. James McGregor. Mr. Pidgeon ministered to
this flock until about the year 1820, when circum-
stances had rendered his resignation advisable. The
next minister placed over this congregation was
Rev. Robert Douglas, whose induction took place
in October, 1821. On this occasion the first Presby-
tery of Prince Edward Island was constituted, ac-
cording to a Deed of Synod. There were present at
this first meeting of Presbytery Rev. John Keir,
moderator. Rev. Robert Douglas, clerk, and Rev.
William McGregor, minister, and Mr. Edward
Ramsay, ruling elder, from Princetown. Mr. Doug-
las discharged the duties of this geographically
large congregation until 5th July, 1843, ^t which
time it was deemed wise to divide the congregation
into two — West St. Peters and Cove Head forming
one, and East St. Peters and Bay Fortune the other.
Of the latter charge Rev. Robert Douglas remained
pastor until the time of his death, which took place
in October, 1845. ^^'"- Douglas was an able, fearless
and faithful preacher of the gospel, a kind and pains-
60
On Prince Echuard Island
taking pastor and an indefatigable worker. Though
he had for the lack of good roads to travel along
shores, to cross creeks and rivers, and in the win-
ter on different occasions to get help to dig his horse
out of snow-drifts and to drag him out of the water
into which he had plunged through broken ice, yet
he was seldom known to fail in fulfilling an appoint-
ment. The following extract from a minute placed
on the Records of Presbytery at the time of his
death shows the estimation in which he was held by
his brethren, viz.: "The Presbytery record their
deep sense of the loss sustained in the death of Rev.
Robert Douglas, as a faithful, unwearied and perse-
vering laborer in the Lord's vineyard, as a brother
with whom their intercourse had ever been both
pleasant and profitable, as a true friend, and as a
disciple of the Saviour, distinguished by sincere and
unaffected piety and great Christian simplicity and
humility."
Cove Head and West St. Peters, after being dis-
joined from East St. Peter's and Bay Fortune, called
Rev. John Cameron, now of Bridgewater, N. S., on
November 8th, 1843. This call was declined. On
October 30th, 1844, they called Rev. James Byers of
Clifton, N. S. This call was also declined. The next
minister called was Rev. James Allan, who had just
arrived from Scotland. He was ordained and in-
ducted on 1st July, 1846. The call was signed
by one hundred and seventy-six members and ad-
herents and the stipend guaranteed was one
hundred and twenty pounds. So rapid was the
61
History of Presbyterianism
growth of this congregation under Mr. Allan that on
28th July, 1852, the Presbytery deemed it advisable
to disjoin West St. Peters from Cove Head, which
they accordingly did, leaving Mr. Allan in charge of
the latter place. At that time nearly the whole pop-
ulation of Stanhope, Cove Head and Brockley Point
was Presbyterian. But of late years a stream of
Presbyterian emigrants to other parts has been flow-
ing out, and their places have been taken up by set-
tlers of different ecclesiastical connections, so that
the cause in Cove Head has not prospered as in some
other places. But as might naturally be expected
from the sound and highly intellectual character of
Rev. Mr. Allan's pulpit teaching, the Presbyterians
of Cove Head and adjacent settlements who enjoyed
his ministrations are amongst the most intelligent
and best informed to be found in the province. After
a pastorate of forty-four years Rev. James Allan,
on 1 2th November, 1890, tendered his resignation,
which was accepted. A few years after the dissolu-
tion of the pastoral tie Mr. Allan, after nearly half
a century of faithful and successful service, at peace
with God and with all mankind, entered upon the re-
ward of the just. Rev. Mr. Allan was succeeded by
Mr. George B. McLeod, who was ordained and in-
ducted on 8th September, 1891. Mr. McLeod con-
tinued to minister to this congregation with ability
and success until July 27th, 1894, when his resigna-
tion was accepted. Mr. McLeod was succeeded by
Rev. Jacob Lay ton in 1897, and by Rev. William
Spencer, B. A., in the year 1901.
62
On Prince Edivard Island
CHAPTER VIII.
ST. PETERS, BAY FORTUNE AND SOURIS.
The first settlers of St. Peters were a number of
emigrants who came from Perthshire, Scotland, in
the year 1774. After them came a number from
Dumfriesshire and settled here and in Cove Head.
Rev. Dr. McGregor of Pictou, N. S., visited this
place in 1791 and again in 1806, spent two weeks,
preached several times and visited as many families
as he could overtake. As stated in the preceding
chapter, the first settled minister in St. Peters was
Rev. Peter Gordon, who after a brief pastorate of
three years died in April, 1809. He was followed
by Rev. Mr. Pidgeon, whose connection with the
congregation terminated in 1820. From 1821 until
1846 Rev. Robert Douglas was the esteemed pastor.
In 1825 East and West St. Peters and Bay Fortune
were united. At this date there was only one dwell-
ing house in what is now the thriving little town of
Mount Stewart, though there was a good deal of
shipbuilding carried on in that place ; and the writer
remembers, when a student, preaching in the cook
house of Mr. Kemble Coffin in 1852. In July of the
same year the united congregation called Mr. Henry
Crawford, a licentiate of the Presbyteerian church in
Nova Scotia ; but he, having to take another term at
the Theological Hall, was not ordained and inducted
until i8th October, 1853. Mr. Crawford entered
63
History of Presbyterianism
upon the ministerial duties of this large and interest-
ing field with great energy ; and it may be said of
him that during the whole period of his ministry he
was abundant in labors. Nor were his labors in
vain ; for what was one congregation at the time of
his induction now constitutes three good, self-sus-
taining congregations, each of which raises more
for the support of the gospel at home and for the
schemes of the church than the whole field was able
to do at that time.
In the year 1855, nearly 50 years ago, the Presby-
tery of Prince Edward Island, at a meeting held in
Springfield, Prince county, passed the following res-
olution in favor of a prohibitory liquor law, viz. :
"That whereas intemperance is a great evil, which
can never be removed or effectually resisted while
the traffic in intoxicating drinks is continued, it be-
ing necessary to remove the cause in order to re-
move the effect, therefore, resolved, That the mem-
bers of this Presbytery, as lovers of their country
and of their race, and as office bearers of the church,
cannot but feel a lively interest in the progress of
the temperance reform, especially in recent legisla-
tion in several of the States of the American Union,
entirely prohibiting the traffic in all intoxicating
beverages; and as such laws, in our opinion, can
interfere with the rights of no man, since no man
can have rights inconsistent with the public good, or
at war with the welfare of the community, we there-
fore shall exert our influence, and do earnestly rec-
ommend to the congregations under our inspection
64
On Prince Ediuard Island
and to all others to persevere in vigorous and well
directed efforts until a law shall be enacted in this
island prohibiting a traffic which is the cause of
much of the wretchedness and misery, pauperism,
crime and ruin to the souls and bodies of men, a
traffic with which the country has been so long af-
flicted." This resolution was moved by Rev. Dr.
Keir, seconded by Rev. Dr. Murray and unani-
mously carried, and by order engrossed on the Rec-
ords of Presbytery.
In March, 1858, Bay Fortune and Souris were
separated from East and West St. Peters and or-
ganized into a distinct charge. Rev. Mr. Crawford
remaining pastor of East and West St. Peters. On
7th June, 1859, West St. Peters and Mount Stewart
were disjoined from East St. Peters and formed
into a new congregation. Mr. Crawford's labors
were now entirely confined to East St. Peters,
where he continued to labor with great diligence
until 1874, when he accepted a call to the congrega-
tion of Richmond Bay.
The new congregation of Mount Stewart and
West St. Peters in 1862 called Rev. Alexander Fal-
coner, now of Pictou. Two years later they ex-
tended a call to Rev. C. B. Pitblado, D. D., now of
Winnipeg, Man. Both of these calls were declined.
In the following year Mr. D. W. Cameron, having
accepted a call, was ordained and inducted into the
pastoral charge of this congregation on November
22nd, where he remained for three years, when his
resignation was accepted.
E 65
History of Presbyterianism
On September 7th, 1871, Rev. William R. Frame,
having accepted a call to this congregation, was in-
ducted as their pastor. Those who took part in the
induction services were as follows: Rev. J. M.
McLeod preached. Rev. James Allan addressed the
minister and Rev. Isaac Murray, D. D., addressed
the congregation. Rev. Mr. Frame remained pastor
of this congregation until 17th March, 1885, when,
on account of failing health, he tendered his resig-
nation, which was accepted by Presbytery. The fol-
lowing extract from the Presbytery Records shows
the high estimation in which Mr. Frame was held by
his brethren:
"It affords Presbytery much pleasure to bear tes-
timony to the high character which their brother,
Rev. W. R. Frame, sustains, as an able and evangel-
ical preacher ; to the kind, faithful and conscientious
character of his pastoral labors, and that as a mem-
ber of Presbytery he ever displayed sound judgment,
a thorough acquaintance with the laws of the church
and a readiness to take his full share of the work of
the church, etc." Though Mr. Frame's resignation
was accepted, he was still a member of Presbytery,
by consent of the General Assembly, who allowed
his name to remain on the roll of Presbytery. When
his health permitted he preached in vacant charges,
but the greater part of his time was now taken up
with the management of a weekly Protestant paper
called the Guardian. For several years, with great
ability, Mr. Frame edited the Guardian newspaper.
As a writer he had not his superior on the editorial
66
On Prince Edivard Island
staff of the province, and had he been spared would
have held a high position amongst the newspaper
men of the Dominion ; but in less than three years
after he assumed the management of the Guardian
his useful life was terminated by that insidious dis-
ease, consumption.
Rev. A. B. McLeod was the next minister of
Mount Stewart and West St. Peters. He was in-
ducted on the 20th May, 1886. Mr. McLeod's
labors were highly appreciated and the good work
progressed favorably under his able ministrations;
but having accepted a call to Nova Scotia, his con-
nection with Mount Stewart was severed by Pres-
bytery on 20th October, 1892.
The congregation of East St. Peters, after Mr.
Crawford's removal to Richmond Bay, remained
vacant for about two years, when on 5th July, 1876,
Rev. S. C. Gunn was settled over them. Mr. Gunn's
pastorate in this congregation was marked by steady
progress and continued for a little over seven years,
when he accepted a call to Springfield, Nova Scotia,
on 27th March, 1883. Mr. Gunn proved himself to
be an able and successful minister, not needing to be
ashamed, and was greatly beloved by his congrega-
tion. From Springfield, N. S., Mr. Gunn was called
to a large and interesting congregation, principally
composed of Highlanders and Provincialists, in the
city of Boston. Mr. Gunn has the prayers and good
wishes of numerous friends in the Maritime Prov-
inces for his success in the good work of gathering
together and ministering to the spiritual necessities
67
History of Presbyterianism
of his and their countrymen in the home of their
adoption. Young men and women going from pious
homes in the East will always find a safe place of
refuge in the Scotch church of Boston, and kind
friends in the faithful pastor and his amiable part-
ner.
On i6th March, 1886, Mr. J. W. McKenzie, B.
A., the present pastor, was ordained and inducted
over the congregation of East St. Peters. Since Mr,
McKenzie's settlement in St. Peters, two new
churches have been erected, one at the head of the
bay and the other between the Morell and Marie
rivers. Both churches are finished and free of debt.
Mr. McKenzie is a native of Prince Edward, a grad-
uate of the Presbyterian College at Montreal, a
young man of superior ability, and deservedly
popular.
Bay Fortune, Souris and Grand River having
been disjoined from East St. Peters in October,
1872, and declared a separate charge, called Rev. J.
G. Cameron of Tryon and Bonshaw. He was in-
ducted into this new congregation on 19th March,
1873. Since Mr. Cameron took charge of this con-
gregation it has risen from the status of a supple-
mented charge to that of a self-sustaining one, pay-
ing the minister a salary of $800. In addition to
this they also contribute largely to the schemes of
the church. They have also, within the same time,
erected three new churches, and to the credit of pas-
tor and people these churches are all free of debt,
and Sabbath after Sabbath are filled with intelligent
68
On Prince Edward Island
and appreciative congregations. Mr. Cameron was
a faithful preacher of the gospel, a wise counsellor,
a laborious and painstaking pastor and always held
a warm place in the affections of his people. His
resignation of this charge having been accepted by
Presbytery, Mr. Cameron was next called and set-
tled at Murray Harbor, where, after a short pastor-
ate, he was taken suddenly ill, and after a brief pe-
riod of intense suffering he fell asleep in Jesus.
69
History of Presbyierianism
CHAPTER IX.
ST. PETERS AND BRACKLEY POINT ROADS.
This congregation originally formed a part of St.
James' church, Charlottetown. The St. Peters
Road church is about six miles, and that of Brackley
Point Road about nine miles from Charlottetown.
The St. Peters Road section of this congregation
lies along the west bank of the Hilleborough river,
up which the tide flows about twenty miles. The
scenery along its banks is rich and beautiful. Its
edges are fringed with marsh grass and a continua-
tion of fertile and well cultivated farms range along
its banks, which are adorned with beautiful groves
of beech, birch, maple and fir. The houses are neat
and present an air of comfort and taste. The people
are intelligent and industrious, all in comfortable
circumstances, and some of them amongst the
wealthiest farmers in the county. The first settlers
in this part of the island came from Perthshire in
the year 1775. At this date the only road on the
island was through this district, from Charlottetown
to Cove Head. Leading to other settlements there
was nothing more than what is called a blaze, i. e.,
a chip taken from the side of a tree, and in some
cases the traveller had not even that to guide him.
The mode of travel was along the banks of the river
and the sea shore ; and the number of deep creeks
and inlets which abound on Prince Edward Island
70
On Prince EdTuard Island
made this mode of travel peculiarly difficult. At this
period the Rev. Mr. Des Brisay, Episcopalian, was
the only Protestant minister on the island. He
lived in Cove Head, a distance of fifteen miles from
his church, which was in Charlottetown. The only
reason we have seen stated for his living so far from
his church was that Charlottetown was a very
wicked place, and that in the country he was more
retired and had better advantages for study.
Brackley Point and the road leading to it was
settled about one hundred and twenty years ago by
Chief Baron Montgomery, who did more than any
other land proprietor at that time for the settlers.
This place received its name from a Mr. Brackley
who came out from the old country with Governor
Patterson in 1770, when the island was disjoined
from Nova Scotia and formed into a separate gov-
ernment. Mr. Brackley held a government office
and was much thought of by the people. Brackley
Point lies between Rustico and Stanhope Cove. It
has a beautiful harbor and is one of the most flour-
ishing settlements on the island. The farms are
beautiful, well cultivated and the farmers are inde-
pendent. It is already a favorite resort for summer
tourists and with improved hotel accommodations
it will be patronized to a much larger extent than it
is at present. The remarks made about the farms on
St. Peters Road and at Brackley Point are equally
applicable to those lying along the road leading from
Charlottetown to that place. Some of the old Pres-
byterian residents around this place are the McCal-
71
History of Presbytertanism
lums, McMillans, Scotts, Martins, etc. ; and on St.
Peters Road and to be found the Robertsons, the
Cairns, the Scotts, the McLeods, the McBeaths, the
McL;aughlins, the Thompsons, the Gibsons, etc.
Some of these people originally worshipped at Cove
Head, and some of them in Charlottetown. Rev.
James Allan, acting mider instructions from the
Presbytery of Prince Edward Island, of the Presby-
terian church of Nova Scotia, opened a preaching
station on St. Peters Road in March, 1854. This
place was also supplied with preaching by the Kirk
of Scotland and by the Free Presbytery of Prince
Edward Island. The first church built in this settle-
ment was in connection with the Church of Scotland,
and the people received an occasional sermon from
the late Rev. Donald McDonald. This church hav-
ing been blown down by a severe gale, those ad-
hering to the Church of Scotland erected another
church near the site of the first church, which is
about six miles from the city and is the building now
occupied by the united church. About this time the
Free church, the Presbyterian church of Nova
Scotia and the Baptists built a union church just
across the road from the Kirk (in the year 1864), so
that from these four different sources the station
must have been tolerably well supplied, though in
this and similar cases there is a great waste of ma-
terial. Rev. William McLaren of the Church of
Scotland was appointed to St. Peters and Brackley
Point Roads for a term commencing December,
1857. At the expiration of his appointment the late
72
On Prince Ediuard Island
Rev. George M. Grant, M. A., D. D., afterwards
principal of Queen's College, Kingston, was in-
ducted into the pastoral charge of St. Peters and
Brackley Point Roads and Georgetown. This settle-
ment took place on 28th June, 1861. It is needless to
say that Rev. George M. Grant was an able and elo-
quent preacher and a faithful pastor, that he was
extremely popular amongst his people, and, indeed,
wherever he was known ; or that under his ministry
the congregation prospered greatly. Those who
knew Mr. Grant's scholarship, ability and popular
talent knew too well that a light so brilliant could
not long be confined to a comparatively obscure
section of the church. The fears of his warmly at-
tached congregation, and the anticipations of his
numerous friends were soon realized, for on 24th
April, 1863, he accepted a cordial and unanimous
call to St. Matthew's church, Halifax. Thus was
terminated a happy and most successful pastorate,
amid the tears and regrets of an attached people who
remember to this day with fond and undying affec-
tion their first regularly settled pastor, Rev. George
M. Grant, the late world-renowned Dr. Grant, Prin-
cipal of Queen's College, Kingston, Ontario.
Dr. Grant, son of James Grant, teacher, was born
at East River, Pictou county, N. S. Ordained 28th
November, i860. Married Jessie Lawson of Hali-
fax, N. S. He wrote the famous work "Ocean to
Ocean," and published various reviews, lectures, etc.
His early education was received at Pictou Academy
and West River Seminary. Having completed
73
!
History of Presbyierianism
his studies at the latter institution, he was
selected by a committee of the Synod of Nova Scotia
as one of the four bursars to be sent to Glasgow Uni-
versity, Scotland. He entered the university when
only 1 8 years of age, and then began a course of
hard study lasting eight years. His career at the
university was distinguished by exceptional bril-
liancy. Among the prizes carried off by Dr. Grant
at this time were, first in classics, moral philosophy
and chemistry, besides the Lord Rector's prize of
thirty guineas for the best essay on Hindoo literature
and philosophy. While very studious, he was
proficient in all athletic games, thereby being ex-
ceedingly popular with his fellow students, over
whom he had great influence. Upon leaving college
he was ordained by the Church of Scotland, and had
flattering inducements to remain in Scotland. He
preferred, however, returning to Canada, and im-
mediately on his arrival in 1861 was appointed a
missionary in Pictou, his native county. Shortly
after he was transferred to a more important sphere
in Prince Edward Island. In May, 1863, he was in-
ducted into St. Matthew's church, Halifax, where he
labored for fourteen years, when he was chosen as
Principal of Queen's College, Kingston. While in
Halifax, he was a director of Dalhousie College, a
trustee of the Theological Seminary, a member of
various committees of Presbytery and Synod, a zeal-
ous advocate of union. When the union was con-
summated he, as moderator of the Kirk Synod, sub-
scribed the articles in its name. In October, 1877,
74
On Prince Ed<ward Island
Dr. Grant was elected Principal of Queen's College,
Kingston, as successor to Principal Snodgrass. The
unanimity of sentiment displayed in his election by
the trustees of the college, his cordial reception by
the students, and the warm welcome accorded him
by the citizens of Kingston, all testified that his
labors and abilities had met with recognition. Soon
after entering upon his new duties he perceived that
something had to be done to place the college on a
more secure footing and his inauguration of the
building and endowment scheme, as well as his suc-
cessful exertions in raising $150,000, required to
carry it out, are too fresh in the public memory to
need more than casual mention. Soon after his in-
stallation as principal, his alma mater conferred on
him the degree of Doctor of Divinity.
The next minister settled in this congregation was
Rev. Mr. Cullen. He was inducted on 2nd Septem-
ber, 1863, and after three months, on account of ill
health, was allowed to retire. He was succeeded in
this charge by Rev. Alexander McWilliams in the
year 1864. On May 7th, 1865, St. Peters and
Brackley Point Roads were disjoined from George-
town and Mr. McWilliams remained pastor of the
latter place. In August of the same year Rev. Wil-
liam Stewart, formerly of Musquodoboit and Little
River, N. S., was inducted as pastor of St. Peters
and Brackley Point Roads. Mr. Stewart was a man
of more than ordinary ability, an able preacher and
sympathizing pastor, and was highly esteemed by
the people of his charge. The infirmities of age and
75
History of Presbyterianism \
declining health led to his resignation, which was
accepted on 19th May, 1872.
About this time the subject of union was earnestly
discussed by the two Presbyteries on the island, and
overtures on the subject were sent up to their re-
spective Synods in June, 1870.
Rev. John Moffatt, who had been sent out by the
Colonial Committee of the Church of Scotland, was
inducted into this charge on 25th September, 1872,
and was allowed to retire from the field in 1874. Mr.
Moffatt was a determined opponent of union and
wrote several strong pamphlets on the subject. After
his retirement the congregation was supplied for a
time by Rev. John Gillis and by Mr. A. W. McLeod,
catechist. Mr. McLeod after his ordination was
settled at Vale Colliery and Sutherlands River,
where, after a few years' faithful labor, his health
failed and death closed a career of great promise in
the prime of life.
The next minister settled in the congregation of
St. Peters and Brackley Point Road was Rev. Wil-
liam Scott. His induction took place on 24th Octo-
ber, 1876. It is not necessary to say to those who
knew Mr. Scott that he was an able, eloquent and
most evangelical preacher. As a pastor he was faith-
ful and diligent, and his ministry in this congrega-
tion, which extended over six years, was crowned
with great success. Amid the regrets of a deeply
attached people he tendered his resignation of this
charge, which, on October 4th, 1882, was reluctantly
accepted by the Presbytery. Just one year later the
76
On Prince Edward Island
Rev. A. W. Mahon, now of St. Andrew's, N. B.,was
inducted as Mr. Scott's successor. As a student Mr.
Mahon was diligent; as a pastor, faithful, and his
ministrations were both acceptable and profitable.
Mr. Mahon's resignation was accepted on 30th
September, 1894, and Rev. W. T. D. Moss, the next
pastor, was inducted on 21st May, 1895, but only-
over St. Peters Road, the other section having been
united with Cove Head. Mr. Moss was succeeded
as pastor of St. Peters Road successively by Rev.
Mr. Layton and by their present pastor. Rev. W.
H. Spencer, B. A.
77
History of Presbyterianism
CHAPTER X.
GEORGETOWN-.
This place was originally called Three Rivers, on
account of its lying near the junction of three fine
rivers on the southeast part of the island, viz. : Car-
digan, Montague and Brudenell rivers. On each of
these rivers a considerable amount of shipbuilding
was carried on in the early history of the country,
and now they are amongst the finest farming dis-
tricts on the eastern part of the island. Georgetown
is a beautiful, clean, healthy place. It has three
churches — Presbyterian, Episcopalian and Roman
Catholic — good schools, large dwelling houses,
well filled stores, a court house and a jail — the latter,
to the credit of the town, is often without a tenant.
The thriving little town of Montague, with its
rapidly increasing trade, has of late years materially
interfered with the growth and trade of Georgetown.
The harbor of Georgetown is good and of easy ac-
cess, having a fine, broad, deep entrance, with
Boughton Island on the one hand and Panmore on
the other.
The first settlers of Three Rivers (Georgetown;
came from Dumfries, Scotland, in the year 1774.
The first Protestant minister who visited this place
was Rev. Dr. McGregor, of Pictou, N. S. The
date of this visit is given by Dr. Patterson in his
memoirs of Dr. McGregor, as 1793. The doctor
78
On Prince Eckvard Island
landed at Charlottetown and was piloted through the
woods to Georgetown. The first clearing was made
and the first house built by Mr. David Higgins, in
the year 1769, who established a small fishing sta-
tion on the point where Hon. Joseph Wightman's
now stands. The early settlers here endured great
hardships from the lack of provisions, living to a
great extent, at times, on clams, to obtain which they
often had to cut through four feet of ice. In due
time, however, the soil yielded them their first crops,
which together with Mr. Higgins' fishing establish-
ment furnished those hardy pioneers with ample
provisions. On the occasion of his first visit to this
place. Dr. McGregor preached in the house of the
late Mr. Wightman, then occupied by Mr. David
Irving. This was the first sermon ever preached in
Georgetown. The doctor remained here for several
days, visiting, conversing, preaching and baptizing.
The most interesting event connected with this visit
was that he had been made the instrument of bring-
ing to the knowledge of the truth a slave by the
name of Sickles and was the means of obtaining his
liberty. It appears from the writings of Dr. Patter-
son that Rev. Dr. McGregor visited Georgetown
again in 1806, and that on 6th July, in that year,
he preached three sermons on Eph. ii : 3-5, that the
next day he preached twice at Murray Harbor, and
that he returned to Three Rivers and preached three
sermons on Sabbath, 8th July. He also visited and
preached in Georgetown and Murray Harbor in
1812, 1816, 1817 and 1819. These places received
79
History of Presbyterianism
occasional supply from Rev. John Keir of Prince-
town, Rev. John McLennan of Belfast, Rev. John
Geddie of Cavendish and others.
In 1855-6 Rev. Messrs. Snodgrass of Charlotte-
town and McKay of Belfast supplied them alter-
nately until October of the last named year, when the
Rev. Andrew Loughead and Mr. Thomas Duncan
arrived on the island at the same time, having been
sent out by the Colonial Committee of the Church of
Scotland. Mr. Loughead was inducted into the
pastoral charge of Georgetown, and Mr. Duncan
was ordained and inducted into the pastoral charge
of St. James' church, Charlottetown, on 23rd Octo-
ber, 1856. The ministers present at the ordination
and induction of Messrs. Loughead and Duncan
were Rev. Dr. Pollock, Dr. McRae and Rev. Alex-
ander McKay of Belfast. Mr. Loughead continued
minister of Georgetown until July, i860, when he
accepted an appointment in Paisley, Scotland, and
was accordingly loosed from his charge in George-
town. About this time a new station which had
been formed at St. Peters Road was united with
Georgetown and on 28th June, 1861, Rev. Dr. Grant,
afterwards Principal of Queen's College, Kingston,
was ordained and inducted into the pastorate of the
united charge. Having in the last chapter referred
at some length to Mr. Grant's pastorate in George-
town and St. Peters, and also to that of Rev. Mr.
Cullen, we pass on now to Rev. Mr. McWilliams,
who at the outset of his mission had charge of St.
Peters Road, Brackley Point Road, and George-
80
On Prince Edivard Island
town, but whose labors were now confined to
Georgetown, the other two stations having been
formed into a separate congregation. Mr. McWil-
Hams' time was now wholly given to Georgetown
and Cardigan, in which places he labored with great
acceptance and success until 24th May, 1871, when
his connection with the congregation terminated, he
having intimated his intention to accept an appoint-
ment to a parish in Scotland. His departure was
much regretted by his congregation, by the Presby-
tery of which he was an esteemed member and by
the church at large.
On 4th October, 1871, the Rev. Peter Melville, M.
A., B. D., assistant pastor, with Rev. Dr. Brooks of
Fredericton, N. B., having accepted a call to the
congregation of Georgetov/n and Cardigan, was in-
ducted into the pastoral charge of that congregation.
Mr. Melville extended his labors to the thriving little
village at Montague Bridge and was instrumental in
building a church in that section, which, when fin-
ished, was free from debt. In this undertaking Mr.
Melville took a step in the right direction, that sec-
tion having, under the spiritual oversight of Mr. W.
H. Spencer, become a large and self-sustaining con-
gregation. After four years of diligent and success-
ful labor, Mr. Melville tendered his resignation of
Georgetown, Cardigan and Montague, which was
accepted 17th November, 1875.
After a vacancy of two years. Rev. John McKen-
non of Hopewell, N. S., having accepted a call to be-
come their pastor, was inducted on nth January,
F 81
History of Presbyterianism
1877. ^r- McKennon with much abihty and suc-
cess continued to minister to this large and scattered
congregation until 21st February, 1881, at which
date his resignation was accepted. A minute was
engrossed on the records of Presbytery expressive
of the high estimation in which Mr. McKennon was
held by his brethren as a man, as a minister, and as
a member of Presbytery and other church courts.
On 3rd May, 1882, Cardigan was disjoined from
Georgetown and Montague and united with Dundas.
The next minister of Georgetown and Montague
was Rev. W. H. Spencer, B. A., who having ac-
cepted the call was placed over them by Presbytery
on 2nd October, 1882. During Mr. Spencer's min-
istry both sections prospered greatly, and large ac-
cessions were made to the membership. The growth
of the congregation was such that in March, 1888, it
was deemed expedient to divide the congregation into
two separate charges, which was accordingly done,
Mr. Spencer retaining Montague as the scene of
his future labors, they guaranteeing him an annual
stipend of $750 and the free use of a manse. This
new arrangement left Georgetown vacant, but only
for a short time, for on Rev. W. A. Mason's return
from Princeton, N. J., where he had been taking a
post-graduate course of study, the congregation gave
him a unanimous call to become their pastor, which
Mr. Mason accepted, and he was on 26th June,
1888, inducted into the pastoral charge of George-
town. The congregation, though comparatively
small, is compact, united and spirited, and with the
82
On Prince Edrnjard Island
whole time of their new and talented pastor they are
likely to enjoy a prosperous future. After Mr. Ma-
son's resignation Rev. Mr. Herdman was called and
settled as his successor in Georgetown. Mr. Herd-
man's pastorate extended over a number of years
and was characterized by great diligence, zeal and
success.
83
Ilistory of Presbyterianism
CHAPTER XL
BROOKFIELD, AND CLYDE AND WEST RIVER.
These important sections of country, as well as
Strathalbyn, in the early history of Presbyterian-
ism belonged to the congregation of New London,
and were under the spiritual oversight of Rev.
Alexander Sutherland. The amount of traveling
and ministerial labor involved in a field of this vast
extent soon began to tell even upon the robust con-
stitution of Mr. Sutherland and ultimately led him
to ask Presbytery to divide his charge and lessen his
labor. About the same time, 1855, the Free church
congregation in Charlottetown was organized and
being weak was in need of outside help to support
a minister. West River section was accordingly, on
9th May, 1855, disjoined from New London, and
united with the Free church, Charlottetown. The
late Rev. Murdoch Sutherland, then a young man
in charge of a congregation in the town of Pictou,
had for some time, with much acceptance been sup-
plying the newly organized congregation. So highly
were the people of West River and Charlottetown
pleased with this young man that in September,
1855, they extended to him a hearty and unanimous
call to become their minister, but the Pictou Pres-
bytery would not consent to his translation and the
call was accordingly set aside. This congregation
was next supplied by Mr. John McDonald, a stu-
84
On Prince Edward Island
dent from the Free Church College, Halifax, whose
services were highly appreciated, but failing health
compelled him to retire from the field and soon
after he was called to his rest. Rev. Kenneth Mc-
Kenzie, late of Baddeck, C. B., and Rev. Donald
McNeill, now of Charlottetown, also for a time oc-
cupied the pulpits of Charlottetown and West River.
Towards the end of 1856, Brookfield was sepa-
rated from New London, and West River from
Charlottetown, and these two sections along with
Bonshaw were organized into a new congregation,
which during its vacancy was supplied with re-
ligious ordinances by Rev. George Sutherland,
Free church minister of Charlottetown, Rev. Don-
ald McNeill, Rev. Alexander Sutherland, the late
Alexander Munro of Valleyfield, Mr. Charles Ross,
student, and others, until, under the fostering care
of Presbytery, it became a self-sustaining charge.
On 1 6th September, i860, the first settled min-
ister. Rev. William Ross, was ordained and in-
ducted pastor of the congregation, the boundaries of
which were defined by Presbytery as follows, viz. :
The congregation of West River to include all the
Presbyterians belonging to the church on both sides
of the river from the Block House on the south side
and from the North River on the north side, ex-
tending to DeSable, and including Bonshaw, Ban-
nockburn. Dog River and Brookfield.
On 14th October, 1862, Clyde River, which had
been included within the bounds of Rev. Mr. Ross'
charge, was declared by Presbytery to be a part of
85
History of Preshyierianism
the congregation of Queen's Square, under charge
of Rev. Alexander Falconer, now of Prince Street
church, Pictou. Four years later another section,
Bonshaw, was separated from Mr. Ross' congrega-
tion, and united with Tryon and formed into a
separate charge. The congregation of West River,
under the faithful charge of Rev. William Ross,
enjoyed a large measure of success. He was much
and deservedly esteemed by the people of his charge,
as well as by the members of Presbytery, for his
earnestness, zeal and fidelity in the service of the
Master. His resignation was accepted by Presby-
tery on 28th April, 1869. During their vacancy
they were supplied by Mr. McSwain, catechist, and
by members of Presbytery. On 15th November,
1870, Rev. S. C. Gunn, now of Boston, Mass.,
was duly ordained and inducted as the min-
ister of the congregation. Three years after Mr.
Gunn's settlement, Clyde River section was sepa-
rated from Queen's Square, Charlottetown, and
added to the congregation of West River and
Brookfield. This change was rendered necessary by
the union effected between the Free and Queen's
Square churches in Charlottetown, the united con-
gregation requiring the whole of a minister's time,
and being able, without outside assistance, to raise
the whole of a minister's salary. Although this
reconstruction added materially to Mr. Gunn's
labors, he cheerfully undertook the additional bur-
den and faithfully and conscientiously continued to
perform the arduous duties of his large and scattered
86
On Prince Ed^ward Island
charge until 3rd June, 1876, when, having accepted
a call to the congregation of East St. Peters, he
was transferred to his new field of labor,
Mr. Gunn's sermons were always carefully pre-
pared. Though not really an eloquent speaker, his
words were weighty, solemn and impressive. He
was one of our most successful and acceptable min-
isters; and as a man, honorable, true and independ-
ent. He has left many true friends and ardent ad-
mirers on Prince Edward Island. Had I in my
preceding chapters spoken of the assistance given by
ministers' wives in congregational work (and I
might have done so), I would have much to say
here ; but lest I should be charged with partiality, I
will here, as in former chapters, pass in silence the
valuable aid given in church work by our better
halves. And what ought to be said about the un-
fortunate brethren who have no help-mates? Per-
haps we had better be silent here also, further than
to commend them to the compassionate regards of
our serious minded, self sacrificing young women.
The life of a minister's wife is no sinecure.
The congregation of West and Clyde Rivers and
Brookfield had been vacant only a few months when
they called Rev. William Grant of Earlton, N. S.
This call was accepted by Mr. Grant, and he having
been transferred to the Presbytery of Prince Ed-
ward Island by the Presbytery of Wallace, N. S.,
was inducted as pastor of this congregation on 7th
March, 1877. Mr. Grant being a young man, full
Df life and energy, entered upon the work of the
87
History of Presbyierianism
congregation with great zeal and with a determina-
tion to spend and be spent in the service of the
Master whom he loved. It is worthy of remark
that though after preaching at West River he had
thirteen miles to travel to his church at Brookfield,
sometimes through deep mud and sometimes
through unbroken snow-banks three or four feet
high, he never on a single occasion failed in filling
an appointment during the nine years he had charge
of this field. The zeal of the pulpit sometimes ex-
ceeded that of the pew, for after battling with snow
blockades and other difficulties the preacher some-
times found only half a dozen hearers. Mr. Grant
is a clear, concise and logical preacher, and under
his ministry the congregation enjoyed great pros-
perity, so much so that at the time of his transla-
tion to Nova Scotia the Presbytery wisely divided
the congregation into two, each of which was self-
sustaining; Brookfield, Hunter River and New
Glasgow Road constituted one charge and West
and Clyde River the other. The separation took
place on November 17th, 1886.
The congregation of West and Clyde Rivers after
a vacancy of two months called Rev. A. S. Stewart
of Belfast, who was inducted on 19th January, 1887.
The congregation, though weakened by the loss of
Brookfield and adjacent stations, yet granted to Mr.
Stewart the annual sum of $750 with a manse and
glebe, which with considerable more was punctually
paid. Though Mr. Stewart remained but a short
time in Belfast, his pastorate was pleasant and pros-
88
On Prince Echvard Island
perous. A native Highlander, full of Celtic zeal, a
fluent and effective Gaelic preacher, and full of the
Spirit of his Divine Master, Mr. Stewart threw him-
self into the work of the ministry with all his
heart. The churches were filled, the cause pros-
pered, and much good was accomplished during his
brief stay at West River. The congregation of
Burns' church, Mosa, Ontario, addressed a very
hearty and unanimous call to Mr. Stewart to be-
come their pastor. Mr. Stewart being a fluent
Gaelic preacher, and the language not being really
necessary in his present charge, but being a sine qua
non in Mosa, he felt it his duty to accept their call,
which he accordingly did on 2nd October, 1888.
Both the congregation and the Presbytery regretted
the necessity of this step, but under the circum-
stances they could only yield a reluctant acquies-
cence. The congregation on the occasion of Mr.
Stewart's farewell sermon was described to the
writer by one who was present as being a literal
"Vale of tears."
After the separation of Brookficld from Clyde
River and its organization as a new congregation,
Rev. A. A. McKenzie, Ph. D., was placed over them
as an ordained missionary for one year at a salary
of $700. On 1st June, 1888, Mr. McKenzie, on
account of ill health, was compelled to resign and
seek a more congenial climate. Mr. McKenzie was
succeeded at Brookfield by Mr. M. J. MacLeod, a
theological student from the Presbyterian college
at Montreal, whose services were highly appreci-
89
History of PresBytertanism
ated. Mr. MacLeod is a native of the island, and
we hope, when he finishes his college course, to
welcome him back to his native land. Dr. McKen-
zie, his predecessor at Brookfield, is also an islander,
and one who as a student took a first rank, both in
the university at Kingston, Ont., and in the Glas-
gow University, in Scotland. For a short time he
had charge of a parish in Glasgow, when he was
called to an important charge in London, Great
Britain. But after laboring with acknowledged
ability and success in this latter field for two years
his health failed, when he resigned and Returned to
his native land,
Mr. Stewart was followed at West and Clyde
Rivers by Rev. A. A. McKenzie, Ph. D., where he,
with his well-known ability and with much success,
continued to labor until 23rd August, 1893, when
he accepted a call to Brookfield, Hunter's River and
New Glasgow Road and was inducted as their pas-
tor. After two years' service in this field Dr. Mc-
Kenzie accepted a call to a congregation in St. Ste-
phen, New Brunswick. The Doctor was not long
in St. Stephen until he received an invitation to an
important professorial chair in the University of
New Brunswick, which he still fills with marked
ability and with great satisfaction to the governors
of the institution. Prior to Dr. McKenzie's set-
tlement at Brookfield, Rev. James McLennon, from
1889 until 1892, was the duly installed minister of
that congregation. The present pastor, Rev.
George Millar, B. A., succeeded Mr. McKenzie.
90
On Prince Echvard Island
CHAPTER XII.
MURRAY HARBOR.
Murray Harbor lies between Cape Bear and
Three Rivers. The harbor is well sheltered, but its
entrance is intricate, and for large vessels is some-
what obstructed by a sand bar. In the early history
of this place shipbuilding and lumbering were car-
ried on with a good deal of energy. In the year
1806 the late Lemuel Cambridge, Esq., built a large
establishment of mills, and commenced a trade in
lumber which gave employment to a large number
of men, many of whom afterwards took up land
and became steady and prosperous farmers. Mr.
Cambridge also at the same time commenced a fish-
ing establishment at Murray Harbor. At that
period there were only three actual settlers. The
hands employed in the lumbering and fishing busi-
ness were some of them from the Island of Guern-
sey, others from Scotland, and some belonged to
different parts of the island.
As in almost every part of the island, so in this,
the first Presbyterian minister who visited it was
Rev. James McGregor, in the year 1806. In that
year he preached in the house of Mr. James Irving,
a Dumfriesshire Presbyterian; on the same occa-
sion he preached also in the house of Mr. William
Graham. The immigrants from Guernsey were
mostly Episcopalians, slightly tinged with Armeni-
91
History of Presbyterianism
anism. They were much pleased with Mr. Mc-
Gregor's ministrations on this occasion, and always
looked forward to his visits with a great deal of
pleasure. His attention to them at this early pe-
riod led many of them to cast in their lot with the
Presbyterians of that place; and a number of their
descendants to this day are active and consistent
members of that denomination.
The congregation of Murray Harbor was organ-
ized in 1822 by Rev. Dr. Keir. For many years
their supply of preaching was limited to an occa-
sional day's service from Dr. Keir, Dr. Geddie,
Revs. R. S. Patterson, M. A., J. C. Sinclair, John
McLennon, M. A., A. Munro, Robert Douglas and
others. Rev. R. Douglas visited Murray Harbor
nineteen times on horseback, before they had a set-
tled minister of their own. Their first settled pas-
tor was Rev. Daniel McCurdy, who was inducted in
the year 1830. The next was Rev. Neil Bethune,'
who was ordained and inducted by the Free Presby-
tery of Pictou. Mr. Bethune was a native of Scot-
land and came to this island when quite young,
with his parents. After obtaining as good an edu-
cation as the schools of the country at that time af-
forded, he spent several years teaching school in
Bedeque, and at the same time, under the direction
of the late Rev. R. S. Patterson, ]\I. A., prosecuting
the study of the classics, mathematics, logic, moral
and natural philosophy. He then returned to Scot-
land, and in the Free Church College in Edinburgh
completed his theological curriculum. Mr. Beth-
92
On Prince Edivard Island
une was a most pious, devoted and faithful minis-
ter of the gospel, and his labors were appreciated
and resulted in great good. On 14th March, 1855,
for reasons given, he tendered his resignation, which
was accepted. Mr. Bethune was next settled in a
congregation in Ontario, when, after a few years,
his health, never very robust, gave way, and at the
early age of forty years he entered into rest. He
married a Miss Jones of the Island of Lewis, who,
with two children, survived him.
About this time Rev. Neil McKay, a native of
Earlton, N. S., having graduated at the Free
Church College, Halifax, was sent by the Home
Mission Committee to the Presbytery of Prince Ed-
ward Island, who on 25th July, 1855, hcensed him
to preach the gospel and appointed him to supply
the vacant congregation of Murray Harbor. As
might naturally be supposed, the good people of
this charge were greatly pleased with their new
preacher, and lost no unnecessary time in present-
ing him with a call to become their pastor. This
invitation Mr. McKay accepted, and after the nec-
essary steps had been taken he was ordained and
inducted into the pastoral charge of that congrega-
tion on 19th September, 1855, by the Free Presby-
tery of Prince Edward Island. Mr. McKay proved
himself to be a faithful pastor, an able and eloquent
preacher and in every way a most valuable member
of Presbytery. He was an ardent advocate of the
union so happily consummated in i860 between the
Free Church and the Presbyterian Church of Nova
93
History of Presbytertanism
Scotia. He was also an able and fearless advocate
of the cause of temperance, and was foremost in
every good work. While attending to these general
duties he did not neglect to feed the flock of which
the Holy Ghost had made him overseer, either in
his pulpit ministrations or in pastoral visitation.
Those acquainted with the geographical position of
Murray Harbor congregation and with the vast
amount of physical toil necessarily entailed upon the
pastor in the performance of his ministerial duties
will not wonder that Mr, McKay's health began to
break down, and that he found it necessary to re-
sign his charge, which he did on loth July, 1861,
and in which the Presbytery and congregation con-
curred with deep regret. After leaving Murray
Harbor, Mr, McKay was for ten years pastor of St.
David's church, St. John, N, B,, and afterwards,
for thirteen years, pastor of the Presbyterian church
in Summerside, when he accepted a call to St,
John's church, Chatham, where he continued to
labor until within a few days of his death, which oc-
curred a few years ago.
Rev. Hugh McMillan succeeded Rev. N. McKay
in Murray Harbor, He was inducted on 17th De-
cember, 1862, and with much acceptance and a fair
share of success labored here until 9th May, 1866,
when, on account of failing health, he also had to
resign his charge of the congregation. The Rev.
Stephen G, Lawson, son of William Lawson, Esq.,
of Stanhope, was ordained and inducted as succes-
sor to Mr. McMillan on 15th January, 1869. The
94
On Prince Edtvard Island
ordination took place in the Presbyterian church on
the south side of Murray Harbor. His pastorate
extended over five years and w^as characterized by
great fidehty and success. A kind friend, a wise
counsellor, and an able and faithful minister, Mr.
Lawson held a vv^arm place in the affections of his
people; and w^hen, towards the close of 1874, he re-
signed his charge, he did so, not like his three pre-
decessors, on account of failing health, but with the
view of undertaking the editorial management of a
Protestant newspaper. Mr. Lawson is physically
and mentally strong, the only minister we know of
in the church able to endure, for any length of time,
without suffering bodily injury, the toil involved in
successfully doing the work of Murray Harbor con-
gregation as thus constituted, for the labor is be-
coming annually greater instead of less.
With regard to Mr. Lawson as an editor, suffice
it to say, that for a number of years he conducted
with ability a newspaper called the Presbyterian.
He wielded the pen of a vigorous writer. His ink
was not altogether without vinegar, and woe to the
poor unfortunate who dared to cross his path. He
afterwards took charge of the Island Guardian, and
the well filled columns of that paper furnished am-
ple evidence of the ability of the editor.
After a short vacancy, Mr. Ernest Bayne was or-
dained and inducted as Mr. Lawson's successor.
Mr. Ernest Bayne was a son of Rev. Dr. Bayne of
Pictou, N. S., whose name and memory are fondly
cherished by the whole church, not only in the Mar-
95
History of Preshyieriantsm
itime Provinces, but throughout the Dominion. Mr.
Bayne's ministry in Murray Harbor extended over
eight years. He was a most faithful and painstak-
ing pastor, a good preacher and greatly beloved by
his people. Having received a call from the con-
gregation of Musquodoboit, in the Presbytery of
Halifax, N. S., Mr. Bayne v^^as released from his
charge and transferred to the Halifax Presbytery,
who inducted him as successor to the late Rev. Dr.
Sedgwick, whose pulpit for many years he filled,
with credit to himself and with satisfaction to the
people.
Mr. Bayne was followed in Murray Harbor by
Rev. Alexander Roulston, who had been a minister
of the Reformed Presbyterian Church, and was in-
ducted into this charge on 5th February, 1885. Mr.
Roulston is a good theologian, a sound evangelical
preacher, a faithful, hard working pastor and a val-
uable member of Presbytery. Though a strong
man, and in the prime of life, Mr. Roulston's health,
like that of his predecessors in this field, began to
give way. The past history of this field seems to
call loudly for a reconstruction of this and adjoining
congregations, whereby the exposure and toil of our
ministers may be lessened, and the interests of the
people at the same time be advanced. This congre-
gation has three churches, one on the north side,
where the minister resides; another on the south
side, which is reached by going round the head of
the harbor, a distance of fourteen miles; the third
church is about midway between the other two, on
96
On Prince Edivard Island
what is called Peter's Road. If all the good Presby-
terians in that neighborhood could only see eye to
eye, which we hope they soon may, the whole diffi-
culty would be solved, and the best interests of our
common cause be greatly advanced.
In the year 1891, on 30th June, the Rev. Alexan-
der Roulston's connection with this congregation
was dissolved, he having accepted a call at Salt
Springs, Pictou, Nova Scotia. The congregation
of Murray Harbor was now divided into two, viz. :
Murray Harbor North and Murray Harbor South.
The Rev. Ewen Gillis was inducted into the pastoral
charge of South Murray Harbor on 3rd May, 1892.
Little Sands and Murray River were afterwards
added to this congregation and placed under the
care of Mr. Gillis. Rev. Mr. King was inducted as
pastor of Murray Harbor North, where he re-
mained until 30th September, 1894, when his resig-
nation was accepted. Rev. D. J. McDonald, the
present pastor, was inducted in 1901.
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History of Preshyterianism
CHAPTER XIII.
WOOD ISLANDS.
The congregation of Wood Islands and Little
Sands is partly in Queens and partly in Kings
county, and lies along the south side of the island.
The first settlers of this district came from the Is-
land of Colonsa in the year 1800. Like most of the
early settlers, they endured many hardships during
the first few years of their settlement. These days
have now happily passed away and this is now one
of the most thriving and prosperous settlements in
the province. Woodville, or Wood Islands, as the
place was then called, being the nearest point to Pic-
tou, the late Dr. McGregor frequently touched here
on his tours to and from the island, and always
preached to the people. In this way he gave them
occasional supply from 1806 to 18 19. In the last
named year he preached twice in the house of Mr.
Malcolm McMillan and once in the open air. On
one of these occasions his text was, "O Israel, thou
hast destroyed thyself, but in me is thy help." On
another occasion he preached on Isa. Ivii : 3, 4, and
spoke strongly against sorcery, and as a result one
man who professed to be skilled in magic at once
renounced the practice. The Doctor, in making his
tours through this place, Belfast, Three Rivers, etc.,
had to travel mostly on foot, in narrow paths
through the woods, or in a canoe, as there were no
98
On Prince Edivard Island
roads or bridges, and it is said there was not a horse
from Wood Islands until within a mile or two of
Charlottetown.
About the year 1823 Rev. John McLennon, a
minister of the Church of Scotland, was ordained
and settled in Belfast. He had charge not only of
Belfast, but of Wood Islands, Cherry Valley, Mur-
ray Harbor and other adjoining settlements. At the
time of the disruption in 1843, while Belfast still
adhered firmly to the church of their fathers. Wood
Islands, Murray Harbor, Brown's Creek and other
outlying posts declared themselves in sympathy
with the Free Church party in Scotland. Accord-
ingly, from that date Wood Islands was supplied
with preaching by ministers and probationers of the
Free Church, with the exception of a small party
who still claimed adherence to the Church of Scot-
land, and who were supplied by Mr. McLennon and
afterwards by Rev. William McLaren, an ordained
missionary of the Church of Scotland.
While the congregation of Wood Islands was
much indebted to the ministers and missionaries of
the Free Church for fanning the sparks of religious
life that existed amongst them, they were perhaps
even more indebted to the faithful efforts of a few
pious laymen among themselves who had received a
good religious training in the homes of their youth
in the fatherland. Their influence, if less intense
than that wielded by the few itinerant missionaries,
was more continuous. What it lacked in depth, it
supplied in breadth and persistency.
99
History of Presbyterianism
In the year 1857 Mr. Donald McNeill, a licentiate
of the Free Church College, Halifax, was ordained
and inducted as the first pastor of this congregation.
There was then but little to inspire hope. The peo-
ple were few in number, and they had become
greatly disheartened by their frequent failures to ob-
tain a regular supply of gospel ordinances. The only
church edifice they had at that date was a small
building 24x30 feet, half finished outside, and only
a rough board floor, with very primitive seating ac-
commodation. But though few in number and hum-
ble in their circumstances, they constituted a small
band of noble men and women who were ready to
make any sacrifices which the Master's cause re-
quired. Some of these good fathers and mothers in
Israel have gone to their rest and to their reward,
such as Angus Beaton, John McDonald, Donald
Smith, John McGregor, Mrs. Angus Beaton and
Mrs. Donald Munn. The names of those still living
and laboring in the Lord's vineyard must be passed
over here, but their reward will come. Mr. McNeill
was an earnest and indefatigable worker, an earnest
preacher and a successful minister. He had the sat-
isfaction of seeing rapid progress in his congrega-
tion, both in matters temporal and spiritual. Dur-
ing the period of his ministry two new churches
were erected and finished free from debt, and what
is even better, these churches were well filled with
earnest and attentive hearers. They had also pur-
chased a glebe on which they erected a very com-
fortable manse for their minister, and had an active
100
Ch. Prince Bdivard Island
and efficient staff of elders. Though the congrega-
tion has thrown off a large section, Caledonia, they
yet pay their pastor $750 per annum, with the free
use of the manse; and the section disjoined also
pays the same stipend to their minister.
The history of this and of other congregations
which have passed through a similar experience
shows the wisdom and the duty of assisting the nu-
merous weak and struggling mission stations in the
Northwest Territories and British Columbia. A
few dollars given at the right time would be like
manna to the hungry Israelites, and would soon
come back to the givers in the blessings of those
who were ready to perish. On November 20th,
1872, Rev. D. McNeill, on account of failing health,
resigned his charge of Woodville. Shortly after his
resignation he received the appointment of Secre-
tary to the Board of Education, which position for
many years he held and the duties of which he dis-
charged to the satisfaction of all parties.
Rev. Donald McNeill was succeeded in the pas-
torate of Woodville by Rev. John Sutherland of
West Bay, Cape Breton. His induction took place on
nth March, 1874. The settlement of Caledonia,
lying between the congregations of Woodville and
Valleyfield, was supplied with preaching for some
time, alternately by the pastors of these two congre-
gations. Mr. Sutherland is a native of the North
of Scotland, was educated in that country and
preached with equal facility in both Gaelic and Eng-
lish. He was a sound evangelical preacher, faithful
lOI
History of Presbyierianism
and conscientious as a pastor, and his ministry was
attended by a fair measure of success. He resigned
his charge in i88i and removed to Austraha.
In September, 1882, this congregation extended
a call to Rev. A. B. McLeod, but he, having been
called at the same time to Mount Stewart and West
St. Peters, accepted the latter. They next called
Rev. Malcolm Campbell of Strath Loone, Cape Bre-
ton, who, having accepted their call, was inducted
on 3rd January, 1884. Under Mr. Campbell's faith-
ful ministry the congregation had large accessions
to their communion roll, nearly doubled their con-
tributions to the schemes of the church, and en-
joyed a time of great prosperity. Mr. Campbell's
connection with the congregation terminated on
nth November, 1890, he having accepted a call to
Strathalbyn and Rose Valley.
As already stated, Caledonia, for several years
a mission station, was organized into a new congre-
gation in August, 1885. They at the outset guar-
anteed an annual stipend of $750. A large number
of this congregation being Highlanders, without
much English, it was necessary for them to have a
minister able to preach in both languages. Rev.
John Sutherland was accordingly called and in-
ducted as pastor of this new congregation on 20th
August, 1890.
After Rev. Mr. Campbell's translation to Strath-
albyn, Rev. A. S. Stewart, late of Mosa, Ontario,
was called and settled as pastor of the congregation
of Woodville in the year 1892.
102
On Prince Ed<ward Island
CHAPTER XIV.
BELFAST.
This is one of the oldest, largest, most intelligent
and prosperous settlements in the province. It is
situated in the eastern part of Queens county, and
comprises Eldon, Orwell, Point Prim, Belle Creek,
Pinette River, Flat River, etc. In 1758, when the
island was taken from the French, a few inhabitants
were settled in this district; but from that period
the land, in a great measure, remained unoccupied
till 1803, when, though it had been cleared and culti-
vated by the French, it was overgrown again by
thickets of young trees, interspersed with grassy
glades. In August of 1803, about eight hundred
immigrants arrived from the Highlands and islands
of Scotland. On their arrival they spread them-
selves along the shore, upon the site of an old
French village which had been destroyed and aban-
doned after the capture of the island by the British
forces. These settlers were brought out by the Earl
of Selkirk, who remained with them for nearly two
months, laying out their lands and getting them
settled as comfortably as possible, under the circum-
stances. A little more, than a year after their settle-
ment the Earl returned to the island and stated that
with the utmost satisfaction he found that his plans
had been followed up with judgment and attention,
and that the settlers were then engaged in securing
103
History of Preshyiertanisnt
the harvest which crowned their industry. There
were, he stated, three or four famihes whose crop
was inadequate to their supply, but with character-
istic generosity their wants were supplied by those
who had a superabundance. So judicious were the
arrangements made in this settlement that it es-
caped, in a great measure, the hardships endured by
the early settlers in other parts of the island.
At the time of their settlement there were three
families of Roman Catholics there, but they soon
after left and took up their abode elsewhere. With
the exception of three or four families of Baptists,
all the settlers in the place were Presbyterians, ad-
hering to the Church of Scotland.
Rev. Dr. McGregor of Pictou visited this place in
1806 and on several occasions afterwards. At the
time of his first visit the people had made consider-
able progress, and were, for a new country, in fairly
comfortable circumstances. Amongst them were
many pious, God fearing men and women, who reg-
ularly met together on Sabbath for prayer, praise
and reading of Scriptures. The first Presbyterian
place of worship erected on Prince Edward Island
in connection with the Church of Scotland was built
at Point Prim, in 1826, through the influence of Dr.
Macauley, who had been chaplain in the army for
some time, and who preached in it occasionally ; but
his time was principally occupied with the duties of
his profession. Dr. McGregor's first sermon in Bel-
fast was on the Laodicean church, the second on
the Prodigal Son, the third on Phil, iii : 13, 14.
104
On Prince Ed<ward Island
These discourses were preached in Gaehc; and the
late Rev. Alexander McKay, once minister of Bel-
fast, said that these discourses were represented to
him, by those who heard them, as being plain, faith-
ful and powerful. On these occasions he also bap-
tized a number of children. The people of Belfast
applied to Dr. McGregor to procure them a minister
from Scotland, but the supply of preachers at that
time was so limited that it was impossible to obtain
one for them. They, however, kept up regular Sab-
bath services amongst themselves, as best they
could, until the settlement of Rev. John McLennon,
M. A., a young man who had been sent out by the
Church of Scotland in 1823.
Mr, McLennon was educated in Aberdeen, Scot-
land, and was licensed by the Presbytery of Aber-
torf, Inverness-shire. Shortly after his arrival in
this country he was ordained and inducted in Bel-
fast. The ministers who took part in his ordination
were Rev. Donald Allan Fraser of New Glasgow
and Blue Mountains and Rev. Kenneth John Mc-
Kenzie of Pictou, Nova Scotia. Having been so
long without the regular dispensation of religious
ordinances, and having been so often disappointed
in their efforts to obtain the services of a minister,
the people of this large and interesting field were
greatly rejoiced at the settlement of their young
minister. Mr. McLennon was the only minister in
connection with the Church of Scotland on the is-
land at that time ; and besides his own congregation,
which then embraced the whole of Belfast, Wood
105
History of Presbyterianism
Islands, Georgetown and Murray Harbor, he also
gave frequent supply of preaching to Cherry Val-
ley, Charlottetown, New London and other places.
From the vast extent of Mr. McLennon's parish,
the scarcity of roads, the rough character of those
which had been opened up and the entire absence of
all the modern comforts of travel, the exposure and
the hardships which he endured in the performance
of his ministerial duties must have been very great
indeed. With all our modern comforts and con-
veniences and our improved highways, few minis-
ters would be willing to undertake, and fewer still
be able to undergo the toil cheerfully and uncom-
plainingly borne by this able, faithful and devoted
servant of God. Almost the only mode of traveling
during the early part of his ministry was on horse-
back, and his worthy partner, little accustomed to
this mode of travel in her native land, became al-
most as expert an equestrian as himself.
Rev. Mr. McLennon was a gentleman of educa-
tion, of culture, of more than ordinary ability, an
excellent preacher who could speak with ease and
fluency in both Gaelic and English. As a pastor he
was diligent and faithful, though his widely scat-
tered field made it impossible for him to visit his
parish very frequently; but in visiting the sick, in
conducting prayer meetings, etc., he had the assist-
ance of a noble band of elders, amongst whom may
be mentioned Laughlin Morrison, Roderick Camp-
bell, Donald McRae, Charles McKinnon, who served
in the capacity of a catechist before the settle-
io6
On Prince Eckuard Island
ment of Mr. McLennon, Charles Nicholson, Angus
McLeod and Angus McLean. The descendants of
some of these good men are still in the eldership.
One of these old elders, at family worship, when
reading the words of St. Paul, "I can do all things
through Christ which strengtheneth me," made the
following comment, "Aye, aye, Paul. I could do
that myself." And Rev. Donald Allan Fraser, who
frequently assisted Mr. McLennon at his commiui-
ion services, on hearing some of these grand old
elders speaking and praying at their preparatory
meetings, remarked that he would willingly travel
all the way from Blue Mountains, Nova Scotia, to
Belfast, Prince Edward Island, to hear some of
these old elders who had come from Dumfries and
other shires in Scotland.
As a man, Mr. McLennon was most gentlemanly,
pleasant and agreeable. He was celebrated for his
genuine hospitality. A true Highlander, born in
Ross-shire, his house was always open, not only for
members of his own congregation, but for all, with-
out distinction; and Mrs. McLennon, a woman of
rare intelligence, kindness and amiability, made the
manse of Belfast a pleasant resort alike for the
friendly visitor and for the weary traveler.
After nearly thirty years of faithful service, Mr.
McLennon resigned his charge of Belfast and re-
turned to his native land, and on nth February,
1852, laid down his well-used armor and received
the crown of glory from the Captain of his salva-
tion. He left a family of eight, four sons and four
107
History of Preshyierianism
daughters. One of the daughters was married to
the late Rev. Dr. Jenkins of Montreal, another to
Rev. Dr. Gordon, the able and popular principal of
Queen's College, Kingston. Three of the sons have
been called away by death. The youngest son is
married and lives in Charlottetown.
The next minister settled in Belfast was Rev. Al-
exander McKay, M. A. His induction took place
on 23rd August, 1855. Mr. McKay's ministry in
this parish was characterized by great peace, har-
mony and prosperity. He was a thorough Protes-
tant, an earnest temperance worker, and used his in-
fluence for the advancement of every good cause.
On 25th May, 1859, Mr. McKay accepted a call to
the congregation of Salt Springs and Gairloch, Pic-
tou, N. S., and was accordingly loosed from his
charge in Belfast. After a vacancy of three months
Rev. Alexander McLean, M. A., was called to suc-
ceed Mr. McKay as pastor of Belfast. His induc-
tion took place on 31st August, 1859. Mr. McLean
was a native of East River, Pictou, N. S., and re-
ceived his education in Glasgow, Scotland. As a
scholar, a preacher and as a man of high intellectual
endowments, Mr. McLean was in no respect infe-
rior to his two worthy predecessors. Indeed, Bel-
fast seems to have been singularly fortunate in se-
curing the service of ministers of superior abilities
and attainments. Mr. McLean's pastorate in this
congregation was, like that of his predecessors, not
only laborious but was crowned with a large meas-
ure of success. In addition to the large church at
108
On Prince Ed<zvard Island
Eldon, the congregation have erected a large tent
with a frame roof, boarded and shingled, capable of
seating nearly two thousand people. On sacramen-
tal occasions this tent is occupied by the English
speaking part of the congregation, while the church
is used by those who prefer the Gaelic; and on a
communion Sabbath, if the day is fine, both the tent
and the church are filled to their utmost capacity.
These two buildings are in the center of a beautiful
hardwood grove on the brow of a high hill. It is
one of the most beautiful sites for a church any-
where to be found in the province. Rev. Mr. Mc-
Lean, on 14th August, 1877, after a pastorate of
seventeen years, accepted a call to Hopewell, Nova
Scotia, and was accordingly transferred to the Pres-
bytery of Pictou to be inducted into his new parish.
So strong was the hold which Mr. McLean had
upon the affections of the congregation of Belfast
that in August, 1878, just one year after he had left
there, they extended to him a very cordial call to
again become their pastor, but this call Mr. McLean
felt it his duty to decline.
Rev. A. S. Stewart was the next minister of this
congregation. Mr. Stewart was a native of Scot-
land, and for some years was employed as a catechist
in his native land, and in that capacity he came to
this country. Soon after his arrival in Nova Scotia
he entered the Presbyterian College in Halifax, and
having taken the usual course in that institution,
was duly licensed, and having accepted a call to Bel-
fast, was on 25th March, 1879, ordained and in-
109
History of Presbyierianism
ducted as their pastor. For about eight years Mr.
Stewart continued to minister to this congregation.
He was much esteemed by the people of his charge,
and it was with deep regret that, in January, 1887,
they consented to a dissolution of the pastoral tie,
he having accepted a call to the congregation of
West and Clyde Rivers, on this island.
Belfast was vacant for a little over a year when
they called Rev. A. McLean Sinclair of East River,
Pictou, Nova Scotia, who was inducted on i6th
May, 1888. Mr. Sinclair is much and deservedly
esteemed by his congregation, being a man of supe-
rior ability, an excellent preacher, one of the best
Gaelic scholars and owning one of the best Gaelic
libraries on the continent, is thoroughly acquainted
with the rules and forms of procedure in church
courts, and is a most useful member of Presbytery
and of other church courts.
What was originally the congregation of Rev.
John McLennon has multiplied into nine congrega-
tions, viz.: Belfast, Orwell, Woodville, Caledonia,
Valleyfield, Montague, Georgetown, Murray Har-
bor North and Murray Harbor South, each of
which is larger numerically and stronger financially
than the whole field combined was seventy-five years
ago.
1 10
On Prince Ed-wzrd Islar.d
CHAPTER XV.
valle;yfie;i.d.
This congregation when first organized com-
prised Brown's Creek, Valleyfield, Cardigan and
Dundas, or Grand River as it was then called. The
first settlers of Valleyfield and Brown's Creek came
out from the Isle of Skye in 1840. The greater part
of the immigrants who arrived in this year had been
brought up under the ministry of the late Rev. Rod-
rick McLeod of Skye, and in the land of their adop-
tion they did not forget the pious teachings of that
notable divine. Ample proof of this fact was given
by the consistent and devoted lives of such men as
Donald Bruce, from whom all the families of that
name in Valleyfield are descended; Sween Camp-
bell, a man of extraordinary intellectual power, pos-
sessing an extensive acquaintance with the Scrip-
tures, a fluent speaker, especially in Gaelic, and a
pious and devoted worker in the Master's vineyard ;
Martin McPherson (Beag), Malcolm Montgomery,
father of Donald Montgomery, the late superin-
tendent of education ; Malcolm MacLeod, grand-
father of Revs. J. M. MacLeod of New Brunswick
and Alex. MacLeod of Prince Edward Island ; Mal-
colm Bruce and William Martin. Besides the
foregoing, who were all elders, there were also Don-
ald McLeod, Donald Mclvor, Donald McBeth, Al-
exander McRae and Angus McLeod of Kinross. All
III
History of Presbyterianism
these men were active workers in the church, ever
ready to take part in religious meetings with credit
to themselves and with profit to those who heard
them. All these men, having served their day and
generation, have entered into their rest, and the
places of some of them are now filled by their de-
scendants, as for example: — Malcolm Matheson,
Angus Bruce, Norman MacLeod, father of John P.
MacLeod, B. A., attorney at law in British Colum-
bia, and Angus, Donald and John Bruce.
The early settlers of this place having come to
this country in the year 1840, just on the eve of the
disruption in Scotland, and having in the old coun-
try sympathized with the leaders of the disruption
party, brought along with them to their Western
home a strong antipathy to the patronage system,
which so divided the church in Scotland at that
time; and when, three years after their arrival in
America, the disruption took place, they, having
so recently come from the scene of strife, took as
keen an interest in the struggle as if they had been
listening to the eloquent speeches of Chalmers, and
Guthrie, and Candlish, and had witnessed that
grand procession of more than four hundred minis-
ters marching out of St. Andrew's church, Edin-
burgh, headed by Chalmers, Welsh and others, and
for conscience sake giving up their living, their
manses, their churches and many other advantages.
Though the wisdom of importing these feelings and
divisions to this side of the Atlantic has been ques-
tioned, yet we believe the Great Head of the Church
On Prince Eckvard Island
has overruled them for His own glory and for the
good of His cause. After the disruption the people
of Valleyfield determined to cast in their lot with
the Free Church.
These early settlers possessed but little of this
world's goods, but they had health, strength, con-
tentment and strong faith, both in reference to the
things of this world and of the next. As soon as
they had provided themselves with houses (built of
round logs) they set to work to erect a place of wor-
ship, which they built near the site of their present
church. Donald Bruce, Sween Campbell, Martin
McPherson (Beag), Malcolm Montgomery, Wil-
liam Martin, Donald McRae and Angus McLeod of
Kinross were the leading promoters of this good
work. While the church was in the course of erec-
tion, religious services were conducted in the largest
of their dwelling houses. These services were prin-
cipally led by Martin McPherson, Sween Campbell
and Malcolm Montgomery, and were highly accept-
able as well as profitable to the people. The minis-
ter whom they expected to occupy the church, at
least part of the time, was Rev. Mr. Mclntyre. He
was known to be a very energetic preacher, one who
used his hands and feet as well as his lungs and
brain. Having taken this fact into their serious
consideration, they determined to build a good,
strong, substantial pulpit, one that would not yield
to the physical eloquence of the most zealous
preacher. They also, it is said, did their best to pro-
cure a Bible that for strength would correspond
H 113
History of Presbyterianism
with the pulpit. The church when completed would
seat between two and three hundred people, and
service was held regularly, by a minister if one
could be had, and if not, by the elders.
A second vessel arrived with three hundred im-
migrants from the Isle of Skye in the year 1858 and
settled in Caledonia, which adjoins Valley field, and
until recently formed part of that congregation.
The first minister regularly placed over this con-
gregation was Rev. Alexander Munro. He was in-
ducted by the Free Presbytery of Pictou in the year
1850, and for a period of thirty years Mr. Munro
went in and out amongst that large and widely scat-
tered flock and ministered unto them in spiritual
things. He was a superior scholar, a faithful pas-
tor, a wise counsellor and a useful member of Pres-
bytery. He was for several years clerk of the Free
Presbytery of Prince Edward Island, and dis-
charged the duties of that office with correctness
and ability. The amount of traveling and the many
hardships involved in the discharge of his pastoral
duties were very great, and very few at the present
day would be willing to undertake them. On the
25th May, 1859, Grand River, or Dundas, was sep-
arated from Mr. Munro's charge; but though this
lessened his field, it did not materially lessen his
labors, for he still had more ground to overtake than
any one man could successfully manage. In the
year 1877 that part of Cardigan which belonged to
the congregation of Valleyfield was united with the
congregation of Georgetown and Cardigan, under
114
On Prince Ednvard Island
the ministry of Rev. John McKinnon. Mr. Munro's
labors were now wholly confined to Brown's Creek,
Valleyfield and Caledonia. Here he continued to
rhinister to a warmly attached and appreciative peo-
ple until the autumn of 1884, when, on account of
age and infirmity, he was under the necessity of re-
signing his charge. Mrs. Munro, a woman of rare
accomplishments, having been called to her rest
some years before, he, soon after his resignation,
went to Musquodoboit to live with his eldest daugh-
ter, the wife of Rev. Ernest Bayne, the minister of
Musquodoboit. Here, in less than one year after
his resignation, this aged and faithful servant of
the Lord fell asleep in Jesus. "Blessed are the
dead which die in the Lord." Two of Mr. Munro's
sons are in the ministry. One, J. R. Munro, B. A., is
tlie esteemed pastor of the Presbyterian congrega-
tion in Antigonish, N. S. ; the other, Christopher
Munro, B. A., is pastor of the Presbyterian Congre-
gation at Oxford, Nova Scotia.
This congregation (Valleyfield) having remained
vacant for a little over one year, Mr. Roderick Mc-
Lean, who had been sent out by the colonial com-
mittee of the Free Church of Scotland, was or-
dained and inducted as their pastor on 17th Novem-
ber, 1885. Mr. McLean entered upon the work of
the congregation with earnestness and zeal, and by
the blessing of God the harvest was great ; hundreds
were added to the communion roll during the first
three years of his ministry. The good seed which
had for many years been faithfully sown by the late
115
History of Presbyierianism
pastor is being joyfully reaped by the present pas-
tor, and in the end the sower and reaper shall re-
joice together. Not only has the congregation in-
creased in numbers, it has also increased in liberality
to the schemes of the church, and in its contribu-
tions for the support of ordinances at home. While
this congregation has more than doubled its contri-
butions to religious and benevolent objects, it has at
the same time thrown off Caledonia, which itself at-
tained, at the very outset, the status of a self-sus-
taining congregation. The congregation has also
erected a large summer tent, with roof boarded and
shingled, in which, like Belfast, on sacramental oc-
casions, the English speaking people worship, and
which on fine days is crowded, though capable of
seating nearly two thousand people, while the
church beside it is also filled. Gaelic is still required
in this congregation. Many of the old people know
very little of any other language. All the young
people, however, understand English, and in a few
years an English speaking minister may suit in any
of our Gaelic charges, but while the people are able
to speak in this tongue a minister who can preach
Gaelic will always command a premium.
ii6
On Prince Ediuard Island
CHAPTER XVI.
DUNDAS.
The settlement of Dundas dates only as far back
as 1840. In that year 261 immigrants arrived from
the Isle of Skye, some of whom settled in Dundas,
then called Grand River. At this period that v^hole
region of country was an unbroken forest. The
first settlers had to clear a spot on which to build
their houses. These were constructed of round
logs, notched at the ends and laid one upon another.
Though their houses were primitive, the labor of
clearing the land and planting the crops amongst the
green stumps very arduous, and their temporal com-
forts and conveniences were very few, yet these
hardy, sober, industrious pioneers were just as happy
as their children and grandchildren who own these
broad acres of richly cultivated lands, and live in
their well built, well furnished houses. The only
road in that part of the country was one leading
from St. Peters to Bay Fortune, some miles from
Dundas. All their provisions and supplies had to
be carried on their backs through the dense forest,
their course guided by a blaze on the trees. Now
the country is intersected in all directions by good
roads ; the forests are falling before the woodman's
axe, the soil is rich and well cultivated; the dwell-
ing houses, schools and churches are all in keeping
with the times. Passing through that district a few
117
History of Presbyteriantsm
years ago, the writer was much impressed by the
rapid onward strides Dundas had taken. At the
same rate of progress for a few years more Dundas
will be one of the finest agricultural districts in the
province.
The number of Presbyterian families in this place
at its first settlement was sixteen, and four of these
belonged to Rev. D. McDonald's parish, which was
scattered over the greater part of the island. Hav-
ing no minister in Dundas at that time, they invited
Elder Sween Campbell from Brown's Creek to hold
occasional services amongst them. This he contin-
ued to do for several years, as often as circum-
stances would allow, and being a man of extensive
Bible knowledge, deep piety, and wonderful fluency,
his services were highly appreciated and greatly
blessed to the people. In the absence of Mr. Camp-
bell, these pious Highlanders met from house to
house and conducted religious services amongst
themselves. The men who were foremost in leading
the meetings were Messrs. Ewen McDonald, Archi-
bald Matheson, Alexander Matheson and John
Matheson. Though the Presbyterians in this settle-
ment were few in number, and like most of the early
settlers, straitened in circumstances, yet with praise-
worthy zeal, having provided shelter for themselves,
they set to work to erect a house for the worship of
God, and in the year 1845 they completed a very
neat and comfortable little church. The first or-
dained minister who preached in this church was
Rev. Alexander Mclntyre, who, though not inducted
118
On Prince Ed<ward Island
into the congregation as their pastor, gave occa-
sional supply to Dundas along with Brown's Creek,
Valleyfield, Cardigan and Caledonia. The next or-
dained minister who was appointed to supply them
for a time was Rev. Mr. Underside of Nova Scotia.
About that time Rev. Alexander Munro was settled
by the Free Church Presbytery over Valleyfield,
Brown's Creek, Cardigan and Dundas, and for nine
years Mr. Munro gave to Dundas such supply as his
wide field would permit. On May 25th, 1859, Mr.
Munro resigned his charge of Dundas, when it was
organized into a separate congregation. The first
minister who preached for this newly formed charge
was Rev. George Sutherland. He supplied them for
about two months and was followed by Rev. Hugh
McMillan for a similar period ; Mr. Allan McLean,
student, preached in Dundas during the summer of
i860. The sacrament of the Lord's Supper was dis-
pensed in Dundas for the first time in September,
1861. The ministers officiating were Rev. Donald
McNeill and Rev. Henry Crawford.
Rev. Allan McLean was the first minister inducted
over Dundas since its organization into a distinct
charge. His induction took place on 19th June,
1862. Mr. McLean studied in the Free Church Col-
lege, Halifax, and was licensed by the Presbytery
of Prince Edward Island on 25th September, 1861.
For several years, with great earnestness and fidel-
ity, Mr. McLean labored in this field. The congre-
gation was weak numerically and financially, and
the minister's stipend, as a consequence, was small,
119
History of Presbyteriamsm
so that to maintain himself and family he had, like
Paul, to labor with his own hands. This, in addi-
tion to his pastoral work, he continued to do without
murmuring or complaining, during the whole pe-
riod of his ministry in this congregation. "He en-
dured hardness as a good soldier of Jesus Christ."
Under his faithful and self-denying ministry the
congregation grew and prospered. The old church
having become too small to accommodate the grow-
ing flock, with commendable zeal and liberality, un-
der the leadership of their devoted pastor, they com-
menced, and in a comparatively short time finished,
the erection of a large, comfortable and handsome
place of worship, which is an ornament to the settle-
ment and reflects credit alike on both minister and
people. After fifteen years of faithful and success-
ful ministerial labor, Mr. McLean, on loth April,
1877, resigned the pastoral charge of Dundas.
The congregation now remained vacant for three
years, when Mr. John McDonald, a young man who
had been sent out to this country by the Colonial
Committee of the Free Church of Scotland, was, on
20th of May, 1880, ordained and inducted as suc-
cessor to Rev. A. McLean. In a little over one year
Mr. McDonald's resignation was accepted, he hav-
ing intimated his intention of accepting a call to a
Gaelic congregation on the island of Cape Breton.
About this time Cardigan was separated from
Georgetown and was on May 3rd, 1882, united with
Dundas. The united congregation called succes-
sively Rev. A. B. McLeod and Rev. A. S. Stewart
120
1
On Prince Eckvard Island
of Belfast. Both calls were declined. The next
minister called was Rev. Ewen Gillis of Earlton,
Nova Scotia. Mr. Gillis accepted the call and was
inducted pastor of Cardigan and Dundas on 25th
November, 1884. The Cardigan section having re-
cently purchased a comfortable manse, the minister
accordingly lived in that section of the congrega-
tion, and Dundas section, which had commenced the
erection of a manse, in the meantime stayed pro-
ceedings. Mr. Gillis' connection with the congre-
gation lasted for four years, and though he had
many difficulties to contend with, yet his earnest and
zealous efforts resulted in much good. Large acces-
sions were made to the communion roll, the liberal-
ity of the people to the schemes of the church was
considerably developed, and the Cardigan section of
the congregation built a large new church of hand-
some design, which for beauty and neatness of fin-
ish will compare favorably with any Presbyterian
church in the province. It is both an ornament to
the place and a credit to the congregation.
Mr. Gillis' resignation of Cardigan and Dundas
was accepted on i8th November, 1888. Shortly
after this charge became vacant it was divided into
two, and Rev. Adam Gunn of Nova Scotia having
accepted a call to Cardigan, was inducted as pastor
on i6th July, 1891. The Dundas section received
supply by students, probationers and others until
Rev. John Gillis of Ontario, having accepted a call
to that place, was inducted as their pastor on
27th June, 1893.
121
History of Presbyterianism
CHAPTER XVII.
TRYON AND BONSHAW.
This place was settled about the year 1770, and is
therefore one of the oldest English settlements on
the island. It is beautifully situated, lying along the
Straits of Northumberland, about half way between
Charlottetown and Summerside. The soil is good,
the farms are well cultivated, the buildings present
a very neat and comfortable appearance, and though
the country is comparatively level it is not easy to
find a more beautiful or flourishing settlement than
Try on and Centreville, which joins it on the north.
The Rev. Dr. McGregor was the first Presbyte-
rian minister who visited this locality. He preached
in Tryon in 1794, one hundred and nine years ago,
and also on several occasions after that up to the
year 18 10, when Rev. John Keir was settled at
Princetown. The settlement of Tryon as well as that
of Bedeque, and indeed the whole of Prince county,
were embraced in Dr. Keir's charge.
As already stated, the first Presbytery on Prince
Edward Island was constituted on nth October,
1 82 1, and was composed of Revs. John Keir, Rob-
ert Douglas and William McGregor, and Mr. Ed-
ward Ramsey, ruling elder. The first addition made
to the Presbytery after its formation was Rev. Wil-
liam Hyde. Mr. Hyde had formerly been connected
with the English Independents, but upon appli-
122
On Prince Eckuard Island
cation to the Synod of the Presbyterian Church of
Nova Scotia he was received into connection with
that body, and was sent on a mission to Prince Ed-
ward Island, and having preached for some time at
Tryon and Cape Traverse, they presented him with
a call to become their pastor. Having accepted their
call, Mr. Hyde was inducted as pastor of Tryon and
Cape Traverse on 23rd October, 1822. Rev. Wil-
liam McGregor preached the ordination sermon,
Rev. John Keir delivered the charge to the minister
and to the congregation, and Rev. Robert Douglas
gave the closing sermon, on Hebrews ii: i, "There-
fore we ought to give the more earnest heed to the
things which we have heard lest at any time we
should let them slip." Mr. Hyde's connection with
this congregation, however, was short and very un-
happy. This seems to have arisen partly from cir-
cumstances in the state of the congregation and
partly from Mr. Hyde's own conduct. The number
of people in the congregation who understood the
principles of Presbyterianism was very small, and
Mr. Hyde himself seems to have been of that num-
ber. By reference to the minutes of a meeting of
Presbytery before which the difficulties between him
and the congregation were considered, it appears
that he was a man of peculiar temper. At the close
of the inquiry the Presbytery, satisfied that his use-
fulness was at an end, did, on 15th March, 1825, dis-
solve the pastoral tie between him and the congre-
gation of Tryon and Cape Traverse. From this
date until the year 1867 there was no Presbyterian
123
fc>
History of Presbyteriantsm
minister settled in this congregation. Rev. R. S.
Patterson, M. A., having been settled in Bedeque
within a few months of Mr. Hyde's departure, the
Presbyterians of Tryon and Cape Traverse were
placed under his spiritual oversight. Mr. Patterson,
for nearly forty years, gave as much of his time and
service to Tryon as he could spare from the other
sections of his wide field, when he gave up his
charge of these two places. On 2nd August, 1865,
Bonshaw was separated from the West River con-
gregation, united with Tryon and declared a distinct
and separate charge. During their vacancy they
were supplied by Rev. Allan Simpson, J. K. Bair-
sto, J. G. Cameron and others. On 30th January,
1867, the Presbytery sustained a call from this con-
greation to Mr. J. G. Cameron, who, being present,
intimated his acceptance of the same, and was or-
dained and inducted pastor of Tryon and Bonshaw
on 14th March, 1867. The Rev. Alexander Fal-
coner of Charlottetown preached the ordination ser-
mon, Rev. R. S. Patterson presided and offered the
ordination prayer, Rev. Alexander Campbell appro-
priately addressed the minister and Rev. Robert
Laird, in suitable terms, addressed the congregation
on their duties and responsibilities. For six years
Mr. Cameron remained pastor of this new and inter-
esting field. He was a most earnest and faithful
laborer, a good, sound, practical preacher, a man
of superior administrative ability, a kind and sym-
pathetic pastor, and greatly beloved by old and
young of the congregation. Under his faithful
124
On Prince Eckvarcf Island
labors the congregation, though weak, and requir-
ing aid from the augmentation fund, made rapid
progress towards the status of a self-sustaining con-
gregation. In the spring of 1873 Mr. Cameron ac-
cepted a call to the congregation of Souris and Bay
Fortune and was, to the deep regret of his congre-
gation, loosed from the charge of Tryon and Bon-
shaw and inducted into his new field of labor. Tryon
and Bonshaw remained vacant for about eight-
een months, during which time they received supply
of preaching from Messrs. A. F. Thompson, I,
Simpson, Leishman, Young, Samuel Bernard, J.
A. F. Sutherland, Samuel McNaughton, H. McD.
Scott, Alexander Russell, W. P. Archibald and
from members of Presbytery. Mr. W. P. Arch-
ibald, M. A., having received and accepted a very
cordial and harmonious call, was ordained and in-
ducted as their pastor on 28th September, 1875.
Rev. John Murray preached the ordination sermon;
Rev. R. S. Patterson narrated the steps leading up
to this call and put to the minister-elect the usual
formula of questions ; Rev. Alexander Campbell of-
fered the ordination prayer, during which Mr.
Archibald was ordained to the office of the ministry
"by the laying on of the hands of the Presbytery,"
and inducted into the pastoral charge of the congre-
gation of Tryon and Bonshaw. The newly or-
dained minister was suitably addressed by Rev. R.
S. Patterson and the congregation by Rev. J. M.
MacLeod. Mr. Archibald's pastorate in this field
was brief, extending only a little over two years, but
125
History of Presbyierianism
during that brief period he endeared himself to the
hearts of the people and gave our cause in Tryon a
valuable impulse. Mr. Archibald's resignation was
accepted on 7th November, 1877. After this, Rev.
J. W. McLeod, afterwards missionary to Trinidad,
supplied them with preaching for a part of two
years. Mr. McGregor, catechist, also ministered to
them during their vacancy. On 15th May, 1880,
they called Rev. Allan McLean of Dundas, and he,
having accepted the call, was inducted on 27th June,
1880. The late Rev. John McKinnon preached a
sermon on the occasion on Heb. xii : 28, 29. Rev.
Dr. Murray addressed the minister and Rev. Wil-
liam Grant addressed the congregation. With dili-
gence, fidelity and zeal Mr. McLean labored in this
congregation; nor did he labor in vain. The field
made progress numerically, financially and spiritu-
ally. During Mr. McLean's pastorate over them
they bought a comfortable manse and glebe, and
paid for them ; they also erected a church at Cra-
paud, a village situate half way between Tryon and
Bonshaw, and also repaired and improved their
church at Tryon. It is in such congregations as
this that the great advantage of the augmentation
scheme is seen and felt. But for this fund, and the
fostering care of the augmentation committee, many
of our self-sustaining and healthy, good working
charges, that are giving liberally to every good
cause, would be nothing more than weak stations,
struggling for an existence and poorly supplied with
the ordinances of religion. There are few, if any,
126
On Prince Ed'wa.rd Island
of the schemes of the church doing more to lengthen
the cords and strengthen the stakes of our church,
both at home and abroad, than that of which the
augmentation committee has charge ; and few, if
any, are more deserving of the sympathy and sup-
port of our people. Rev. Mr. McLean's resignation
of this charge was accepted on 14th May, 1893.
Rev. J. F, McCurdy succeeded Mr. McLean as pas-
tor of this charge, and was ordained and inducted
on 22nd May in the year 1894. Mr. McCurdy was
a Nova Scotian, a graduate of Dalhousie and Pine
Hill, Halifax. Perhaps the McCurdy family has
given more ministers and elders to the church than
any other family in Canada. They are all good
Presbyterians, and the pastor of Bonshaw and
Tryon is no exception. Mr. McCurdy's pastorate in
this congregation extended over only about four
years, but the good seed sown took root and brought
forth much good fruit.
Mr. McCurdy was succeeded in this congregation
by Rev. G. C. Robertson, who was inducted in the
year 1899, and at the date of writing Rev. M.
Hooper Mcintosh of Summerside is the esteemed
pastor of Tryon and Bonshaw, having been inducted
in August of 1903.
127
History of PresbyierUnism
CHAPTER XVIII.
ST. JAMES' CHURCH, CHARI^OTTETOWN.
In the year 1825, the Presbyterians in Charlotte-
town and its suburbs, having no place of worship
in connection with their own denomination, held a
meeting for the purpose of considering the question
of erecting a Presbyterian church in that city. As a
result of this meeting a subscription paper was
opened, and from the enthusiasm of the meeting and
the liberal sums subscribed by those present, and
subsequently by others who were present at that
meeting, the people felt themselves warranted in
proceeding forthwith to erect a suitable place of
worship. Accordingly, in the following year, 1826,
the old St. James' church (which still stands, and is
used as a lecture room and Sabbath school) was
commenced, though not completed until the year
183 1. It was a large, comfortable and commodious
building, and seventy-five years ago was con-
sidered an elegant structure. The writer remem-
bers of preaching in that old church, when a theo-
logical student, fifty-one years ago, and though
somewhat nervous, as a country lad might well be
when standing before his theological professor and
the elite of Charlottetown, yet he cannot forget the
impression made upon his mind by the size, magnifi-
cence and gradeur of the old St. James.
This congregation originally embraced not only
128
On Prince Echvard Island
the Presbyterians in the town and royalty, but also
many of the families at West Clyde and North
Rivers, and on the St. Peters and Brackley Point
Roads. The most of the families at the former
place connected themselves with Rev. Wm. Ross, of
the then Free Church, who was settled there in i860,
while the two latter stations were formed into a
congregation and placed under the charge of Rev.
George M. Grant, M. A., who afterwards became
the minister of St. Matthew's church, Halifax, and
then the world renowned Dr. Grant, principal of
Queen's College, Kingston.
For a few years after the erection of St. James'
church the congregation was without a settled pas-
tor, but during that time they were frequently min-
istered unto by the late Rev. John McLennon, M.
A., of Belfast, and by ministers from the Kirk Pres-
bytery of Pictou and others. Their first settled
pastor was Rev. James Mcintosh, who had been
sent out by the Glasgow Colonial Committee of the
Church of Scotland in response to an urgent request
by the congregation. He took charge of the parish
in the year 183 1 and continued to minister to them
with ability and acceptance until the year 1836. In
the year 1840 Mr. Mcintosh was succeeded by Rev.
Angus Mclntyre, who had also been commissioned
by the Church of Scotland to take charge of this
parish. Mr. Mclntyre was a man of superior abil-
ity, an eloquent preacher and a faithful worker,
often visiting and preaching in destitute stations and
congregations throughout the country. His pas-
I 129
History of Presbyterianism
torate terminated about the year 1848, when Mr.
Samuel Brown, a young man from the North of
Ireland, supplied the congregation for about six
months. His services are still highly spoken of by
those who heard him, and were much appreciated by
the whole congregation. The colonial committee, in
their fostering care, next sent out Rev. John
McBean, M. A., to take charge of this congrega-
tion; but after a pastorate of only six months he
was, on account of failing health, obliged to resign
his charge of this parish, and was succeeded in the
year 1851, by Rev. Robert McNair. Mr. McNair
was a young man of most amiable disposition, and
at the same time of fair ability, and of great popu-
larity both as a preacher and as a pastor. But hav-
ing embraced heterodox views regarding the Sab-
bath, his resignation was accepted in 1852. Mr,
McNair was followed by Rev. William Snodgrass,
M. A., who after supplying the congregation for
three years as a missionary, was, on 4th November,
1855, ordained and inducted into the pastoral charge
of St. James' church. His call was signed by one
hundred and eighty-six members and adherents, and
the members of Presbytery present at the ordination
services were Rev. Alexander Macgillvray, D. D.,
of Pictou, Rev. Alexander McKay, M. A., of Bel-
fast and Mr. John Kennedy, ruling elder of Brack-
ley Point Road. Without any disparagement to his
predecessors, we may be permitted to say that Mr.
Snodgrass was, intellectually, amongst them as
Saul was physically among his brethren. And the
130
On Prince Eckvard Island
congregation under his ministry enjoyed a measure
of prosperity hitherto unknown in its history, and
developed into one of the most active, energetic and
flourishing congregations of the church in that day.
Mr. Snodgrass v^as highly esteemed not only by his
own congregation, but by all who enjoyed the pleas-
ure of his acquaintance; and his removal from the
island was deeply and universally regretted as a
great loss to the church and to society at large.
Having, however, determined to accept a call from
St. Paul's church, Montreal, Presbytery accepted
his resignation on 30th June, 1856.
In July, 1856, Messrs. Thomas Duncan and
Andrew Longhead arrived in Charlottetown, hav-
ing been commissioned by the Colonial Committee
of the Church of Scotland to labor within the
bounds of the Kirk Presbytery of Prince Edward
Island. Mr. Longhead was appointed to labor as
a missionary in Georgetown, and Mr. Thomas Dun-
can was soon after his arrival, 23rd October, 1856,
ordained to the office of the holy ministry and
inducted into the pastoral charge of St. James'
church, Charlottetown. The ministers who were
present and took part in the ordination services were
Rev. Dr. Pollock, Rev. Dr. McRae, and Rev. Alex-
ander McKay. Mr. Duncan at the time of his
induction was quite a young man, having just com-
pleted his theological curriculum in one of the
Scottish universities. With all the ardor of youth,
therefore, and sanguine of success, he entered upon
the work of the ministry. As a preacher he was
131
History of Presbyierianism
earnest and zealous ; as a pastor he was most faith-
ful, painstaking and sympathetic; and possessing a
kindly heart, a genial disposition and a gentlemanly
manner, he was greatly beloved by all classes of
society, both in the city and throughout the country.
His labors were not confined to his own congrega-
tion ; he also took a deep interest in the working of
the Evangelical Alliance, Young Men's Christian
Association, and every institution which had for its
aim the good of his fellow men and the glory of
God. He always took his full share in the work of
Presbytery, and was greatly beloved by his breth-
ren in the ministry.
Mr. Duncan was a warm advocate of union
before its happy consummation in 1875. In the
month of May, 1870, he submitted to Presbytery an
overture on union, and in an able and eloquent
address supported the overture before the Kirk
Synod. And about this time the Presbyterians
representing the two Maritime Synods held several
conferences on the subject of union and co-opera-
tion, in all of which Mr. Duncan took an active part,
and few rejoiced more sincerely than did he when
the union for which he had so long labored and
prayed was finally consummated. Mr. Duncan's
ministry in Charlottetown, which extended over a
period of twenty years, was characterized by a
large measure of peace, harmony and prosperity, in
evidence of which we need only state the fact that
on one occasion he received over one hundred com-
municants into his church at once, upon profession
132
On Prince Edivard Island
of faith. On 1st November, 1876, Rev. Mr. Duncan
accepted a call to St. Andrew's church, Halifax,
and was accordingly loosed from his charge of St.
James' church, Charlottetown.
Three months after Mr. Duncan's removal to
Halifax, Rev. Kenneth McLennon, M. A., of Onta-
rio, accepted a call from St. James' church and was
inducted as their pastor on 31st January, 1877.
Shortly after Mr. McLennon's induction, and
mainly through his influence, the congregation com-
menced the erection of their present handsome
church edifice. It is built of Nova Scotia fre© stone,
faced with the red island stone, and with its tall,
graceful spire presents a very fine appearance and
reflects great credit upon the minister, who had not
a little to do with the design of the edifice, as well
as upon the architect, the builders and the congrega-
tion. It is, without doubt, the finest Protestant
place of worship in the province, both as regards
architectural design and workmanship. The church
was completed in less than two years after the work
was undertaken. It stands upon the same site as
the old church did, the latter having been removed
to an adjoining site. The grounds around the
church and manse are planted with ornamental trees,
the lawn and the walks are neatly kept, and the
whole appearance of the church property is highly
pleasing. Amongst his many other good qualities,
Mr. McLennon possessed a highly cultivated taste,
and he did much towards beautifying that beautiful
homelike spot.
133
History of Preshyierianism
No minister preaches model sermons every Sab-
bath, but we have heard some of the most highly
finished, eloquent and powerful discourses preached
by Mr. McLennon to which it has ever been our
privilege to listen. He always, without a moment's
hesitation, had the right word for the right place.
His noble disposition and his gentlemanly manner
endeared him to all who are capable of appreciating
these qualities. Having labored in this congrega-
tion for about eight years, he tendered his resigna-
tion, which was accepted on 30th June, 1884.
Having heard a number of candidates, St. James'
church, after a vacancy of one year, called Rev.
James S. Carruthers of Pictou, who, having
accepted the call, was inducted on 9th May, 1885.
Mr. Carruthers' first charge was Coldstream, near
Truro, N. S. He was next called and inducted into
the pastoral charge of Knox church, Pictou. In
both of these charges Mr. Carruthers did good
work. The task which lay before Mr. Carruthers
in Charlottetown was a difficult one and required
prudence, tact, experience, ability and no small
amount of determination ; fortunately both for him-
self and for the congregation, their new pastor pos-
sessed all these qualities in a marked degree. The
building of their fine new church had left them
burdened with a heavy debt, and what was even
worse, division and disorganization which were
most discouraging. But nothing daunted, Mr. Car-
ruthers entered upon his difficult task, determined,
by the blessing of God, to succeed, and succeed he
134
%
On Prince Edivard Island
did beyond the most sanguine expectation of his
friends. Every breach in the ranks was speedily
and effectually healed, the utmost harmony pre-
vailed — the debt is almost a thing of the past ; and
in the meantime many repairs and improvements
were made both to the church and to the manse.
Their contributions to the schemes of the church
were almost doubled, amounting to nearly $i,ooo.
Few congregations in the Synod of the Maritime
Provinces can present a better financial showing
than St. James' church. The office-bearers them-
selves set the example of liberal giving; some of
them, to our own personal knowledge, contributing
to the Lord's cause one-tenth of their annual income,
and even more. In this case it would seem that
example is better than precept, but when the two
accompany each other, success is sure to follow.
As a preacher, Mr. Carruthers holds a high rank ;
as an elocutionist, he has but few equals amongst
his brethren, and as a pastor he is diligent and faith-
ful. After a pastorate of seven years Mr. Carruth-
ers accepted a call from St. James' church. New
Glasgow, and on 2nd May, 1892, was loosed from
his charge in Charlottetown and transferred to the
Presbytery of Pictou to be inducted into his new
charge.
The congregation of St. James', during their
vacancy, extended to Rev. J. Milne Robinson, D. D.,
of Moncton, a very cordial and unanimous call.
This call, however, was declined. Their minds were
next directed to Rev. T. F. Fullerton, M. A., who,
135
History of PreshyterUnism
having accepted their call, was inducted pastor of
St. James' on 19th January, 1893. Mr. Fullerton's
discourses are chaste, logical and instructive. Dur-
ing the progress of the war in South Africa, Mr.
Fullerton obtained leave of absence from his con-
gregation for six months and accepted a chaplaincy
in the army. At the expiration of this period his
congregation gave him an extension of time and he
remained on the battlefield ministering to the com-
fort and spiritual welfare of the wounded and dying,
cheerfully sharing the exposure and hardships inci-
dent to military life. Having served his country
and his suffering fellow men faithfully, in this way,
for about one year, he returned to his attached and
anxiously waiting flock, who gave him a most cor-
dial welcome, and to whom, at the date of writing,
he still continues to minister with great acceptance.
136
On Prince Edward Island
CHAPTER XIX.
FREE CHURCH^ CHARLOTTETOWN.
The first meeting of the Free Church Presbytery
of Prince Edward Island was, by deed of Synod,
constituted in Charlottetown on 20th July, 1854,
and was composed of the following clerical mem-
bers, viz. : Rev. Alexander Sutherland, moder-
ator; Rev. Alexander Munro, clerk, and Rev. Neil
Bethune. About the same time the Presbytery
organized a preaching station in Charlottetown,
which was supplied with preaching by Mr. Kenneth
McKenzie, student, afterwards the settled pastor of
Baddeck, Cape Breton; Mr. John McDonald, stu-
dent, a young man of great promise, who was
removed by death ere he had finished his theological
curriculum; by the late Rev. Murdoch Sutherland
of Pictou, N. S. ; by Rev. Alexander Ross, and by
others. On 14th September, 1854, Hon. Kenneth
Henderson, M. D., and Mr. George Henderson were
ordained as elders of the Free Church preaching
station, Charlottetown. In the spring of 1878 the
former, and a few years later the latter, entered into
their rest. They were both good men and good
elders, who took heed to themselves and to the flock
of whom God had made them overseers. This sta-
tion, under the ministering care of Presbytery, was
fast assuming the proportions of a self-sustaining
congregation, but was still (one year after its organ-
137
History of Preshyierianism
ization as a station) unable to support a minister.
Accordingly, on 9th May, 1855, West River was dis-
joined from Strathalbyn, united with Charlottetown
and organized into a congregation known as the
Free Church congregation of Charlottetown. The
Lord's supper was first dispensed in this congrega-
tion, while it was only a preaching station, by the
late Rev. Murdoch Sutherland of Pictou on 17th
September, 1854. He also preached for a few Sab-
baths in the newly organized congregation in the
following summer, 1855, and so well pleased was
the congregation with his services that they
extended to him a most cordial and unanimous call
to become their pastor, but both his congregation
(Knox church, Pictou) and the Presbytery of
which he was a member, being strongly opposed to
his removal to Prince Edward Island, Mr. Suther-
land declined the call to Charlottetown.
This congregation having now grown to such an
extent that outside help was no longer necessary,
the West River section was, in August, 1856, dis-
joined from Charlottetown and soon after united
with Brookfield, a section of the Scotch settlement,
and organized into a new congregation with Rev.
William Ross as their minister. In the meantime
the Free Church congregation in Charlottetown
received supply of preaching from Messrs. Neil
McKay, Donald McNeill, Rev. George Sutherland
and others. In the spring of 1856 this spirited little
congregation made another, and this time a success-
ful, effort to secure a settled pastor. They called
138
On Prince Edward Island
Rev. George Sutherland of Musquodoboit Harbor,
N. S. ; he accepted their call and was inducted as
their pastor on 27th August, 1856. Mr. Sutherland,
with characteristic zeal and ability, entered upon his
congregational work. He was a very ready and elo-
quent speaker both in the pulpit and on the plat-
form ; and being a man of public spirit who took a
lively interest in everything that pertained to the
public welfare, civil, social and religious, he became
an active worker in every good cause, so that his
influence for good extended far beyond his own
congregation. This was especially the case in refer-
ence to the temperance cause, and in the conflict
which took place at that time between the Roman
Catholics and the Protestants on the free non-sec-
tarian school system. While much credit is no doubt
due to the leading politicians of that day for our
present admirable school system, the names of Rev.
George Sutherland, Dr. Isaac Murray, James Allan,
R. S. Patterson, M. A., Alexander Sutherland, Rev.
Dr. Keir and Rev. Dr. Fitzgerald can never be for-
gotten in connection with our educational system.
During nearly the whole period of his ministry in
Charlottetown, Mr. Sutherland was the efficient
clerk of the Free Presbytery, before the union, and
of the United Presbytery after the union, which
took place in the year i860.
But while discharging many public duties for the
general good, Mr. Sutherland did not overlook his
peculiar work as minister of a congregation. With
regularity and fidelity, he visited his people from
139
History of Presbyterianism
house to house, in health and in sickness, and was
careful and conscientious in his pulpit preparations,
as was clearly indicated both by the style and by the
matter of his sermons. While in Charlottetown he
published a geography of Prince Edward Island
which contained a great many historical facts of
interest which had hitherto been unwritten. Mr.
Sutherland also took an active part in the Union
movement between the Free Church and Presby-
terian Church of Nova Scotia, the basis of which
was unanimously adopted by the Free Presbytery
on 26th October, 1859. When this union was
accomplished an attempt was made to unite the
Free Church congregation in Charlottetown and the
Queen's Square congregation into one charge, but
they did not love each other well enough at that
time to acquiesce in that proposal. Having grown
up side by side, and both congregations being weak,
and struggling for an existence, there naturally
sprang up a good deal of jealousy between them,
which for the time prevented the amalgamation. At
this time Queen's Square had not yet secured their
first settled pastor, and probably, if a minister of
Mr. Sutherland's ability had appeared before them
as a disinterested party, they would eagerly have
grasped at the prize. But from feelings which those
acquainted with the early history of those two con-
gregations can easily understand, the negotiations
for union for the time being failed. Soon Queen's
Square congregation obtained a minister, and the
two congregations worked along side by side. The
140
On Prince Ed<Tvard Island
two ministers were on friendly terms, and the con-
gregations began to regard each other in a more
friendly light, giving evidence that ultimately bet-
ter counsels would prevail. On 21st November,
1866, Rev. Mr. Sutherland's resignation of the pas-
toral charge of his congregation was accepted. Soon
after Queen's Square congregation became vacant
also, and in the year 1870 these two congregations
were united, the united charge taking the name of
"Zion Church." In the same year negotiations were
opened up between Zion church and St. James'
church with the view of uniting all the Presbyte-
rians of Charlottetown into one congregation, but
in the wise providence of the Great Head of the
church these negotiations ended in failure. For if
the existence of three congregations in the city of
Charlottetown was an error in one direction, the
union of all these into one would have been an
equally great error in the opposite direction, as the
lapse of years has amply demonstrated.
The united congregation worshipped in Queen's
Square church, it being the larger and more com-
fortable building and in the more central part of the
city. The Free Church being now unoccupied, was
rented by the Upper Prince Street Methodist church
until their own building should be completed.
141
History of Presbyteriantstn
CHAPTER XX.
ZION CHURCH^ CHARLOTTDTOWN.
Zion church is composed of the Free Church and
Queen's Square congregations of Charlottetown.
Having in the last chapter given an outHne of the
history of the Free Church congregation in Char-
lottetown, we shall now give a brief account of the
organization and work of Queen's Square congrega-
tion up to the time of its union with the Free
Church, and then of the united congregation known
as "Zion Church."
The formation of a congregation in Charlotte-
town in connection with the Presbyterian Church of
Nova Scotia was frequently discussed in the Presby-
tery of Prince Edward Island, many years before
that movement took actual shape. A preaching sta-
tion was organized in Charlottetown by authority
of Presbytery as early as the year 1849 by the late
R. S. Patterson, M. A., and supplied with occasional
service, but owing partly to a lack of preachers and
partly to a lack of interest in the movement, the
undertaking was for a time abandoned. The idea
of starting a congregation in the city, though fre-
quently spoken of in Presbytery, never was really
taken up in earnest until the year 1856, when the
matter of organizing a congregation and erecting a
church was intrusted to a committee of the Presby-
teries of Pictou and Prince Edward Island. In that
142
On Prince Fchvard Island
year the old Temperance Hall was rented as a place
of worship, and the few families and individuals in
the city who were in sympathy with the movement
were organized into a preaching station. This
station was supplied with preaching by Mr. John
Currie, now Rev. Dr. Currie, one of the professors
of Pine Hill College, Halifax ; Mr. Thomas Sedge-
wick, now Rev. Dr. Sedgewick of Tatamagouche,
N. S. ; Rev. Geo. Patterson, D. D. ; Rev. James
Bayne, D. D. ; Rev. Dr. Keir, Rev. Dr. Murray, and
by others. In the same year 1856 the site on which
Zion church now stands was purchased at a cost of
$2,275, and the committee, consisting of Dr. Bayne,
Dr. Roy and Dr. Patterson of the Pictou Presby-
tery and Dr. Keir, Dr. Murray and Rev. James
Allan of the Prince Edward Island Presbytery,
pushed on the work of church building with energy.
On the completion of the church edifice it was occu-
pied as the future place of worship, and the old
Temperance Hall, in which both the Free Church
and Queen's Square church had been rocked in their
infancy, was deserted. After taking possession of
this new building they were at their own request
organized into a congregation by the Presbytery on
25th July, i860, and were furnished with a regular
supply of preaching by probationers and by mem-
bers of Presbytery. In the year 1861 Rev. J. D.
Macgillvray preached to this little flock in their new
church with great acceptance. Partly from the
charm of having a new church, free of debt, partly
from the united and earnest efforts of the people,
143
History of Presbyterianism
but principally from the able and faithful services
of Mr. Macgillvray, under the blessing of God, their
number was increased and they were greatly cheered
and encouraged. Though few in numbers, this
spirited and energetic little congregation, with the
concurrence and by the authority of Presbytery,
extended a call to Mr. Alexander Falconer, who had
recently been licensed by the Presbytery of Pictou.
The call was signed by twenty-nine members and
by forty-seven adherents, who guaranteed a stipend
of £150 or $600 per annum. This movement met
with considerable opposition in the Presbytery, but
the call was finally sustained as a gospel call, was
presented to and accepted by Mr. Falconer, His or-
dination and induction took place in Queen's Square
church on 14th August, 1862. The members of
Presbytery present at the ordination were Revs.
Alexander Munro, James Allan, Henry Crawford,
George Sutherland and Wilham Mutch, Esq., ruling
elder of Queen's Square congregation. Of the
church members who signed Mr. Falconer's call
there are only four now living, viz. : Elder William
Mutch, Mrs. William Galloway, Mr. George Lock-
erby, now of Seattle, U. S., and Miss Jane Douglas,
who, with the exception of George Lockerby, are
still members of the same church, though known
by another name since the union with the Free
Church congregation in Charlottetown. About this
time, Clyde River, a station about eight miles from
Charlottetown, asked to be united with Queen's
Square congregation, and to receive a part of Mr.
144
On Prince Eckvard Island
Falconer's services. The Presbytery accordingly
did, on 14th October, 1862, grant their request, and
Mr. Falconer, while he remained in Charlottetown,
preached at Clyde River every alternate Sabbath
afternoon.
As a pastor, Mr. Falconer was diligent and pains-
taking, and as a preacher he held a high rank
among his brethren. His sermons were thoroughly
evangelical, full of thought and always carefully
prepared. After the resignation of Mr. Sutherland,
Mr. Falconer was chosen clerk of Presbytery, and
being an excellent penman, the Presbytery Records,
as kept by him, are specimens of neatness worthy of
imitation. He always cheerfully took his full share
of Presbytery work, which with his genial disposi-
tion and gentlemanly manners caused him to be
extensively known and highly esteemed throughout
the island generally. Mr. Falconer having received
and accepted a call from the congregation of Dart-
mouth, Nova Scotia, was transferred to the Presby-
tery of Halifax to be inducted into his new charge,
on 28th September, 1869.
Both the Free and Queen's Square churches being
now vacant and each of the congregations being
comparatively weak, they were, with their own con-
sent, by act of Presbytery, united into one congrega-
tion, to be henceforth known by the name of "Zion
Church." At the same time Clyde River was dis-
joined from Charlottetown and united with West
River and Brookfield, and placed under charge of
Rev. S. C. Gunn, now Rev. Dr. Gunn of Boston.
J 145
History of Presbyterianism
During the winter of 1870-71, Zion church was sup-
plied with preaching by Rev. Alexander Sterling
and by Rev. Thomas Gumming. In the spring of
1871 this congregation called Rev. Mr. Gumming,
but this call was declined. They next called Rev. J.
M, MacLeod of Knox church, New Glasgow, N.
S. This call having been accepted, Mr. MacLeod
was inducted into the pastoral charge of Zion
church, Gharlottetown, on 19th July, 1871. The
ministers present at the induction were Revs. R. S.
Patterson, M. A., Alexander Gampbell, James Allan,
Henry Grawford, William R. Frame, Alexander
Gameron, Robert Laird, Robert Gumming, Alexan-
der Munro and S. G. Gunn. The Rev. Robert Gum-
ming preached. Rev. James Allan offered the induc-
tion prayer. Rev. R. S. Patterson, M. A., addressed
the minister, and Rev. Wm. R. Frame addressed the
congregation on their respective duties and respon-
sibilities. At this meeting Rev. J. M. MacLeod was
chosen clerk of Presbytery, a position which he held
up to the time of his resignation, a period of eight-
een years.
In the year 1874 Zion church experienced a
remarkable revival of religion. Without the em-
ployment of any extraordinary or unusual agencies,
outside of the ordinary means of grace, ""such as the
preaching of the gospel and the well directed efforts
of the minister, the elders and members of the
church, a spirit of earnest enquiry sprang up
throughout the congregation; the services were
crowded with anxious hearers and enquirers. In
146
On Prince Ediuard Island
many instances the people, young and old, would
not leave the meetings until after midnight, so anx-
ious were they to find peace. Almost no subject was
spoken of except spiritual things ; when young peo-
ple met the inquiry was, "Is it well with you?"
"Have you found peace?" "Are you resting on the
Solid Rock?" It was no uncommon thing to find
workshops, dry goods stores and other places of
business turned into prayer meetings. There was
nothing like excitement at the meetings, but there
was intense earnestness in all the addresses, enquir-
ies and prayers, and by the blessing of God the
result was an addition of one hundred and nineteen
communicants to the roll of the church.
The church proving too small to accommodate
those who wished to obtain sittings, it was resolved
to enlarge the building, so as to give an additional
seating capacity of about three hundred. The church
would then seat nearly one thousand. This reso-
lution was promptly carried out, at a cost of over
five thousand dollars.
After a great deal of earnest discussion and nine
years of patient waiting, until the conscientious
scruples of the weaker brethren died out, a good
pipe organ was at last introduced. This added ma-
terially to the efficiency of the musical and praise
department of the worship.
In the year after the enlargement of the church
edifice, 1886, the congregation was visited by
another time of refreshing, when a large number
were added to the church. In compliance with a
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History of Presbyierianism
request from the session of Zion church, Messrs.
Merkle and Gerriod, evangeHsts, visited Charlotte-
town and held daily meetings in their tent, which
would seat about two thousand people, and was
always crowded to its utmost capacity. By the
blessing of God a grand work was wrought in the
city. All the churches were revived and had acces-
sions to their numbers. In Zion church one hun-
dred and twenty-six were added to the communion
roll. The total number of communicants received
into the church during the writer's pastorate of
eighteen years was five hundred and ninety-six,
which gives an annual average addition of thirty-
three.
This congregation has always been blessed with
an excellent staff of elders and a most efficient board
of managers, and to this fact must, in a great meas-
ure, be attributed the reign of peace and prosperity
by which it has, in so high a measure, been charac-
terized. It can boast of having one of the oldest, if
not the very oldest elder in the Dominion, who is
now in the one hundred and first year of his age and
the fifty-fifth year of his eldership. This patriarchal
elder is still hale and hearty, steps with the elasticity
of a man of sixty, and possesses almost unimpaired
the use of his intellectual powers, which, those who
know him can testify, are of a very high order. A
man of extensive information, of sound judgment
and of genuine piety, he is a noble specimen of the
good old Scottish elder. A great deal might justly
be written about the character and standing of the
148
On Prince Ediuard Island
elders and other office-bearers of Zion church. I
need not tell the people of this island, or indeed of
the Dominion of Canada, of the Hon. David Laird,
a man who is known from the Atlantic to the Pacific,
and everywhere honored and esteemed, on account
of his undoubted ability and sterling integrity; a
man who has filled, with credit to himself, some of
the highest positions in the gift of his country, and
who, as an elder, as a worker in the Sabbath school
and prayer meeting, has few superiors. He was,
for some years, the efficient minister of the interior,
in the Dominion Parliament; from this position he
was appointed governor of the Northwest Terri-
tories, a most difficult position, on account of the
cosmopolitan character of the population. There
were a great many Indians in the territories who
regarded the white man as an intruder, and looked
upon him with a jealous eye, and more than once
have they risen up in rebellion. To govern these
people successfully required a great deal of tact,
ability, firmness and kindness. Mr. Laird proved
himself to be just the right man in the right place.
He is now chief Indian commissioner for the Do-
minion. It is men of Mr. Laird's stamp that, in
these times, are needed in the administration both of
the affairs of church and of state. I might also
speak in highest terms of Mr. R. M. Barratt,
known over the Dominion as an earnest and faithful
temperance worker, of Mr. D. M. Fraser, the effi-
cient superintendent of the Sabbath School, of W.
T, Huggan, Lemuel Miller, Wm. Mutch and Pro-
149
History of Presbyterianism
fessor Alexander Anderson, LL. D., of Prince of
Wales' College, Charlottetown, a graduate of a
Scottish university, who for many years was prin-
cipal of the college and upon whom the senate of
McGill University conferred the degree of LL. D. in
recognition of the excellent work he had done in
Prince of Wales' College, his students always taking
first rank among the students entering McGill. As
a classical scholar and as a mathematician Dr. An-
derson has few superiors. With such a band of
elders as those just named associated with a board
of such business men as Hon. D. Farquharson, M.
P., John McPhail, J. D. McLeod, John M. Camp-
bell, Hon. A. B. McKenzie, S. C. Nash, for many
years treasurer of the congregation, and A. Stro-
nach, now of Winnipeg, and many others who
might be named; those acquainted with these men
will not wonder that the career of Zion church has
been one of uninterrupted prosperity.
The pastor of Zion church having been invited to
take charge of a congregation in Vancouver, B. C,
resigned his charge of Zion church, which he had
held for eighteen years, which by act of Presbytery
took effect 2nd June, 1889. After a brief vacancy
Rev. David Sutherland of Halifax, Nova Scotia,
was called and inducted as Mr. McLeod's succes-
sor. Mr. Sutherland was an excellent preacher, a
kind and faithful pastor and was greatly beloved by
his congregation, and under his ministry they
enjoyed a large measure of prosperity, and looked
forward to a long, happy and prosperous ministry,
150
On Prince Ediuard Island
Mr. Sutherland being yet a young man full of
youthful vigor and energy. But it was not the will
of God that their hopes should be realized, for after
a ministry of about nine years the greatly beloved
minister of Zion church, after a brief illness, entered
upon his eternal rest.
The present popular pastor of Zion church, Rev.
D. B. McLeod, M. A., was inducted on nth April,
1899. Though many of the earnest workers con-
nected with this congregation in its early history
have passed away, yet their places have been, in the
good providence of God, replaced by men of kindred
spirit, in whose hands the work of the church is
progressing with its wonted success.
There being a lack of room in Zion church for
the accommodation of all who required pews, and
for other reasons, a few of those who had formerly
belonged to the Free Church asked and obtained
permission from Presbytery to reopen the old Free
Church for religious worship. The church was
accordingly reopened and supplied with preaching
for some time, when those worshipping there were
organized into a congregation on 7th August, 1878,
and on 27th November of the same year Rev. Isaac
Murray, D. D., was inducted as their pastor. This
congregation was designated the "Upper Prince
Street Presbyterian Church." This charge was weak
at the time of its organization, and by an unusual
number of business failures, deaths and removals
to other places, the congregation gradually became
weaker, not through any fault of Dr. Murray, but
151
Hisiory of Presbyierianism
from the fact that there was not material in the city
to form a third congregation. Zion church, which
was overcrowded at the time the Free Church was
reopened, by means of an addition furnished seating
accommodation for about three hundred additional
worshippers, so that in the two existing churches,
St. James' and Zion, there was ample accommodation
for all the church-going Presbyterians in the city.
On 15th September, 1882, Rev. Dr. Murray ac-
cepted a call to New Glasgow, Nova Scotia. The
Upper Prince Street congregation then disbanded
and divided themselves about equally between the
other two churches, according to their own sweet
will. The Free Church and the manse connected
with it were then sold, and after lifting a mortgage
that had been lying on the property for some years,
paying arrears due the pastor, and other just debts,
the balance, one hundred and seventy-five dollars,
was judiciously disposed of by a unanimous vote of
Presbytery.
Before closing this chapter it may be stated that
Rev. George Sutherland, after his resignation of the
Free Church of Charlottetown, removed to New
Zealand, where he remained for several years and
did good work for the Master's cause. Afterwards
he went to New South Wales, took charge of an im-
portant church there, and up to the time of his
death, which took place very suddenly in 1894, he
occupied a prominent position in the Presbyterian
Church in that place. He published a volume of
sermons and a book on metaphysics, both of which
152
On Prince Edward Island
reflect much credit on the industrious and talented
author. In the summer of 1888 his congregation
gave him a well earned vacation of twelve months
and furnished him with ample means to revisit his
native land, his stipend going on all the while. His
many friends in Charlottetown were rejoiced once
more to see his familiar face, and to hear the old
gospel proclaimed by his clear ringing voice, neither
of which seemed to have lost much of the freshness
and vigor of youth by the lapse of the twenty-one
years that had rolled by since he left our shores.
Of those who signed his call thirty-four years ago,
very few now remain ; we can only think of William
Wyatt, Donald McLeod and James McLeod; all
the others have been called hence and soon these will
follow.
153
History of Presbyterianism
CHAPTER XXL
ORWELL AND DE SABLE.
These two large districts, one on the east and the
other on the west side of Charlottetown, constituted
the principal parts of Rev. Donald McDonald's
extensive congregation, although his followers are
to be found scattered over almost every part of the
island, and were generally designated "McDonald-
ites."
Rev. Donald McDonald, the first minister of this
widely scattered congregation, was born in the par-
ish of Logurach, Perthshire, Scotland, on 1st Jan-
uary, 1783. He was educated in the University of
St. Andrew's and was ordained as a minister of the
Church of Scotland by the Presbytery of Abertorf,
in the year 1816. He was a man of powerful intel-
lect, of noble physique, of indomitable Christian
zeal, of kindly and generous disposition and of
scholarly attainments. In his early days he was
engaged for some years as tutor in the family of the
chieftain of the McDonalds of Glengarry. He also
labored for some years with acceptance as a mis-
sionary in various parts of the Highlands of Scot-
land. But in the year 1824, hearing of the destitute
circumstances of his fellow countrymen in America,
and moved with compassion for their spiritual wel-
fare, he emigrated to this country, and at once com-
menced his labors amongst them. For the first two
154
On Prince Edward Island
years after his arrival Cape Breton was the scene
of his labors. In this place he sufifered many hard-
ships. The late Principal Leitch of Queen's Univer-
sity, Kingston, Canada, says: "At that period the
settlers from the Highlands of Scotland were with-
out preachers, and had sunk into a state of great
religious indifference. Without a commission from
any church, Mr. McDonald devoted himself to the
task of supplying their spiritual destitution. None
but the honest, earnest, self-sacrificing heart would
have faced the privations and sufferings which he
endured. With the zeal and heroism of a Xavier,
he braved the wild beasts of the forests, the almost
arctic severity of the climate, and above all, the indif-
ference and degradation of the people. His feet
were covered with untanned moccasins. He walked
on snowshoes, and blazed his way through the path-
less forest with a hatchet. He was contented with
the chance shelter of the rudest hut or shanty and
with the coarsest fare. He carried no scrip and
what little money he received he divided with the
poor, it is said, they mostly receiving the larger
share."
About the year 1826 he came to Prince Edward
Island and at once entered with great zeal upon the
work of the gospel ministry. He travelled on foot-
paths from one new settlement to another preaching
the gospel publicly and from house to house. You
may form some idea of the toil and hardship which
he underwent when you remember that his parish
extended all the way from Richmond Bay in the
155
History of Preshyterianism
West to Murray Harbor in the east, a distance of
ninety miles, and embracing the whole breadth of
the island, and that, too, when there were compar-
atively few roads, and but few of the modern com-
forts of travel. He preached on week days as well
as on Sabbath, in private houses, in school houses, in
barns and on the hillside. On sacramental occa-
sions he often spoke for six hours without intermis-
sion. No man of ordinary intellect or physical en-
durance could for any considerable length of time
endure the herculean labors of this devoted servant
of God. He seemed to be wholly consecrated to the
service of his Divine Redeemer. He probably bap-
tized more children, married more couples, preached
more sermons, traveled more miles and built more
churches than any other minister in the Dominion.
His churches are to be found scattered here and
there over the greater part of the province, and
thousands are still living who revere his memory,
and look back to him as their spiritual father.
Mr. McDonald's followers numbering about five
thousand and being scattered over nearly two-thirds
of the island, it will appear evident that he could not
make more than monthly visits to some of his sta-
tions; but as in each of these pious and intelligent
men had been ordained to the eldership, religious
service was conducted by them in the absence of
the minister. The number of elders ordained in
connection with this congregation could not have
been less than one hundred, about thirty-five of
whom are still living, some of them over four score
156
On Prince Edivard Island
years of age ; and judging of the whole staff by such
men as John Farquharson, Alex. McEachern, Don-
ald and Roderick McLeod, John and George Jen-
kins, the Murchisons, the Irvings, the Bells and
many others who might be mentioned, and with
whom the writer was personally acquainted, they
may safely be pronounced a band of men who, for
their piety, their Bible knowledge and their devoted
lives, would do credit to any church in the land.
The elders generally sat upon an elevated plat-
form at the foot of the pulpit and conducted the
singing. They followed the old system of chanting
and then singing one line at a time, the whole con-
gregation uniting with the elders, who stood before
the pulpit leading the songs of praise. Though they
made no pretensions to artistic music, there was a
simplicity, a solemnity and a grandeur in this part
of their worship which we could wish to see restored
in all our churches, feeling assured that it would
tend far more to the glory of God and the spiritual
elevation of the worshipers than the artistic exhibi-
tions made in many of our churches at the present
day.
In the early days of Mr. McDonald's settlement
on this island newspapers were scarce, mail com-
munication with the outside world was rare and
irregular, and the people had almost no opportunity
of knowing what was going on around them. To
supply this deficiency the preacher not infrequently
spent the first half hour in giving his hearers a
resume of the leading events that were transpiring
History of Presbytertanism
in the religious and political world at home and
abroad, always being careful to show the tendency
of these events in the accomplishment of God's pur-
poses in the government of the church and of the
world. Then followed the sermon, which generally
occupied the best part of an hour in its delivery.
The writer never enjoyed the pleasure of hearing
Mr. McDonald, but competent judges speak of him
as having been a clear, logical preacher of great
power and thoroughly Calvinistic. He preached
without manuscript, and did not even use notes, but
at the same time his discourses were always care-
fully thought out. He spoke both English and
Gaelic with equal fluency. On a warm summer's
day in those times of plain, honest, unsophisticated
common sense, it was no uncommon thing to see the
preacher throw off his coat, his necktie and collar
and preach in his shirt sleeves. To do this now
would be an unpardonable breach of decorum, but
then it was all right. "Tempores mutantur et nos
in illis."
Our notice of this congregation would be very
incomplete did we not refer to the bodily exercise,
or outward manifestation of many of the hearers
during the time of religious services. As noticed
by the writer, it generally commences with a sort
of spasmodic motion or jerk of the head, accompa-
nied by a peculiar sound. As the truths spoken or
sung operated upon the intellect and feelings the
action becomes more marked and the sound louder
and more definite, until the subject springs to his or
158
On Prince Ed-ward Island
her feet and gives vent to the feelings by violent
motions or by words, or by both, either calling for
mercy or giving utterance to feelings of praise and
gratitude for mercies received. The motions made,
it is worthy of remark, are always either backwards
or forwards with the head to and from the speaker,
or up and down, on the feet, but never, so far as we
noticed, from side to side. We have seen as many
as thirty or forty at a communion table, all at once
leaping up and clapping their hands, crying out,
"Glory, glory be to God on high," and at such times
have felt that there was, in these operations, a man-
ifestation of the presence and power of the Holy
Spirit. Though both Minister McDonald and his
people believed these outward manifestations to be
the work of the Holy Spirit, they did not believe
that all who passed through this outward experience
were truly converted, just as we do not believe all
who are convicted are born again; nor did they
believe that these outward manifestations were
essential to salvation ; indeed, some of their best men
never had what they call "the works." These bod-
ily exercises were, even to Mr. McDonald, a mys-
tery. Of course he believed them to be a manifesta-
tion of the Spirit's power, but the philosophy of the
operation was then, at least, wrapped in mystery.
It is not wonderful that he should have been per-
plexed by these physical phenomena, as at that time
even less was known than now about this abstruse
subject. Not a few who went to Mr. McDonald's
meetings to see "the works" or to turn them into
159
History of Presbyterianism
ridicule were themselves brought under the myste-
rious influence, and returned to their homes under
deep religious conviction, or as sometimes was the
case, rejoicing in the liberty of the sons of God.
Under the ministry of this able and devoted serv-
ant of God, there were several remarkable revivals
of religion, at which hundreds were savingly con-
verted to God, who, having lived consistent lives,
are now with their worthy pastor and the myriads
of the redeemed, before the throne of God, praising
him day and night in his temple.
It is worthy of remark that Mr. McDonald never
entered into any agreement with his people as to the
amount of stipend he should receive, but in com-
pensation for his untiring labors accepted whatever
they felt inclined to give, and it is a well known fact
that a large share of what he did receive was dis-
tributed amongst the poor with whom he met, irre-
spective of creed or color. He was the poor man's
friend, and was greatly beloved by all who knew
him ; and those who knew him best loved him most.
No minister within the range of our knowledge has
devoted himself more unremittingly to the work of
an evangelist amongst his people. He implicitly
obeyed the apostolic example and injunction of vis-
iting from house to house without providing for
himself any permanent abode, but sharing in what-
ever fare might fall to his lot without murmur or
complaint.
Though an ordained minister of the Church of
Scotland, and though claiming that he and his peo-
i6o
On Prince Eckvard Ishnd
pie belonged to the Church of Scotland, yet he never
formally became connected with the Kirk Presby-
tery of the Maritime Provinces or came under their
jurisdiction. Though his teachings were always in
harmony with the standards of the Presbyterian
Church, and though he acted in conformity with her
laws, yet he had a way of his own of teaching and
working, and could not easily from the natural cast
of his mind come under the jurisdiction of any man
or body of men. He therefore lived and wrought
side by side with, though he never came under the
jurisdiction of, the church of his fathers in the land
of his adoption, and has accomplished a noble work,
the result of which eternity alone will bring to light.
Mr. McDonald not only excelled as a minister of
the gospel ; he was also a writer of no mean ability.
He is the author of a work on Baptism, also a work
on the Millennium and of a third on the Plan of Sal-
vation. These volumes are of a high order, and
prove the writer to be a man of more than ordinary
ability.
The long, able and successful ministry of this de-
voted servant of God came to a close on 22nd Feb-
ruary, 1867, in the 84th year of his age and the 50th
of his ministry, when he passed quietly away in the
full assurance of a glorious resurrection and of a
blessed immortality.
After the death of Rev. Donald McDonald the
congregation remained vacant for a few years, dur-
ing which time they received supply of preaching
from the Kirk Presbytery of Pictou, and from the
K 161
History of Preshyierianism
Presbytery of Prince Edward Island. On 26th
March, 1869, ^^^v. James McColl, a minister of the
Church of Scotland, took charge of this widely scat-
tered flock, but after ministering to them for three
years he returned to Scotland and took charge of a
parish there. In 1875 the present pastor, Rev. John
Goodwill, was inducted into the pastoral charge of
this large and interesting field, and with much of the
zeal of his venerable predecessor has labored
amongst them, instant in season and out of season.
After holding three services on the Sabbath, the
pastor preaches, as a general thing, it is reported, on
five evenings of the week, and the sermons are of
orthodox length, according to old standard measure.
For the last few years Mr. Goodwill has had an as-
sistant, which, of course, gives the congregation a
fuller supply of preaching, but will still leave for the
pastors more work than can be satisfactorily accom-
plished by any two men.
In July of 1886 an important section of this large
congregation, viz., Orwell Head, was, in answer to
their petition, received and organized into a congre-
gation in connection with the Presbyterian Church
in Canada. About one year later, in July, 1887,
Rev. D. B. McLeod, M. A., of Chelsea, Mass., was
placed over them, and for twelve years continued
with great acceptance to minister to them, when he
accepted a call from the congregation of Zion
church, Charlottetown, into which charge he was
inducted on nth April, 1899.
The foregoing is a brief and imperfect sketch of
162
On Prince Edivard Island
the labors of Rev. Donald McDonald and the great
work accomplished by him. Living at a distance of
four thousand miles from the scene of his labors,
we find it difficult to collect the necessary facts to
give anything like a full account of the "work of
faith and labor of love" accomplished by this truly
great man, Rev. Donald McDonald.
163
History of Presbyierianism
CHAPTER XXII.
PRESBYTERIAN COLLEGES.
(To Rev. Professor Currie, D. D., we are indebted for many
of the facts in this chapter.)
The Theological Hall of the Presbyterian Church
of the Maritime Provinces is situated on one of the
most delightful spots anywhere to be found. It is
now more than eighty years since, in humble circum-
stances, it sprang into existence. Pine Hill, there-
fore, is the oldest theological hall in the Dominion of
Canada. In attaining its present state of efficiency it
has passed through a variety of changes. Though
at times weak and struggling for existence, yet it has
never failed in giving to the church a supply of well
trained and successful ministers, some of whom have
attained a more than provincial or even continental
fame.
Pine Hill College had its origin in Pictou, Nova
Scotia, in the year 1816. At that time, as far as
known to the writer, the only Presbyterian ministers
in the Maritime Provinces were Rev. Daniel Cock of
Truro, Rev. D. Smith, Londonderry, Rev. Hugh
Graham, Cornwallis, Rev. George Gilmore of Wind-
sor, Rev. John Brown, Londonderry, Rev. Mr. Dick
of Douglas, Rev. John Mitchell of River John, Rev.
James McGregor, East River, Rev. Duncan Ross,
West and Middle Rivers, Rev. Thomas McCulloch
of Pictou, and on Prince Edward Island there were
164
On Prince Echoard Island
Rev. Peter Gordon, Rev. John Keir, and Rev. James
Pidgeon.
It was found to be impossible to get from the
church in Scotland preachers to supply our rapidly
increasing vacancies. Repeated applications had
been made to the churches in Scotland, but for the
most part they v^ere made in vain. At length these
early pioneers came to the conclusion that if they
were to succeed in the work which they had under-
taken they must depend to a large extent on their
own resources and devise means to train up a native
ministry to supply the increasing demand. Accord-
ingly we find Rev. Thomas McCulloch of Pictou, an
accomplished scholar, a born teacher, and an able
defender of truth and righteousness, in the year
1805, two years after his arrival from Scotland, pro-
jecting an institution for the purpose of giving to
promising young men such a literary and classical
educaton as would qualify them to enter upon the
study of theology. At that period the country was
only sparsely settled and the people generally were in
straitened circumstances, so that such an undertaking
required a large degree of faith and of Christian de-
termination. But, encouraged and supported by his
brethren, Messrs. McGregor and Ross, and by the
sturdy Scottish immigrants who had settled in the
country — men of indomitable pluck and energy,
men who had unbounded faith in education, secular
and religious, as lying at the foundation of all true
prosperity — we find Dr. McCulloch firmly adhering
to his fondly cherished project, and paving the way
165
History of Preshyterianism
for its accomplishment. In the meantime Messrs.
Ross and McGregor were giving instruction in Latin
and Greek to a number of young men who had the
ministry in view. And for a similar purpose Dr.
McCuUoch opened a high class school in Pictou,
which was placed among the grammar schools of the
province. In i8i6 the grammar school developed
into an incorporated academy. Towards the erection
of a suitable building the Presbyterians, though few
in number, contributed £i,ooo. Each of the three
ministers in the country gave out of their small sal-
ary the sum of £ 50. Dr. McCulloch had charge of
the academy and for several years of the Pictou con-
gregation also ; and though constituting the arts fac-
ulty almost single handed, his success was truly mar-
vellous. The first graduating class numbered
twenty-three. In 1820 the Synod appointed Rev.
Dr. McCulloch professor of theology. Twelve stu-
dents entered upon the study of theology the first
term, and after a course of four years most of the
number were licensed to preach the gospel. Three
of the number, Messrs. John McLean, John L.
Murdoch and Robert Sim Patterson, were sent to
Scotland, where, after the usual examination, they
received from the University of Glasgow the
degree of Master of Arts. During the first eight-
een years of its existence the Pictou Academy re-
ceived from the government an annual grant of
£350; but by nieans of the unfortunate strife ex-
isting at that time between the established and dis-
senting members of the Presbyterian family, and a
166
On Prince Edward Island
strong political party feeling which arose out of that
strife, the government grant was withdrawn and the
academy was reduced to the level of a grammar
school. During the twenty years of its existence it
did work that any college might be proud of, in giv-
ing to the world such men as John L. Murdoch, John
McLean, James Ross, principal of Dalhousie Col-
lege, P. G. McGregor, John Geddie, William McCul-
loch, Michael McCulloch, H. Koyles, Sir A. G.
Archibald, and Sir William Dawson, late principal
of McGill College.
In 1838 Dr. McCulloch was, by act of legislature,
transferred from the Pictou Academy of Dalhousie
College, Halifax. The greater part of the grant to
the academy was also transferred to Dalhousie Col-
lege. He was also continued as theological profes-
sor of the Presbyterian Church. The theological
hall was distinct from the academy, as it is also from
Dalhousie College, and has from the first been sup-
ported wholly by the voluntary contributions of the
members and adherents of the church.
Rev. Thomas McCulloch, D. D., died in the au-
tumn of 1843. Thus ended a noble life. In his
death the Church lost an accomplished scholar, a
profound theologian, an able defender of the faith
and an earnest, faithful and successful worker in the
Lord's vineyard. In the year 1844 Rev. John Keir,
D. D., of Princetown, P. E. I., was appointed pro-
fessor of systematic theology and Rev. James Ross,
D. D., professor of Biblical literature.
At this date new difficulties had arisen. Dalhousie
167
History of Preshyierianism
College was now closed, Pictou Academy had dwin-
dled down to the status of a grammar school and
could not give to young men an education to pre-
pare them, according to the requirements of the
Presbyterian Church, to enter upon the study of the-
ology. Under these circumstances the Synod ap-
pointed Rev. James Ross, D. D., professor of classics
and philosophy, he being noted among his brethren
for the accuracy and extent of his scholarship, as
well as for his aptness to teach. And besides his
intellectual qualifications, he was endowed with a
noble physique, so that mentally and physically he
was well fitted for the almost herculean labors which
devolved upon him.
THE) WEST RIVER SEMINARY
was opened in a part of Professor Ross' dwelling
house. West River, Pictou, in the autumn of 1848,
with twelve students, viz. : John Currie, George M.
Clark, James McGregor McKay, James McLean,
Henry Crawford, Jacob McLennon, James Hill,
Hugh Reid, David Terhune, John Fraser, James
Thompson and J. M. MacLeod. Each year brought
additional numbers to the seminary and at the close
of the fourth term, in 1852, there were in attendance
twenty-eight students, sixteen of whom, that au-
tumn, entered the Theological Hall, under Rev.
John Keir, D. D., and Rev. James Smith, D. D., the
latter of whom had been appointed to the chair of
Biblical literature. The writer well remembers the
words of praise and commendation accorded to Pro-
168
On Prince Ed<ward Island
fessor Ross for his efficient management of the insti-
tution, and the hearty expressions of gratitude to
the Great Head of the Church for the wonderful suc-
cess with which he had crowned their labors. And
well did the hard working professor merit the com-
mendation of his brethren and of the church at
large. It is safe to say that no minister or professor
in the Presbyterian Church of the Maratime Prov-
inces, or of the Dominion, with perhaps the excep-
tion of Dr. Thomas McCulloch, ever accomplished,
single handed, as large an amount of thorough, solid
and efficient work, or made greater personal sacri-
fices for the Presbyterian Church of the Lower
Provinces, than did the Rev. James Ross, D. D,, the
late principal of Dalhousie College ; and few men re-
ceived less remuneration in proportion to their labors
than did he, especially in the earlier years of his pro-
fessorship. At no time during the seminary's loca-
tion at the West River did he receive more than
would new be regarded as a fair salary in an ordi-
nary country charge; and yet for seven years, until
the appointment of Professor McCulloch to the chair
of Latin, mathematics and natural science, he con-
tinued to perform efficiently the work of four or five
men in our modern colleges. He taught five days
every week from 9 a. m. until 4 p. m, — ^two hours'
intermission at noon; and the course embraced
Latin, Greek, Hebrew, natural and moral philoso-
phy, logic, chemistry, algebra and mathematics. In
addition to his professorial duties he preached twice
every Sabbath to his congregation and attended to
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History of Presbyterianism
the pastoral duties of his widely scattered charge.
The light in his study window could be seen every
night, with few exceptions, until 2 o'clock a. m. It
was well that the Doctor was physically as well as
intellectually a strong man, or he never could have
accomplished the great work which, in his ardent
zeal, he had undertaken, in the service of the Master.
To these two men, Dr. Thomas McCulloch and Dr.
James Ross, the church owes an everlasting debt of
gratitude. To them are we in a large measure in-
debted for our admirable Theological College at
Pine Hill, Halifax, and also in no small degree for
the existence and efficiency of Dalhousie College.
The building at West River not being large enough
to accommodate the young men who were being at-
tracted to it, a site was secured and a large and com-
modious building erected in the town of Truro,
Nova Scotia, into which the classes were trans-
ferred in the year 1858. The institution was sup-
ported partly by the interest of a small endowment,
and partly by annual contributions from the church.
The endowment fund was the result of a personal
appeal to the members and adherents of the church.
Rev. Dr. Keir, professor of theology, died in the au-
tumn of 1858, and Rev. Dr. Ross, pending union
negotiations with the Free Church, was temporarily
appointed to the vacant chair. These two branches
of the Presbyterian family were united in i860.
This union naturally involved an amalgamation of
the colleges of the Presbyterian Church of Nova
Scotia and the Free Church. Professor Lyall of the
170
On Prince Ed'ward Island
Free Church was transferred to Truro, where an
arts course was still maintained, and Professor
Smith, for three months of the term, taught with
Professors King and McKnight in the theological
college in Halifax.
THE) IfREE CHURCH CGI^I^EGi;.
In the year 1848 the Synod of the Free Church of
Nova Scotia, with the view of training young men
for the work of the ministry, resolved to institute in
Halifax an academy and a theological hall. To aid
them in this undertaking the Colonial Committee of
the Free Church in Scotland generously volunteered
to bear the expenses connected with the maintenance
of the theological hall for the first four years. The
Synod in the same year resolved to raise an endow-
ment fund of £8,000, the interest of which should
go to the support of the theological professors. In
this undertaking they met with most encouraging
success. Accordingly class rooms were fitted up and
in the autumn of the same year, 1848, Professors
King and McKenzie arrived from Scotland, the for-
mer to teach moral philosophy and theology, and
the latter classics, mathematics and rhetoric. The
college was opened with fifteen students, three of
whom entered the theological hall. During this ses-
sion some of the students attended a course of lec-
tures on natural science, delivered by Rev. Dr. For-
rester, one of the most enthusiastic educationalists of
his day ; they also attended a class in Hebrew taught
by Rev. David Honeyman, a man who, both as a
171
History of Presbyierianism
Hebraist and as a geologist, had more than a provin-
cial fame. At the second session of the college there
were nineteen students in attendance. During this
term the college sustained a severe loss in the death
of Professor McKenzie, who, during his brief ca-
reer, was a man greatly beloved and gave promise
of much usefulness in the academy. The vacancy
thus caused was filled by the appointment of Profes-
sor Lyall in 1852. Owing to inadequacy of accom-
modation in their present class rooms the Synod sent
Rev. John Stewart of New Glasgow to Scotland to
raise funds to aid in providing suitable college build-
ings. Mr. Stewart having succeeded in raising
about £1,200, besides collecting a large number of
valuable books for the college library, a suitable
building on Gerrish street was purchased and fitted
so as to furnish ample accommodation for both col-
lege and academy. In this building, in the year 1852,
the college was opened. Rev. David Honeyman hav-
ing removed from the city, the duty of teaching He-
brew devolved upon the Rev. Dr. King in addition to
his other work. These duties he efficiently dis-
charged until the year 1855, when Rev. Alexander
McKnight was appointed to the Hebrew department.
During the twelve years of its separate existence,
from 1848 to i860, the year of the union with the
college of the Presbyterian Church of Nova Scotia,
this institution sent out a large number of well qual-
ified and successful ministers, many of whom are
still energetic workers in the church. It also sup-
plied the legal and medical professions with not a
172
On Prince Edivard Island
few of their ablest men ; while business men in large
numbers trace their success in life to the training
which they received in that institution.
DAI^HOUSIE COIvLEGE.
Until i860, though chartered for more than a
quarter of a century, Dalhousie College stood, with
the exception of a few years, with closed doors. In
the above named year the provincial government of-
fered to any religious denomination which would en-
dow a chair the right of nominating a professor and
a governor, the institution to be conducted upon the
non-sectarian principle. The Synod of the Maritime
Provinces closed their seminary at Truro and trans-
ferred three of their professors, viz., Ross, Lyall and
McCulloch, to Dalhousie College, Halifax. The
Church of Scotland also endowed a chair and nom-
inated a professor and a governor, and from that
date nearly all our theological students received
their arts course in Dalhousie, now one of the best
endowed and most efficient colleges in the Dominion.
Its most princely benefactor, the late George Munro,
publisher, of New York, was a graduate of that in-
stitution, as was also Rev. Dr. Forrest, its present
principal.
Rev. James Smith, D. D., one of the theological
professors, died in the year 1868, and for the next
three years Dr. McKnight taught exegetics as well
as Hebrew. In the year 1871 Rev. Dr. King, who
for many years had with great ability and with
marked success filled the highest chair in the school
173
History of Preshyterianism
of the prophets, was obHged, on account of failing
health, to retire from the professorship. He was
succeeded by Rev. Alexander McKnight, D. D., and
Rev. John Currie, a graduate of the college, was
chosen by the Synod as professor of Hebrew and
exegetics.
In 1875 an event of great importance in the his-
tory of Preshyterianism took place in Montreal, viz. :
— the union of all the Presbyterians in the Dominion
of Canada, with very few exceptions, into one
church — the Presbyterian Church in Canada. About
this time the established Church of Scotland, which
had always manifested a warm interest in the Colo-
nial Church, undertook to support a professor in the
Theological College in Halifax. Now all the Pres-
byterians in the Maritime Provinces were happily
united in the support of this institution. The United
Synod of the Maritime Provinces wisely chose Rev.
Allan Pollok of New Glasgow, N. S., who was ap-
pointed to the chair of church history and pastoral
theology. In the year 1892 the Rev. A. Falconer,
M. A., B. D., on the recommendation of the Col-
lege Board, was, by the Synod, appointed to the
chair of New Testament exegetics. The staff of
the college then consisted of Rev. Alexander Mc-
Knight, D. D., principal and professor of systematic
theology, the Rev. Allan Pollok, D. D., professor of
church history and pastoral theology, Rev. Dr. Cur-
rie, professor of Hebrew and exegetics, and Rev.
Alexander Falconer, M. A., B. D., lecturer on New
Testament exegetics,
174
On Prince Edward Island
The college sustained a very serious loss in the
death of its principal, the Rev. Alexander Mc-
Knight, D. D., which took place after a short illness,
on the 4th November, 1894. Dr. McKnight was
born in Dalmellington, Ayrshire, Scotland, and re-
ceived his education in the universities of Edinburgh
and Glasgow. As a student he took a high.place in his
classes and won prizes in Latin, Greek, logic, mathe-
matics and natural philosophy. He was licensed by
the Free Presbytery of Ayr on i8th February, 1850.
Five years later he was, by the Colonial Committee,
appointed to the chair of Hebrew in the Free Church
College in Halifax. Soon after his arrival in Hali-
fax he accepted a call to St. James' church, Dart-
mouth, and in addition to his professorial duties con-
tinued, with much acceptance, to minister to that
charge until 1868, when, having accepted an ap-
pointment to the chair of exegetics in addition to
that of Hebrew, he found it necessary to resign his
pastorate over St. James' church. In 1871 the Rev.
Principal King, D. D., having resigned his position
in the college on account of failing health. Dr. Mc-
Knight was appointed to the chair of systematic the-
ology, and in the year 1878, by a unanimous vote of
the General Assembly, he was elected principal of
the college, which position he filled with great ability
until his useful career was terminated by death. Dr.
McKnight was a profound theologian, a fine scholar,
possessed a highly cultured mind, well stored with
general information, was deeply versed in ecclesias-
tical law, was of a kind and genial disposition, of
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History of Presbyterianism
childlike humanity, greatly beloved by all his stu-
dents, and indeed by every one who knew him. As
a preacher he was clear, logical, earnest, highly in-
structive and deeply interesting, and as a Christian
he was sincere, devoted and faithful in the service of
the Master. Of him it might be said as of Nathan-
iel, "In him was no guile." Few men in the Cana-
dian Church have done more to build up and extend
the influence of Presbyterianism, and to advance the
cause of the Redeemer, than the late Principal Mc-
Knight, whose memory is revered by thousands,
both in the land of his adoption and of his nativity.
In the year 1895 the General Assembly appointed
the Rev. Professor Pollok, D. D., principal of the
college, Rev. D. M. Gordon, D. D., to the chair of
systematic theology and apologetics and Rev. Robert
Falconer, B. D., to the chair of New Testament ex-
egetics. The college has done noble work in the
past, and equipped as it now is, with a staff of pro-
fessors not excelled by those of any other college in
the Dominion, the church may feel assured that it
will continue to supply her increasing demands with
a band of ministers thoroughly equipped for the
service of the Master. It has already sent out well
on to three hundred laborers into the vineyard, and
while many of them are settled in the Maritime
Provinces, others of them are to be found doing the
work of the Lord in various fields from the Atlantic
to the Pacific coast, in almost every state of the
American Union, in Australia, in England and Scot-
land, and in the islands of the sea.
176
On Prince Edward Island
CHAPTER XXIII.
SERMON PREACHED BY REV. JOHN KEIR, D.D.^ IN
PRINCETOWN, P. E. I., IN 182I. COI.. II :5, "l AM
WITH YOU IN SPIRIT^ JOYING AND BEHOLDING
YOUR ORDER. '■■
The apostle in the preceding chapter sets forth
the Lord Jesus Christ in the most exalted manner,
giving us truly sublime views of Him in His per-
son, character and work, as the image of the invisible
God. He then concludes the chapter with exhorta-
tions to the believing Colossians ; and in the begin-
ning of this chapter he continues these exhortations
to them to abide in Christ, and expresses his love
to, and his joy in them, as well as in other be-
lievers who had not seen his face in the flesh, "For
I would that ye knew what great conflict I have
for you and for them at Laodicea and for as many
as have not seen my face in the flesh," "that their
hearts might be comforted, being built together in
love, and unto all riches of the full assurance of
understanding to the acknowledgment of the mys-
tery of God, and of the Father, and of Christ in
whom are hid all the treasures of wisdom and
knowledge."
Here then we have the grand treasury, the great
repository of all the supplies of the church and
people of God explicitly pointed out. Jesus Christ,
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History of Presbyterianism
the Son of God, the brightness of the Father's glory
and the express image of His person, God-man-
mediator, in whom it is said all fullness dwells, all
the treasures of wisdom and knowledge, all grace
and glory.
The mind of man is prone to affect novelty even
in the affairs of God, and as this usually forms a
principal lure by which most churches are drawn
away from that simplicity which is in Christ by
the sophistry and guile of seducing spirits, the
apostle as a powerful safeguard against everything
of this kind simply directs the Colossians to Christ
Himself, in whom is always to be found something
really new, ever interesting and truly delightful, as
well as at the same time actually transporting and
supremely satisfactory to the soul. Hence he de-
clares, in the verse immediately preceding that in
which our text lies, that He thus spake of all those
treasures of wisdom and knowledge that are laid
up in Christ, that they might be fully established in
Him, and not be easily carried away by the slight
of men and the cunning craftiness whereby they
lay in wait to deceive. "And this I say," says he,
"lest any man should beguile vou with enticing
words."
The apostle having thus then testified his deep
concern about these Colossians — lest, as the serpent
had beguiled Eve through his subtlety, they should
in like manner be deluded into similarly ensnaring
and false notions derogatory to Christ and His
glory, and ruinous to their own souls, proceeds
178
On Prince Ed^cvard Island
here in the words of our text itself to •commend
them in equally strong terms for their firm — solid —
strict and steadfast adherence to the person, media-
tion and doctrines of Christ, and to the worship,
government and discipline which he had appointed
in His church — notwithstanding the many attempts
which had been made to corrupt their minds and
draw them aside from the true grace of God in
which they had been instructed ; and then for their
still further encouragement he actually declares to
them that, in addition to all this, although neces-
sarily absent from them in the body, yet he was
nevertheless really present with them in Spirit —
so much so indeed that he rejoiced exceedingly, and
was in fact very highly delighted with beholding
their correct church order — their regularity, or their
undoubtedly good church government, as it had
been instilled by their Divine King, Head and Sov-
ereign Master himself. — "For though I be absent,"
says he, "in the flesh, yet am I with you in the
Spirit, joying and beholding your order and the
steadfastness of your faith in Christ." This declara-
tion the Apostle next follows up with an earnest
exhortation to the Colossian church, and through
it, to all churches of Christ in every other age, to
continue steadfast in this same worship — order —
ordinances and commandments of the Lord, blame-
less, as they are graciously revealed in the Sacred
Scriptures. "As ye have therefore received Jesus
Christ the Lord, so walk ye in Him, rooted and
built up in Him, and established in the faith as ye
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History of Presbyterianism
have been taught, abounding therein unto thanks-
giving."
The doctrine, then, plainly taught in the text
taken in connection with the context, is that there
is a certain order or government established in
the Church of Jesus Christ Himself, her Great
Founder, King and Head, by which all Christian
Societies ought to be ever carefully regulated, to
which they should steadfastly adhere, and which,
though contemptible in the eyes of worldly men who
can see no beauty in it, is yet glorious in the eyes
of faith, and may well excite true joy, delight and
admiration in the mere beholding of it, if that were
all, without at the same time positively glorying
in it as the apostle himself unquestionably did. "I
am with you in the Spirit," says he, "joying and
beholding your order."
What the apostle beheld in the Saints and faith-
ful brethren in Christ who were at Colossse, in their
associated capacity, or church state, and which
caused so much joy to him, was their order, good
government, and the regularity which they
displayed in the administration of all their church
affairs, according to the pattern divinely laid down ;
and this particular order which he so commended
in them, and which is so plainly prescribed in the
word of God, ought to be observed in a similar way
by all other churches of Christ, in all other ages,
for they are all bound sacredly to abide, observe,
keep pure and entire, and readily obey all things
whatsoever Christ has commanded them. I cannot,
1 80
On Prince Eckvard Island
however, attempt here any detailed account of all
those commandments and instructions of Christ or
anything like a full delineation of all those laws
with reference to matters of faith and practice, wor-
ship and discipline, by which the afifairs of his
church are to be thus regulated and which are in-
cluded in that order and government which he has
thus appointed, and which an exhaustive prosecu-
tion of the subject might consequently involve. All
that I shall endeavor in the meantime is therefore
to make a few plain, descriptive and practical re-
marks on the nature, constitution, government and
administration of the church of Christ as described
in Scripture from which you may be led to see
whether or not you yourselves, as a professing body
of Christians, are really observing that proper order
which Christ himself has thus appointed. And here
it will be appropriate for us first to consider what we
are to understand by this church itself — of whose
order or government out text speaks. Now this
team, church, is used in scripture sometimes in a
very extensive and at other times in a much more
restricted sense.
It signifies in its more extensive application the
whole body of true Christian believers, both living
and dead, united under Christ their glorious Head,
— all who have been given unto Him to be redeemed
and saved by Him — all who have been already re-
deemed and saved, or who shall thus hereafter be
in like manner gathered along with them into one
vast company under Christ Jesus their common
i8i
History of Presbyterianism
Lord — the supreme organizer of this His own di-
vinely assumed spiritual body — the church. This
is that church that great redeemed and blood pur-
chased body of Jesus Christ the Lord of Glory to
which He is head over all things, and which He
so loved that He gave Himself for it, that He
might present it to Himself "a glorious church,
not having spot nor wrinkle, nor any such thing."
When the whole family of the elect shall finally be
thus gathered into one wholly united and beautified
body by the free grace of God, ultimately com-
pacted into one giant corporation, then this church
will be really complete and forever constitute that
great "general assembly and church of the First-
born, whose names are written in heaven — the
Body of Christ — the fullness of Him that filleth all
in all." This is what is sometimes called the in-
visible church, because it cannot now be seen and
known in all its members by man, but has its full
existence only in the all comprehensive mind of the
Omniscient Jehovah himself: and although no
doubt there is and will be order, rule and govern-
ment in this invisible church throughout all its re-
splendent future destiny, yet it is not with respect
to it that government is mainly spoken of in Scrip-
ture, but with respect to the present terrestrial or
visible church, in which sense the term church is
also used, but used to denote merely the aggregate
body of those, together with their children, who at
any one time, here on earth, profess the true re-
ligion, or faith, in the Lord Jesus Christ, and who
182
On Prince Edivard Island
I
thus in any place or in all places, and in any
age or in every age, voluntarily and openly and
legitimately have this peculiar and distinguishing
mark.
This last then is what is called the visible church,
and the term also in this more restricted sense, has
commonly two significations in the New Testament ;
first, the whole professing people of God through-
out the whole world, or that part of mankind who
publicly own and acknowledge the divine authority
of Christ, as well as His divine personality, make
an open profession of allegiance to Him, and prac-
tice subordination to all His laws, precepts and
ordinances ; and secondly, any local or particular
congregations of such professing Christians. Thus,
for example, we read of Christian churches as
churches of Christ in the plural number, in different
parts of the world, as the churches of Galatia, the
church of Asia, and the like; and likewise in the
singular number, as the church of Jerusalem, at
Antioch, at Corinth, at Ephesus and the like, where
those disciples of Christ, who at that time professed
His religion, and who statedly assembled them-
selves together for the purpose of mutual instruc-
tion and edification, as so many distinct communi-
ties or congregations are plainly intended. It ought
to be remembered, however, that when the terms
church or churches is used anywhere, in the last
acceptation, it is always by way of accommodation,
importing a smaller part of one great whole : a form
of speech frequently used in Scripture. This is
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History of Presbyterianism
quite plain from the fact that the New Testament
church, which at our Lord's ascension w^as com-
prised in one single congregation at Jerusalem, and
which was gradually enlarged from time to time by
the constant accession of new convents until it be-
came steadily diffused over many countries, was
never broken or dispersed into so many entirely
separate or independent societies, but simply into
so many integral parts or members of one and the
same composite association, all still united as one
uniform body, having one uniform spirit, "even as
they were called in one hope of their calling, hav-
ing one head, one faith, one baptism, one God and
Father of all who is above all and through all and
in all." Indeed, the church of God has thus been
one in all ages of time, and through the whole world,
even from its very initial foundation in the family
of Adam. Through all dispensations it has been
one and the same church, having one common head,
common promises, common objects, and common
privileges. The church under the New Testament
dispensation is not by any means, therefore, a new
church, but one and the same church that existed
under the Old Testament dispensation, and, indeed,
for that matter, from the very beginning of time
itself. The Christian church — the chosen spouse of
the Lord Jesus Christ — is thus originally, perpetu-
ally and assuredly one. "And we being many,"
says the Apostle, "are one body in Christ, and every
one, members one of another." It ought conse-
quently ever to be borne in mind that the church
184
On Prince Ed-^vard Island
is by no means made up of any members of in-
sulated or mere independent sects or voluntary as-
sociations, but that it constitutes on the contrary
a thoroughly connected — compacted — and in the
very highest degree as closely united a society as
can be constructed — and as such essentially sub-
sisting of itself, distinct from all other societies
whatsoever — founded too on a charter no less per-
manent and inviolable than that of the eternal cove-
nant of God himself, which is well ordered in all
things and sure; having also certain special incor-
porate laws peculiar to itself, and all of which laws
moreover must only be administered under the gov-
ernment of certain regularly qualified officers who
are invested with full power to execute these laws,
and yet only so in the way and manner prescribed
by the Lord Jesus Christ Himself, the Divine
Founder, the Sole Proprietor, and the Supreme and
ever living, the invisible Ruler of this His own
chosen — spiritual and personal household. That this
church of Christ is primarily and pre-eminently a
spiritual society, distinct from every other society,
having a government and laws, ordinances and dis-
cipline, and penalties of a spiritual nature, alto-
gether peculiar to itself or distinct from and inde-
pendent of all human laws, is perfectly clear from
the whole current of Scripture language having any
bearing on the subject, and particularly from many
of the names by which it is described and many of
the things to which it is compared in the word of
God. Thus, for instance, it is called the "Kingdom
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History of Presbyierianism
of Heaven," and the "Kingdom of God." "Thou
art Peter," said our Lord to Simon, son of Jonas,
"and upon this rock will I build my church, and I
will give unto thee the Keys of the Kingdom of
heaven." Here the Church and the Kingdom of
heaven must be considered as synonymous terms ;
and the church being thus called "a Kingdom" and
"the Kingdom of Heaven" shows very plainly that
it is a regularly established society, an essentially
spiritual society, and one, furthermore, distinct
from all other societies. The sacred thing is also
plain from the church being called the "Dominion
of Christ," "and in the days of these Kings shall the
God of heaven set up a Kingdom which shall never
be destroyed, and the Kingdom shall not be left to
other people, but it shall break in pieces and con-
sume all those Kingdoms and it shall stand for-
ever." And there was given him dominion and
glory and a Kingdom, that all people and nations
and languages should serve him. "His dominion is
an everlasting dominion which shall not pass away."
Again the church is called the "House" and the
"Household of God," the "Temple of God," the
"Body of Christ," all of which and similar descrip-
tions of the church distinctly show that it is em-
phatically a spiritual church or society of which all
individual believers, as well as all particular
churches or congregations, are parts and parcels, in-
corporated into one body of which the Lord Jesus
Christ is himself the Supreme Head. We must re-
member that in direct allusion to the Lord Jesus
i86
On Prince Eckvard Island
Christ, God himself has eternally proclaimed, "I
have set my King upon my Holy Hill of Zion."
Second. Consider the constitution of this church
with respect to its membership. In this particular
the word of God is clear, express and pointed. It
teaches us that the members of Christ's visible
church ought individually to possess a competent
measure of the knowledge of divine truth, make a
suitable profession of faith, and lead a conversation
becoming the gospel. This knowledge which they
should possess, this profession which they should
make and this conversation which they should thus
exemplify ought to be something more than a mere
theoretical knowledge, a mere formal profession or
a conversation merely exempt from the grosser vices
of openly wicked men, for it is evident a person
may have all these things even in a marked degree
and yet be as really void of any true, vital godli-
ness as the veriest heathen. Such a person may be
able to talk intelligently enough about the doctrines
of the gospel; he may profess loudly enough and
may even give his assent to all the usual formulas of
almost any Christian church, and he may actually
go beyond this, and possess what is called an un-
blemished moral character among his fellow men,
and yet after all be totally destitute of saving faith
or any of those marks which prove him to be a
child of God. The Scriptures therefore teach us
to look beneath and beyond the mere surface of hu-
man life or ordinary moral character in forming an
estimate of the genuine membership of the visible
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History of Presbyterianism
church. For as he is not a Jew who is only one
outwardly, neither is he a Christian who is simply
one by public profession. In Christ Jesus neither
circumcision availeth anything nor uncircumcision,
but a new creature, and this new creature ever dis-
covers itself practically in acts of faith working by
love, faith especially in the Lord Jesus Christ, such
a faith as will lead its owner to a cheerful obedience
to his laws. The Scriptures teach us that the knowl-
edge possessed by members of Christ's church must
be both divine and spiritual, saving and practical —
a knowledge which affects the heart and controls
the life, a knowledge which cannot be acquired by
the unaided exercise of human reason, but only by
the infinitely higher influence or teaching of the
Holy Spirit. This knowledge accordingly is some-
thing which "flesh and blood cannot reveal, but the
Father of our Lord Jesus Christ, who is in heaven."
"For the natural man receiveth not the things of
the Spirit of God, for they are foolishness unto him,
neither can he know them because they are spiritu-
ally discerned."
This knowledge therefore is manifestly taught by
God himself and is peculiar to his own children;
hence it is that we have the promise of the covenant
in this precise language, "I will give them a heart
to know me, saith the Lord, and they shall no more
every man teach his neighbor saying know the Lord,
for all shall know me from the least to the greatest ;"
and our Saviour saith, it is written in the prophets
"They shall all be taught of God." Such then is
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On Prince Ed^ward Island
the nature of the knowledge which every professor
of religion ought to possess. The Scriptures teach
us further that this profession of faith must be an
audible, open, candid profession, such a profession
as springs from unfeigned faith in the Saviour. "If
thou shalt confess with thy mouth the Lord Jesus
and shalt believe in thy heart that God hath raised
Him from the dead, thou shalt be saved." "For with
the heart man believeth unto righteousness, and
with the mouth confession is made unto salvation."
This confession must, the Scriptures also teach us,
be such as is actually accompanied with the habitual
practice of good works. "For what shall it profit a
man though he say he hath faith and hath not
works ?" Can such pretended faith save him ? Cer-
tainly not. No man can be considered a partaker
of true saving faith, let him profess what he may,
if he does not, at the same time, practically demon-
strate his faith by a suitable exemplification of that
Truth which is according to godliness, and hence
no man can be considered a genuine member of the
church of Christ according to the divine constitu-
tion of that society who does not adorn his public
profession by the actual fruits of righteousness and
true holiness, for holiness becometh the house of
God forever. Without a clear indication of this
holiness no profession of religion, however loud,
can be rightly sustained as either credible in itself,
acceptable to God, or profitable to those who make
it; and this holiness which is thus so absolutely es-
sential to the genuine Christian character is some-
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thing, be it remembered, entirely different from
and vastly superior to that cold, lifeless, inopera-
tive kind of morality which consists in merely ab-
staining from those more flagrant eruptions of vice
which of themselves necessarily expose their per-
petrators to the open shame of the world. It is a
holiness which implies not only the external per-
sonal purity — a holiness, it is true, which consists in
abstaining from all known sin, or in "denying un-
godliness and worldly lusts," a holiness which in
very deed consists in much more than all this, even
in living soberly, righteously and godly in this pres-
ent evil world. In other words, it is a holiness
which proves its possessor to be a true worker of
righteousness by his daily actions, as well as by his
verbal profession. This most important desidera-
tum then, in every worthy Christian character, this
indispensable holiness is something which must un-
questionably have its seat in the heart, and must
impel its owner to all incumbent deeds of vital re-
ligion in his daily life. It is a holiness which ex-
tends to all the powers of the soul, to all the opera-
tions of the mind and to all the actions of the life,
in such a way as to make it abundantly apparent,
even to the most casual observer, that all who are
the subjects of it are indeed "Trees of righteous-
ness," the planting of Jehovah himself. It is a "holi-
ness without which no man shall see the Lord."
Such then are some of the plainest declarations of
Scripture with regard to those who are really fit
and proper persons to be received into the commun-
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On Prince Edivard Island
ion of the visible church of our blessed Redeemer,
They ought to be persons who possess real, active,
experimental and truly practical religion — persons
who are indeed "Born again," renewed in the spirit
of their minds, possess implicit faith in the right-
eousness of God their Saviour, and who have un-
mistakably been made partakers of the Holy Ghost,
in as far as these characteristics of genuine Spiritual
regeneration can be ascertained from a clear percep-
tion of those fruits which are indicative of them,
"even those fruits of righteousness which are by
Jesus Christ, unto the praise and glory of God."
Now "The fruits of the Spirit are love, joy, peace,
long-suffering, gentleness, goodness, faith, meek-
ness, temperance, against which there is no law."
Our Saviour says positively, "Except a man be born
again he cannot see the Kingdom of God," and
again, "Except a man be born of the water and
of the Spirit he cannot enter into the Kingdom of
God." He only has a title to the supremely honor-
able name of Christian who departs from all in-
iquity and "If any man have not the Spirit of Christ
he is none of his." "The children of God are mani-
fest and the children of the devil ; whosoever doeth
not righteousness is not of God, neither he that
loveth not his brother." But in seeking to ascer-
tain the eligibility of those who are justly entitled to
rank as bona fide members of the true visible church,
it is not at all necessary for us even to pretend to
judge the heart. It is by their fruits that they are
to be known, and only can be known bv man. It
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History of Presbyterianism
is not for us therefore to adopt real saintship as a
distinguishing emblem by which to test practically
the true membership of the visible church, because
deceivers may at any time counterfeit real saintship
and thus actually impose upon the church ; and, be-
sides, God alone is and can be judge of the human
heart. But then, at the same time, it ought to be
distinctly borne in mind that without this real saint-
ship no one can honestly seek church fellowship,
and that also without an open profession of this
real saintship, or true conversion, accompanied at
least by such practical appearances of personal holi-
ness as just described, none can be consistently re-
ceived into actual church communion, and if per-
sons seeking admission do not so profess such saint-
ship, or in other words, do not claim to have been
truly converted, and do not manifest at least a
sufficiency of corresponding fruit to justify a belief
in their sincerity, they should not be received as
properly accredited or genuine professors at all, as
was the case with Simon Magus, who was convicted
of hypocrisy both of his own words and deeds, and
was therefore not again so far as we are told,
esteemed a true professor, but whom, on the con-
trary, we find Peter addressing in the following
alarming language, "Thy money perish with thee,
because thou hast thought that the gift of God may
be purchased with money thou hast neither part
nor lot in this matter," It was by what Simon
Magus said and did in offering money to purchase
the gift of God that Peter convicted him of duplic-
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On Prince Edivard Island
ity, or discovered him to be a hypocrite, or a mere
false professor. To the same purpose may be ad-
duced the example of those of whom the apostle
speaks when he says, "For many walk of whom I
have told you before, and now tell you weeping that
they are the enemies of the cross of Christ." And
in the same category, too, must be included all
those who assume a mere "Outward form of godli-
ness," but at the same time practically "deny the
power thereof," for by so doing such persons are
simply convicting themselves of not being what they
verbally profess, and consequently from all such
the church is required to turn away and to count
them as nothing better than "heathen men and pub-
licans." In short, none are to be esteemed as sin-
cere members of the church, if they manifest a pre-
vailing inclination to any kind of wickedness, or if
they do not by the prevailing tenor of their daily
life evince a proper submission of their personal
consciences and their personal possessions to the re-
vealed authority of Christ as their acknowledged
Lord and Master ; and also if they do not show an
honest desire to yield a cheerful obedience to his
divine will in all things. "For," says the Apostle,
"I have written unto you not to keep the company
of any man that is called a brother, if he be a forni-
cator or covetous, or an idolater, or a railer, or a
drunkard, or an extortioner, with such a one, no
not to eat." "Know ye not that the unrighteous
shall not inherit the Kingdom of God ?" Be not de-
ceived, neither fornicators, nor adulterers, etc., shall
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History of Presbyterianistn
inherit the Kingdom of God. The church is to turn
away, or exclude from her membership all those
who are lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to par-
ents, unthankful and unholy. None are to abide
in God's tabernacle, even though they may have
been admitted into it under a false profession, or
to abide in his holy hill, but those "that walk up-
rightly and speak the truth in their hearts." "He
only who has clean hands and a pure heart, who
doth not lift up his heart unto vanity, nor swear
deceitfully, shall ascend into the hill of the Lord and
abide in his holy place." From the above passages
of Scripture we learn how the visible church of
Christ should be constituted. In further support of
this point we might refer. First, To the account
given in the Old Testament of the original founda-
tion, formation and establishment of the church
itself. Second, The account given of the history of
the church under the Old Testament dispensation.
Third, To the very nature of church communion or
fellowship. Fourth, To the Scripture representa-
tions made of the church as "The body of Christ,"
"The temple of God," "The Spouse of Christ," etc.
Fifth, To the distinction noted in the word of God
between the church and the world, between believers
and unbelievers; and Sixth, To the description of
those who form the church of Christ and are called
Christians : Sons of God, Heirs, Children of God, as
justified. Sanctified, Saints, a Royal Priesthood, and
the like. In short, the whole scope and tenor of
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On Prince Edward Island
divine revelation proceeds upon the assumption that
the primitive church was composed almost exclu-
sively of such members as have now been described.
Thus, for instance, the Apostle Peter describes
church members as having purified their souls by
obeying the truth through the Spirit — as being liv-
ing stones built up into a spiritual house — an holy
priesthood, a chosen generation, and as having ob-
tained like precious faith. The Apostle Paul de-
scribes them in equally characteristic terms, as hav-
ing been "called to be saints," as having "Come to
Mount Zion," and it seems to have been more par-
ticularly with reference to their character in this
point of view, that he here declares in our text that
he was with the Colossian church "in Spirit, joying
and beholding their order."
Third. Let us now attend to the office bearers ap-
pointed in the church as it was completely organized
or constituted under the apostolic example. When
Christ ascended up on high we are told that he
gave gifts unto men, "And he gave some to be
apostles, and some to be prophets, and some evan-
gelists, and some pastors and teachers for the per-
fecting of the saints, for the work of the ministry,
for the edification of the body of Christ, till we
all come in the unity of the faith and of the knowl-
edge of the Son of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ."
"God hath set some in the church, first apostles,
secondly prophets, thirdly teachers, after that mir-
acles, then gifts of healing, helps, governments, di-
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History of Presbyterianism
versity of tongues. Having these gifts dififering ac-
cording to the grace that is given unto us, whether
prophesying, let us prophesy according to the pro-
portion of faith, or ministering, let us wait on our
ministering, or he that teacheth, on teaching, or he
that exhorteth, on exhortation; he that giveth, let
him do it with simplicity, he that ruleth, with dili-
gence, he that showeth mercy, with cheerfulness."
It is evident from these and other passages of Scrip-
ture that proper office bearers have been duly ap-
pointed and invested with power and authority for
conducting in an efficient manner, both the external
and internal affairs of the Christian church. Some
of these office bearers are of an extraordinary kind,
such as apostles, prophets and evangelists, and
ceased with the apostolic age. When the canon of
Scripture was completed and the gospel promul-
gated and confirmed, the necessity for such extra-
ordinary or supernatural gifts and office bearers was
practically superseded. Others of these office bear-
ers, however, were ordinary and were consequently
to remain in the church till the end of time. Those
officers that are permanent are of two classes. Bish-
ops and Deacons. Thus the apostle in his epistle to
the Philippian Church, which was at that time com-
pletely organized, addressed himself to "All the
Saints in Christ Jesus which are at Philippi, with
the Bishops and Deacons." Here the saints, to-
gether with the Bishops and Deacons, are the sole
parties addressed, as constituting the regularly or-
ganized and fully equipped church or congregation
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On Prince Edivard Island
at Philippi, and who, moreover, were the only par-
ties, it would appear, who either then or at any other
time ever entered into the relative composition of
that church. These several parties as here speci-
fied evidently therefore formed of themselves a per-
fect church corporation at that time — a complete
Christian Association of local believers. By the
expression, "All the Saints," is evidently meant the
ordinary or what we sometimes call the private or
lay members of the church ; and by the Bishops and
Deacons are just as plainly to be understood the
local officiating office bearers in that church in con-
tradistinction from those ordinary members. These
office bearers then, are all verbally and definitely and
entirely comprehended under just two classes, viz.,
"Bishops and Deacons," although it is also quite
evident, at the same time, that there was a plurality
of these included in each class, or that there existed
at the same time, in the same church or congrega-
tion, several Bishops and several Deacons who both
filled and executed the respective duties of these
separate offices. Now as the church at Philippi was
thus officially constituted by the most direct apos-
tolic supervision, so, we have every reason to con-
clude, were all the other churches constructed which
were ever planted by the Apostles of Christ. For
if this specially recorded example of the primitive
church at Philippi has any scriptural significance at
all it must extend to all other churches whatever
subsequently planted in all places and in all ages of
the world. All other churches then, we must pre-
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History of Presbyienanism
sume, should be organized as nearly as possible on
this same divinely recorded model. They should,
in the first place, as we have already seen, be
church of veritable saints with respect to their
membership ; they should be separate from the
world and united together among themselves ; they
should have two classes of office bearers with a
plurality of serving members in each of these
classes, and all this for the promotion of suitable
order and good government, as well as for the at-
tainment of all the other grand ends of true Chris-
tian fellowship.
The manner of electing these office bearers, set-
ting them apart to their several offices — their char-
acter and qualifications and the various duties re-
quired of them, are all likewise clearly pointed out
in the same apostolic records. As to their election,
both classes are to be chosen by the members of
the respective churches where they are to officiate.
This is sufficiently plain from a variety of approved
examples left upon record in the Scriptures and
which consequently we must regard as equivalent
to an express requisition. Thus, for instance, were
the seven Deacons chosen in the primitive church
at Jerusalem, and thus also were the other class,
the Bishops, chosen in all the other primitive
churches of which we read in the apostolic writings.
Those accordingly who are once elected or chosen
by the regular members of the churches over which
they are required to preside, are in the next place
to be ordained or solemnly set apart to their re-
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On Prince Edivard Island
spective offices by prayer and fasting and "the lay-
ing on of the hands" of those already in office before
them. In this way, it is evident, were the seven
deacons just alluded to, set apart or invested with
office in the early church at Jerusalem. Then the
twelve called the multitude of disciples unto them
and said, "It is not reason that we should leave the
word of God and serve tables. Wherefore brethren
look ye out among you seven men of honest re-
port, full of the Holy Ghost and of wisdom whom
we may appoint over this business." Then the multi-
tude, we are told, being pleased with the request,
choose seven men and placed them before the apos-
tles, who, when they had prayed, laid their hands
on them. And as the Deacons were thus set apart
so also was the other class of office bearers appointed
in a similar manner. In short, there is not a single
instance of ecclesiastical ordination, whether of
Bishops or Deacons, the particulars of which are
anywhere described in the New Testament, which
was not performed in the exact manner which has
been now stated, that is, with fasting and prayer
and the laying on of the hands of those who had
already preceded them in office; and it is further
abundantly evident that none were ever permitted
to take upon themselves either of these offices by
their own personal act, or without having been thus
formally set apart by others already invested with
due authority to that end. The pointed injunction
given by Paul to Timothy ought certainly to be
strictly observed on all similar occasions on which
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History of Presbyterianism
like appointments are being made. "That which
thou hast learned of me amongst many witnesses,
the same commit to faithful men who shall be able
to teach others also." Before then any one can
teach, preach, rule or perform any other official duty
in the church in accordance with this plainly pre-
scribed order of Christ's house he must have proper
vScriptural authority conferred upon him for that
purpose.
But as this valid election and installation of legiti-
mate church officials is thus concisely laid down in
Scripture, so also we have their character and quali-
fications described with equal distinctness. "This is
a true saying if a man desire the office of a Bishop
he desireth a good work. A Bishop must be blame-
less, the husband of one wife, vigilant, sober, of
good behavior, given to hospitality, apt to teach,
not given to wine, no striker, not given to filthy
lucre, patient, not a brawler, not covetuous, one
ruling well his own house, having his children in
subjection with all gravity. For if a man know
not how to rule his own house, how shall he take
care of the church of God?" Moreover, all the
qualifications demanded here of Bishops are like-
wise required in Deacons, with the exception of
being "apt to teach," and of not being "a novice,"
as may be seen from the following verses in the
same chapter, "Likewise must the deacons be grave,
not double-tongued, not given to much wine, not
greedy of filthy lucre, holding the mystery of faith
with a pure conscience. And let these also be first
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On Prince Edivurd Island
proved, then let them use the office of a deacon,
being found blameless." Such, we are apprised,
should be the personal character of all those who
would fill worthily either of the sacred offices in
question. The duties devolving upon those who
hold these offices are both important and responsible.
Than these very duties, none which human beings
are called upon to discharge can be regarded as
more sacred. The obligations which these duties
entail upon the first class of these office bearers, for
instance, may in a great measure be inferred from
the very titles which are given them in the Scrip-
tures, such as elders, bishops, overseers, leaders,
presidents, rulers, stewards of God, and the like,
which all clearly imply that the office itself is both
responsible and charged with many exceedingly im-
portant duties. On these, however, I cannot afford
to dwell. I shall just merely further remark that
although the elder's and bishop's office is in its main
and Scriptural design undoubtedly one and the
same, yet it clearly implies and distinctly institutes
the equally important Scriptural distinction of both
teaching and ruling, and on account of this obvious
distinction thus made between certain of those per-
mitted to occupy the office correspondingly distinct-
ive duties are necessarily, to a certain degree, as
plainly required of them. This is quite apparent
from the apostle's own injunction, "Let the elders
who rule well be counted worthy of double honor,
especially those who labor in word and doctrine."
All elders, therefore, are rulers, but at the same time
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History of Presbyterianism
there are notably some who, besides ruhng, have
also the additional charge of laboring "in word and
doctrine." These are the teaching elders whom we
find elsewhere designated "the presidents" or angels
of the churches, and hence in every properly
equipped congregation we may safely conclude
there should at least be one of these whose appropri-
ate prerogative it is, besides discharging the other
duties of this class, to preside over all official coun-
cils of the eldership in general, over all the constitu-
tional church meetings, courts and assemblies ; but
above and beyond all else, whose most pressing
function it is to labor faithfully "in word and doc-
trine," to preach the gospel publicly and from house
to house, to feed the flock of God by dispensing to
them all the ordinances of his own appointment.
The duties of the remaining members of this order
is "to rule" ; but this includes in it much more than,
it is to be feared, is usually apprehended by a very
large proportion of those who commonly occupy
this distinctive branch of the office. Besides admit-
ting and excluding individuals to and from church
fellowship, serving at the Lord's Table, and a few
other things which officers of this class ordinarily
attend to in the routine government of the church,
it is also their incumbent duty as well as their special
privilege to be examples to the flock ; to watch for
souls, both by observing the peculiar dangers to
which they may be exposed and also by giving
timely warning and suitable counsel to all who may
at any time stand in need of their friendly Chris-
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On Prince Ed<ward Island
tian aid, to visit the sick and afflicted, converse and
pray with them, to instruct the young and, in short,
to do all they can to aid the minister in spreading
the knowledge and love of Christ and in taking the
practical oversight of the whole flock of God of
which the Holy Ghost has made them overseers.
In like manner also the "Deacons" who constitute
the other prominent class of office bearers in the
church have certain distinctive and important duties
and responsibilities attached to their special voca-
tion in the house of God. These are the "managers
by the money tables" — that is, the financial affairs
of the respective congregations in which they are
for this purpose appointed ; and the order, progress
and prosperity of the church itself depend in no
small degree on this very class and on their faith-
ful and efficient discharge of the duties with which
they are thus personally entrusted. For the apos-
tle tells us particularly that all those who "use the
office of a deacon well purchase to themselves a
good degree, and great boldness in the truth as it is
in Christ Jesus."
But I cannot dwell any longer on this branch of
the subject. Nor have I space left to point out to
you the strong obligations resting on all other mem-
bers of the church towards those who are thus regu-
larly placed over them in the Lord. They should
undoubtedly acknowledge them as such "and
esteem them very highly for their work's sake."
They should likewise cheerfully submit to them
in all matters over which their official position gives
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History of Presbyterianism
them a legitimate and necessary control as mani-
festly bccometh all those who profess to be the de-
voted followers of the meek and lowly Jesus. But
beyond this, they should regularly provide for their
temporal support as the Scriptures themselves im-
peratively enjoin, because "The laborer is worthy
of his hire."
When, therefore, any church or congregation is
found thus duly organized according to divine ap-
pointment, and when, in a spirit of true mutual love,
forbearance and Christian activity, all these things
are systematically attended to, then, indeed, with the
apostle, we may well feel constrained to behold with
unfeigned joy and abundant admiration the un-
doubted order, correct government and pure Scrip-
tural discipline of that particular church. Now,
as professed Presbyterians, we, of course, entertain
the belief that that special branch of the Christian
Church to which we ourselves belong, in as far as
we are able to judge, has probably, if not indeed
more than probably, adhered to the strict require-
ments of those plain Scriptural examples which we
have just been considering, in a much closer degree
than any other Christian society or church organiza-
tion of whose existence, at least, we ourselves have
any practical or personal knowledge. Its framers,
in our conscientious opinion, have most certainly en-
deavored to follow this precise Scriptural pattern,
and have adhered to those same Scriptural stand-
ards quite as closely perhaps as it is possible to esti-
mate correctly what these standards really are.
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On Prince Ed<ward Island
Let it, however, be distinctly understood, that as
professed Presbyterians we assume this firm posi-
tion, and this frank confession of it, not from the
sHghtest spirit of self adulation on our own part,
which would be something entirely out of place in
such a connection as this, but on the contrary,
simply and solely from what we unhesitatingly con-
ceive to be in themselves most obviously the plain
and unvarnished facts of the case. Some of our
Episcopal brethren, it is true, although for the most
part candidly admitting that elder and bishop
were thus originally used as we have already pointed
out in the primitive New Testament church as
strictly interchangeable or as synonymous terms,
and hence at that early day must unquestionably
have denoted one and the same office, yet assert that
very shortly after the time of the apostles, if not with
and by their personal consent, this primitive order
of things was practically changed, and the Episcopal
form of church government which they maintain
was permanently substituted in its place. For this
most unwarranted assumption, however, they can-
not find the slightest countenance in Scripture itself.
It is only necessary to say, in order to completely
refute it, that of itself it merely embodies a very
wicked example of going decidedly "Beyond what
is written." Here, if anywhere, we are sacredly
bound to take revealed truth or real Scripture narra-
tive just exactly as we find it, and without seeking
to uphold any prepossessions or preferential schemes
of our own, submitting ourselves both lovingly and
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History of Presbyterianism
reverently to its inspired dictum. No less, indeed, in
matters of practice than of doctrine must we ever
unhesitatingly bow to its unerring authority, and
more especially so in every thing which may possibly
pertain to the right management of the house of
God. We must never forget that in reference to all
things extraneous to that house our Saviour him-
self has positively commanded, "Take these things
hence." So too, Roman Catholics claim that they
have tradition as well as revelation to guide them
in this as in many other ecclesiastical affairs. But
nowhere in the New Testament do we find any
tradition or oral information of any kind mentioned
as binding on any parties whatever save on those
only who had received them directly from the lips
of those by whom they were originally propounded
and with regard to which, at the time, there could
have been no possibility of any mistake. This, how-
ever, is an entirely different matter from giving heed
to traditions falsely so called, professing to have
come down to us second-handed, from mouth to
mouth through many successive generations, and
which manifestly on this account, if even they could
be proved to have ever possessed any real founda-
tion in facts, must long ere this have become so ut-
terly perverted as to have completely lost all pre-
tense whatever to genuine authenticity, and to
be now at least destitute of the very smallest
vestige of reliability. All such pretended traditions
can no more, therefore, stand the test of the every-
day experience of ordinary common sense than of
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the infinitely higher touch-stone of actual revelation
itself.
"But now we have a more sure word of prophecy
to which ye do well that ye take heed, as to a light
shining in a dark place, even until the day dawn
and the day star arise in your hearts." This writ-
ten word is, therefore, most emphatically our only
infallible rule because it, and it alone, is divine, and
from its clearly recorded decisions there can posi-
tively be no subsequent appeal; and here in this
present connection if anywhere those decisions are
abundantly plain. Itself evidently admits of no
officiating sacerdotal order whatever under the New
Testament dispensation, no complex ritualistic
forms or ceremonies, no vain oblations, no sacrificial
performance of the mass, no prescribed vestments,
no mitered cardinals, no archbishops or popes, no
prelatic sacerdotalism of any description whatever,
to dictate imperiously to the true Christian Church,
or in any other improper way to lord it over God's
own chosen heritage. No, but in diametrical oppo-
sition to all this it plainly and positively assures us
that the Lord Jesus Christ himself, that Great Shep-
herd of the sheep, and sole "High Priest of our
profession," did himself long since, "in the fulness
of time" even eighteen hundred years ago, in his
own Sovereign love and mercy, and by one grand
and unaided act of his own, "for of the people there
was none with Him," by one ever adorable, supreme,
mighty, final, all-sufficient sacrifice of himself for-
ever make an end of sin, "forever perfected all them
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History of Pres by tenants m
that are sanctified" ; and when he had thus, by one
final, and because divine, perfect and eternal offer-
ing of Himself, "forever purged our sins," we are
distinctly told that "he sat down on the right hand
of the majesty on high." There can now therefore
never hereafter be any other possible sacrificial of-
fering or pretended auxiliary offering of any de-
scription whatever made for sin.
Everything propitiatory, to the very last drop of
incarnate blood, has thus already been shed, once
for all, and no imaginable repetition or subsequent
renewal of that perfectly "finished" act can ever
again in the history of this world or in the ex-
perience of our race be permitted to occur. The
Romish "Sacrifice of the mass," as it is called, can
then be actually nothing short of an unmitigated and
perpetual insult to the God of heaven. No imaginary
human priests can have any share whatever in the
absolutely single handed and wholly indivisible
sacrifice of the Lord Jesus Christ. That work is
now, has been and must ever remain his own. In
reference to his great mediatorial work more than
anywhere else has he declared "I am the Lord and
my glory will not give to any other." On this all-
important point the Scriptures of truth leave not
the smallest room for dispute. The great work of
human redemption is by them repeatedly pronounced
forever complete, and consequently the only part
now left for us, as they likewise distinctly point out
— the only work in which we can have any active
share — is simply that of proclaiming aloud this
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mighty soul saving truth, this glorious consumma-
tion of divine love and mercy to our sinful and per-
ishing fellow men : "Go ye into all the world and
preach the gospel to every creature, baptizing them
in the name of the Father and the Son and the Holy
Ghost; and lo, I am with you alway even unto the
end of time." And in endeavoring to fulfill this great
commission we must, at the same time, without fail,
take his own word, and that word alone, for our
constant companion and guide, for our real man
of counsel in all spiritual things, for it has been
graciously given us for this very purpose, for it is
written, "All Scripture is given by inspiration of
God and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness, that the
man of God may be perfect, thoroughly furnished
unto all good works." This is the whole design of
the Scripture, which must accordingly be abundantly
sufficient as thus given by Christ himself for our
constant guidance in all things concerning the cor-
rect government of his own church, by his own re-
deemed followers in every age of time. "To tjie
law and to the testimony if they walk not according
to this rule it is because there is no light in them."
Fourth. I should now have shown you that the
true order of Christ's Church appears and only ap-
pears when no lawgiver but Christ himself is recog-
nized in all matters of religion, and when no author-
ity in spiritual things is acknowledged by the mem-
bers and office bearers of the church but the sacred
oracles of Scripture, and thus have proved to you
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History of Preshyterianism
that the special forms or modes of Church Govern-
ment that ought to be adopted in all Christian com-
munities should ever correspond as nearly as possible
to that which has been prescribed by Christ himself,
her only divine King and Head, and that all the laws
which thus relate to church government here on
earth, as well as to all the matters of faith and
practice, worship and discipline should unquestion-
ably be as clearly deducible as possible from the un-
mistakable directions of those same sacred and in-
spired oracles themselves, for Jesus Christ is the
only real king and head of his own church. The
sacred oracles are the only sure rule of faith and
practice, and these of themselves are entirely suf-
ficient to direct in all things pertaining to faith and
practice or to the teachings, order and guidance or
government of this church itself, not only as a
whole, but even as any particular branch, fragment
or congregation into which, for many obvious rea-
sons, it may be found expedient to have it sub-
divided. "The law of the Lord is perfect, making
wise the simple; the statutes of the Lord are true
and righteous altogether. More to be desired are
they than gold ; yea, much fine gold, and in keeping
of them there is great reward." Hence it is that
God's faithful professing people, in every age and
under all possible circumstances, can apply directly
to his own blessed word — his own inspired oracles
— as their all sufficient directory, or, as the Psalmist
has beautifully described it, as constituting in itself
their constant, never failing resort, even as a "lamp
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to their feet and a light to their path"; "and a
highway shall be there and a way, and it shall be
called the way of holiness; the unclean shall not
pass over it, but it shall be for these : the wayfaring
men though fools shall not err therein." "The en-
trance of thy word giveth light."
But I have not time to dwell longer upon any of
these interesting points. I shall therefore now con-
clude very briefly by calling upon you as a profess-
ing Christian Church to endeavor to conform in all
things to that order which Christ himself has mani-
festly appointed. Whereunto ye have already at-
tained in this same order, see that ye diligently
adhere to it, and in any respect in which you may
still be deficient, or whereunto you may not yet
have fully attained, see to it that ye now forthwith
endeavor to set promptly "in order" those things
that are wanting. "Be ye followers of God as dear
children — followers of the Lord himself and of his
inspired Apostles, and thus followers of the churches
of God which were in Christ Jesus" in those early
times in which the apostles lived, and in which both
by their precept and by their example they have
left us such graphic instructions and such sublime
models for our present imitation and support and
our future spiritual and eternal welfare. "Hold fast
therefore that form of sound words" with which
you have thus, by the special grace of God, been
so efficiently provided. Follow in all things the
pattern thus laid down in the divine word itself.
"The forms of the house written in your sight, and
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History of Presbyierianism
the fashion thereof, and the goings out thereof, and
the comings in thereof, and all the forms thereof,
and all the ordinances thereof, and all the laws
thereof, and keep the whole form thereof and all the
ordinances thereof and do them." "Thus saith the
Lord, stand ye in the ways and see and ask for the
old paths, where is the good way, and walk therein
and ye shall find rest to your souls." "Ever sanctify
therefore in your hearts," as the Apostle Peter
directs, "Christ Jesus the Lord and be always ready
to give an answer to every man that asketh of you
a good reason of the hope that is in you." And
may the Father of lights and the God of all grace
himself so bless to your hearts and mind the study
of his own divine word that you may all be en-
abled not only to find the right way, but to walk
with perfect heart and willing mind fearlessly,
steadily and consistently therein. Remember, not-
withstanding all we have now said, that even al-
though anyone of you should belong to the most
faultlessly regulated and most perfectly governed
church on earth, and yet not really yourself be a
member of the only true church of God whose
names are written in heaven, such a mere formal
church connection can avail you nothing whatever
in the great day of accounts, when the Lord Jesus
shall come in person to be glorified in his holy
angels and in all his true and genuine followers
among mankind. See to it then, without delay, that
your names are all written in the Lamb's Book of
Life, and that you are fully ready at any moment
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to take up your cross and follow him whithersoever
he goeth. Make sure that you are honestly his now
in whatever branch of his militant church you may
at present be ranked here below, and then you shall
be certain of a royal welcome hereafter, even with
that glorious church itself of the first-born above,
which we are assured shall, in God's own appointed
time, shine forth all complete in her glorified bridal
attire "fair as the moon, clear as the sun and terrible
as an army with banners;" and for this end may
God bless to you the preaching of his own word,
and to his name be all the praise. Amen.
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History of Presbyierianism
CHAPTER XXIV.
SERMON BY REV. GEORGE SUTHERLAND,, D. D., IN 1 857.
Luke xix : 41 : "And when he was come near he
beheld the city and wept over it."
The sight of the eye affects the heart. Would you
have your mind filled with a delightful sense of the
beauty and magnificence of God's creation? Then
stay not in the thronged city, tarry not in tabernacles
of clay ; go stand, as the morning sun pours its bril-
liant rays over the earth, on some eminence over-
looking the gardens and fields, the valleys and
lawns. There your souls may bask in the fra-
grance of delight, while scenes of beauty, of peace,
of plenty lie spread out before you. Would you
know the horrors of war? Go and walk through
the battlefield, see the mangled bodies, the gaping
wounds, the distorted features, the desolation and
ruin and woe on every side, and hard must be the
heart that is not pained to the core at such a sight.
Would you see the dangers of the deep? Rove
not upon the sea when its surface is unruffled by
winds, when it lies smiling at the close of a sum-
mer day; but stand on the beach when the waters
of the ocean are lashed by fierce and howling win-
try winds; or look on that stranded bark with the
living cargo, a throng of agonized, distressed and
dying mortals. No escape is possible ; night is com-
ing on, the storm thickens ; no boat can come or go.
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On Prince Eckvard Island
Their case is hopeless, death is staring them in the
face. What feeHngs arise in your mind when your
eyes rest on such a scene? What shall be the feel-
ings of those who gaze on the second coming of the
Lord Jesus Christ? Then the eye shall affect the
heart. It shall be overwhelmed with anguish or
filled with joy. Sometimes the object seen may
suggest what is affecting. The stillness and beauty
of a summer evening sky may suggest the calm
glory of heaven and that may ravish the soul ; or
the sight of a furnace may suggest the pit of per-
dition and this thought may cloud the soul in gloom
and terror.
Jesus saw the city; the sight suggested its state
and revealed the future, his soul is saddened, he
paused, he thought, he wept. This incident is very
instructive. Let me present its lessons by showing
you.
First. The sight beheld. What was it that af-
fected our Lord? Was it the external appearance
of Jerusalem? Jerusalem was beautiful and now
on an evening in April, and filled with people, and
just before the feast, must have been charming. But
ah, he saw a privileged city. Where in all the earth
was there a city so highly favored ? The worship of
God in it for over one thousand years, saved often
by the stretched out arm of Jehovah; long spared,
long blessed, long favored. But he saw it a Christ-
despising city. There at first dwelt that murderer
that ordered the infants to be slain that the infant
king might perish with them ; there dwelt the chief
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History of Preshyterianism
priests and rulers that sought to slay him ; there his
message was despised, his person insulted, his doc-
trines maligned, his name cast out as evil. They
despised their long promised deliverer — the glory
of their nation, the offspring of their great King
David, the Saviour of man, the Son of God. Where
he ought to be loved he was hated ; where he ought
to be welcomed, he was ready to be stoned. He
saw in Jerusalem a hardened and impenitent city.
When you gaze upon the barren rock or desert sand
you have no hope of its fertility. Here was a city
the men of which were hardened under the kindest
and most blessed influences, a region harder than
all around, a desert waste on which you would cast
seed in vain. A feeling of grief and disappointment
must have been felt when this impression rested on
the mind. The living stream flowed through their
city and they rejected it.
He gazed upon a doomed city. Long incensed
justice had pronounced the sentence, the sword was
made ready for the slaughter. Doomed for crimes
untold, by God himself, for guilt never equalled, to
punishment never to be surpassed on earth, to be-
come a moral desolation from which God's presence
would be withdrawn ; the Romans would come and
the blood of the righteous would be avenged.
Secondly. The language of those tears. Tears
have tongues. They speak powerfully. When all
language fails, tears have prevailed. They have
saved the captive from bondage, the prisoner from
death, the guilty from condemnation, they have re-
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On Prince Edivsird Island
laxed the grasp of the robber and stayed the stroke
of death. Stand and gaze on the tears of this God-
man as they roll down his cheeks, as he grieves over
this wicked city. Do you wonder at these tears?
Think of him who listened to Moses interceding, of
him who spoke in Isaiah, Hosea, Ezekiel. Ah, this
is the man. His tears bespeak his identity. But
what do they say ? Listen. They tell his deep com-
passion. How deep! No cries for vengeance, no
indiflference as to their sufferings, although they
were his wicked enemies, his maligners, his mur-
derers. Oh, it is a man weeping not for his friends,
not for his kindred, not for his home ; but oh, amaz-
ing love, for the worst of his enemies. He came to
this earth to save the lost, to live a holy life, al-
though attended by angels in glory above, to suffer,
to die. This was compassion.
But these tears tell us further that his arm would
have saved, that his merits would have- been theirs,
that his all should be given if they would accept his
assistance. Yes, these tears were sincere. Can we
weep for those whom we will not help? No, we
help those for whom we weep. So with Jesus.
Those tears tell us that Jesus would gladly have ex-
erted his power in their behalf, welcomed them into
his fold, given them a victory over all their foes,
and raised them to everlasting renown. Those tears
also tell us that effort is now hopeless. We weep
when the physician tells us the patient must die,
there is no hope; we weep when the boat has re-
turned without the man fallen overboard, when the
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History of Preshyterianism
name of the loved one cannot be found among the
survivors. The voice of mercy is now in vain, for
all warnings have been despised, all means have
failed ; servant after servant has been sent, last of
all appears the heir. He is to be tried and slain. His
death is already determined upon. When Jesus
gives up none else need attempt. Here, then, are
souls bent on destruction, and the Saviour has
turned his back on them to leave them to their fate.
These tears also tell us that the loss of the men
of Jerusalem was very great. It was no trifle that
called forth those tears. We weep not at small
losses. We weep not for what may be easily re-
paired. The Soul ! The Soul ! Who may tell its
worth? Who may tell its sufferings? Only the
Redeemer of souls knows its worth. Here he saw
it sink down, down, far into hell. Had you built a
palace at great cost you might weep by seeing it de-
voured by flames. Or did you see a gallant ship go
down with all on board into the yawning, seething
whirlpool, you would shriek as well as weep. Oh,
then will you wonder why Jesus wept at seeing Jeru-
salem go down, deeper far than Sodom, down to the
lowest depths of hell ?
Thirdly. The legitimate objects for tears. For
whom do you weep? You weep for the enslaved,
for those who groan under bondage; you weep for
the afflicted who pine in agony and toss in pain and
suffering ; you weep for the bereaved who have car-
ried dear friends to their grave, and who shall see
their face no more. Nor are these the only objects
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On Prince Edioard Island
for whom you mourn. No, no, weep for Satan's
captive, weep for him who goes decoyed down to
the slaughter house, legions of hell guarding his
steps lest he should escape ; weep for him who is
driven on by angry winds on a lee shore, vile pas-
sions hurrying him on to certain ruin.
Weep for him for whom the world makes merry ;
for him who receives the applause of thousands, but
who is under the curse of God, for him who is rich
in this world's goods, but is poor in the treasures of
heaven, for him who has no God as his portion on
earth ; no Saviour but gold ; no home but tabernacles
of clay.
Weep for the dead professor, at ease in Zion ; dead
in the garden of God ; cold in the midst of the beams
of the sun; believing in a lie; deceiving his own
soul; calling God his Master while he serves the
devil; sits at the Lord's table and works and fights
under Satan's banner. Oh, how great will be his
disappointment if his eyes are not opened. W^eep
for him, pray for him.
Weep for those who neglect the great salvation.
Oh, weep for them. They neglect God, they grieve
the Holy Spirit, they slight Jesus Christ. They cast
away the finest gold that they may gather stubble,
they despise the clear stream, that they may seek
the stagnant pond. They rush past heaven that they
may stumble into hell. They turn their back upon
Christ that they may follow the devil. Oh, the mad-
ness ! Oh, the danger ! Oh, the death ! Oh, the
eternal damnation of such. Can any one wonder
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History of Presbyterianism
that Jesus wept when he looked upon a whole city
of hardened and impenitent sinners; that the great,
tender, compassionate heart of the Saviour should
have been filled with grief, sorrow and bitter disap-
pointment at the state and doom of that highly
favored city? Those tears seemed to say, how can
I give thee up, O Jerusalem ? He loved them from
the first and even now, if they would turn away
from their sin unto the Lord, he would "have mercy
upon and abundantly pardon them." Let us rejoice
that we have not a Saviour who cannot be touched
with a feeling of our infirmities, but who was in all
things tempted like unto us, and who knows how to
succor them that are tempted or tried — and with
implicit confidence let us cast ourselves upon the
mercy of God in Christ, crying, "Lord, save us or
we perish." Amen.
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CHAPTER XXV.
THE ABRAHAM IC COVENANT. — A SERMON PREACHED
BY REV. DONALD m'dONAI^D IN ORWELL, P. E. I.,
1826.
Text — Gen. xxii: 15-18: "And the angel of the
Lord called unto Abraham out of heaven the second
time and said, by myself have I sworn, saith the
Lord, for because thou hast done this thing, and hast
not withheld thy son, thine only son, that in bless-
ing I will bless thee, and in multiplying I will multi-
ply thy seed as the stars of heaven, and as the sand
which is on the seashore ; and thy seed shall possess
the gate of thine enemies, and in thy seed shall all
the nations of the earth be blessed, because thou
hast obeyed my voice."
"Abraham saw the day of the Lord afar ofif, and
was glad, because as his seed, Christ was promised
in the covenant which God made with him. Now to
Abraham and his seed were the promises made. He
saith not, and to seeds, as of many, but as of one, and
to thy seed, which is Christ." Gal. iii : 16. In this,
therefore, we see the twofold nature of the cove-
nant, the promise first held out to Abraham and his
seed which is Christ, and afterwards to Abraham
and his lineal descendants, in perpetuity, during the
permanence of the Mosaic dispensation; but after
the close of the typical dispensation, to Abraham and
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History of Presbyterianism
his spiritual seed in Christ. "For he is not a Jew
which is one outwardly ; neither is that circumcision
wh' :h is outward in the flesh ; but he is a Jew who
is one inwardly, and circumcision is that of the heart,
in the spirit, and not in the letter, whose praise is not
of men but of God." Circumcision is the sign and
seal of the covenant in its twofold form and charac-
ter. The one made with hands in the flesh, and the
other made without hands in putting off the body of
the sins of the flesh by the circumcision of Christ —
the one outward in the flesh and the other inward of
the heart, of the spirit and not in the letter. In this
then we see the transition from one dispensation to
another. "In that he saith a new covenant. He
hath made the first old. Now that which decayeth
and waxeth old is ready to vanish away." Heb.
viii : 13 : "For Christ is the end of the law for right-
eousness to every one that believeth." We have now
a view of two dispensations greatly differing in na-
ture and character, called "Mosaic dispensation" and
"Gospel dispensation" — the one the ministration of
death and condemnation, and the other the ministra-
tion of the spirit and of righteousness. The first was
the ministration of death, because death was minis-
tered to every victim for sacrifice which was yearly
offered for the sins of the people, according to the
Mosaic law ; and because the high priest of the Jews
entered in once every year, not without blood which
he sprinkled for himself and for the sins of the peo-
ple, thus making remembrance of sin every year ; but
when Christ died for our sins he abolished death,
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On Prince Ediuard Island
and brought life and immortality to light through
the gospel, made an end of sin, and brought in ever-
lasting righteousness, so that God says "their sins
and iniquities will I remember no more for ever."
Thus, then, Christ hath by one offering perfected
forever them who are sanctified.
When Christ was about to suffer he declared that
his kingdom was not henceforth of this world, and
by drawing an inference from the word henceforth
we understand him as intimating that his kingdom
was until then of this world — we also understand
him as meaning the Mosaic dispensation kingdom,
as his kingdom that was of this world ; and the king-
dom that was not of this world to signify the
gospel dispensation kingdom — the spiritual kingdom
of grace. He ruled and reigned during the contin-
uance of the Mosaic dispensation by laws and ordi-
nances of divine framing and institution, by the min-
istry of priests and Levites, and such other officers,
judges and kings as the exigencies of the kingdom
did require, according to the requisitions of the Mo-
saic law, which was given by the ministration of
angels in the hand of a Mediator ; but that kingdom
with its typical ritual and Mosaic observances was
drawing to a close — it was decayed and waxen old,
and was ready to vanish away, to make room for a
better and everlasting kingdom which shall not fade
or decay, or vanish away for ever. The glory of the
first was passing away, that the glory of the second
might be made to appear. "But if the ministration
of death, written and engraven in stones, was glori-
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History of Presbyterianism
ous, so that the children of Israel could not stead-
fastly behold the face of Moses for the glory of his
countenance, which glory was to be done away ; how
shall not the ministration of the Spirit be rather
glorious." II. Cor. iii : 8. Now the character of his
kingdom that is established by the ministration of
the spirit and of righteousness is invisible and spir-
itual. Know ye not that the kingdom of heaven is
within you? It is therefore an invisible, spiritual
kingdom. The Mosaic dispensation kingdom stood
only in meats, and drinks, and divers washings, and
carnal ordinances imposed on them until the time of
reformation; but the kingdom of God is not meat
and drink, but righteousness, and peace, and joy in
the Holy Ghost." The difference between the Mo-
saic kingdom and the gospel kingdom is very great :
the one consisting in meats and drinks, and divers
washings and carnal ordinances. The first taber-
nacle also was but a figure for the time then present,
in which were ofifered gifts and sacrifices, which
could not make him that did the service perfect as
pertaining to the conscience, but merely a figure for
the time then present; but all these things decayed
and waxed old, and vanished away; old things are
passed away and all things are become new. "For if
the ministration of condemnation be glory, much
more doth the ministration of righteousness exceed
in glory, for even that which was made glorious [the
Mosaic kingdom with its institutions, law and carnal
ordinances] had no glory in this respect, by reason
of that which excelleth, for if that which is done
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away was glorious, much more that which remain-
eth is glorious." II. Cor. iii:9, lo, ii.
When Jesus Christ died for our sins he made an
end of iniquity, transgression and sin and brought
in everlasting righteousness — closed his kingdom of
the Mosaic dispensation, which was of this world,
and on the day of Pentecost, after he ascended up
on high and was glorified, introduced his kingdom
of the gospel dispensation which is not of this world,
and is not like the former in character, ''for the king-
dom of God is not meat and drink but righteousnes
and peace and joy in the Holy Ghost." ''And he said
unto them, these are the things which I spake unto
you, while I was yet with you, that all things must
be fulfilled, which were written in the law of Moses,
and in the prophets, and in the Psalms concerning
me." We require therefore to make ourselves well
acquainted with the scriptures of the Old Testament,
that we may know all the things that were fulfilled
by him when he said on the cross, bowing his head
and giving up the ghost, "It is finished," before we
can know those things which decayed, waxed old
and vanished away, lest we should still obstinately
and rebelliously cling to those things which do not
belong to the gospel kingdom, as do the Jews perti-
naciously to this day, and be found going about to
establish our own righteousness, not submitting to
the righteousness of God, which is a glorious, dis-
tinctive characteristic of Christ's gospel kingdom,
which is not of this world.
When he closed or ended the Mosaic dispensation
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History of Presbyterianism
kingdom, he opened up the glorious dispensation of
the gospel kingdom, by the pouring out of the Holy
Ghost on the day of Pentecost, when a glorious flood
of light poured in upon them, by which their under-
standings were enlightened to understand the scrip-
tures, which are able to make one wise unto salva-
tion, which is in Jesus Christ. They now found out
that the Sun of Righteousness was risen with heal-
ing in his wings, and they spake with tongues the
marvellous works of God — they found that they had
now entered into a new kingdom — a kingdom of
spiritual realities — and now they experienced a sud-
den, I may say an instantaneous, transition, out of
one dispensation into another — from the typical head
Abraham, and from the typical nature and character
of the covenant as applied to the natural seed, to the
real head — "Who is the head over all things to the
Church, which is his body, the fullness of him who
is all in all," according to the promise of God in the
covenant with Abraham. "Now to Abraham and to
his seed were the promises made. He saith not, and
to seeds, as of many, but as of one ; and to thy seed
which is Christ." — Gal. iii : i6. And therefore all
true believers receive Jesus Christ as the alone cove-
nant head, and enter joyfully with him into his gos-
pel kingdom, and spiritual reign. They can now
look back on all typical covenants and legal institu-
tions and rites and ceremonies as things that were;
for they find to their joy and happiness that they are
no longer under the law, but under grace — old
things are passed away, and all things are become
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new. They find him now sitting on his father Da-
vid's throne and kingdom as the king of Zion, king
of saints. "Yet I have set my king upon my holy
hill Zion." This was done in the covenant of grace,
in the counsel of the Trinity from all eternity, as
now still in prophetic language, until the fulness of
the time should come; for, says he, "I will declare
the decree: the Lord hath said unto me, Thou art
my son ; this day I have begotten thee." — Ps. ii : 6, 7.
This is now the true David, the man according to
God's own heart — the former David was a type and
personification of Christ, and in his typical character
altogether characteristic of the true David, so that
when God said, "I have found David, a man accord-
ing to mine own heart," he alluded in reality to his
own Son Jesus Christ. This is the David promised
in all the prophecies throughout, for the former
David served his day and generation and fell asleep,
and as a figure passed away, and therefore could not
reign in Zion any longer, but the true David whom
he represented abideth for ever. "For it shall come
to pass in that day, saith the Lord of hosts, that I
will break his yoke from off thy neck ; and I will
burst thy bonds, and strangers shall serve themselves
no more of him : but they shall serve the Lord their
God, and David their King whom I shall raise up
unto them." Jer. xxx : 8, 9. The allusion in that
passage must surely be applied to the Lord Jesus
Christ, the man according to God's own heart, and
not to the typical David : and to the condition of his
gospel kingdom and reign, and to the character of
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History of Presbyterianism
his people after enduring the great afflictions of the
operations by which all that enter into his spiritual
kingdom are qualified to reign with him a thousand
years. Those afflictions are described in the 5th, 6th
and 7th verses of the same chapter ; and surely any
enquirer would have some superior ingenuity who
would undertake to explain those as literally applic-
able to the David that was king of Israel before Jer-
emiah's prophecy, without the spiritual meaning of
those passages. The spiritual meaning is contained
always in the language of inspiration, and it is with
the spiritual meaning we have to do, since Christ's
kingdom which was of this world was closed, and
his spiritual kingdom of grace, which is not of this
world, was opened up on the day of Pentecost. But
those who have not entered into it have no concep-
tion of its nature and heavenly character. "'Verily,
verily, I say unto thee, except a man be born again
he cannot see the Kingdom of God." — John iii : 3.
For "the Kingdom of God is not meat and drink, but
righteousness, and peace, and joy in the Holy
Ghost." "The Kingdom of God cometh not with
observation." "Know ye not that the Kingdom of
God is within you." But although it is with the
spiritual meaning of the word of God we have to do
in gospel times, yet the word in its literal sense is
needed to help us to the knowledge of the spiritual.
The scriptures of the Old and New Testaments are
so closely connected one with another that they must
both be consulted for corroborative evidence in all
cases. What was typified and prophesied of in the
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one is found verified in the other, as far as fulfillment
has taken place, and that corroboration of evidence
which is clearly ascertained enlivens our hopes with
regard to the fulfillment of all the rest. We thus un-
derstand the scriptures of the Old and New Testa-
ments to be the two great witnesses which stand by
the God of the whole earth.
In the holy scriptures, from the very commence-
ment to their close, we have revelations of the will
and purposes of God, upon which, when understood,
we may safely depend for certain fulfillment, as in-
stanced in the exact fulfillment, by Jesus Christ, of
all the things that were written concerning him, in
the law of Moses, in the prophets and in the Psalms.
For God is righteous in all his ways and wise in all
his counsels, and unchangeable in all his purposes
and decrees ; and he wants not the power for the exe-
cution of the counsels of his will, for he is the Al-
mighty God and changeth not. And therefore we
are to believe that all things must have been unal-
terably fixed in his all-comprehensive mind from all
eternity, so as not to be carried away with unworthy
views and ideas of the unchangeable attributes of the
eternal Jehovah ; and not to embrace the too common
sceptical notions of things depending on circum-
stances, incidentalities and casuistries : no doubt we
must do justice to the doctrine of cause and effect,
but the Great First Cause of all things must not be
lost sight of in any part of our conclusions : there-
fore in handling the word of God, God must be in all
our thoughts, so that we may be able to trace every-
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thing that is good to him as the Great First Cause.
"Every good gift and every perfect gift is from
above and cometh down from the Father of Lights,
with whom is no variableness, neither shadow of
turning."
The scriptures of truth give us a view of cove-
nants which God was pleased to make with men ; but
these covenants were to man as developments for
the times which required them, for the honor and
glory of God, and for the good of his creatures, until
the time should come for a clear manifestation of the
covenant of grace entered into in the counsels of the
Trinity from all eternity.
All that is communicated to us in the holy scrip-
tures are manifestations of his divine will. The
Abrahamic covenant is a part of the eternal arrange-
ment of all things, and is merely a precursor of the
glorious revelation afterwards to be made of the
eternal covenant in which the Son of God stood as
the covenant head. The Abrahamic covenant was
only an intermediate step in the grand development
of God's revelation to mankind. The covenant of
works was made with Adam while he was in the
state of innocency, as he came perfect, as regards his
humanity, from the hands of his Maker, who made
all things very good. Adam was placed as lord
over the lower creation; he was, therefore, in that
character and capacity, a proper type, for the time
being, of the Son of God, who is Lord over all
blessed for ever. Adam not being the real covenant-
head, but the typical, could not continue ever ; there-
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fore, when he served the purpose of God, he, and
the covenant of works, made with him, as the then
covenant-head, had to disappear ; because the second
Adam, Jesus Christ, with whom the everlasting cov-
enant of grace was made in the counsels of the Trin-
ity from all eternity, was yet to come to assume the
government, and all the responsibilities thereof. The
first Adam was of the earth, earthy, and had to re-
turn to the earth out of which he was taken ; but the
second Adam is the Lord from heaven, and there-
fore abideth forever. "But this man, because he
continueth ever, hath an unchangeable priesthood."
Heb. vii : 24. Adam and the covenant of works were
laid aside to make room for another covenant-head
and covenant of surer and better promises. The
covenant of works made with the first Adam was
conditional. Perfect obedience was required as the
guarantee for the obtaining of the fulfillment of
God's promises to Adam of life and abundance of
good things; but death was threatened in conse-
quence of disobedience. The covenant of grace is
also conditional, but not with us, but with the head,
in the covenant, even Jesus Christ, the Son of God,
and all the promises of God were delivered to him,
with regard to the benefits of the covenant to his off-
spring, possession and eternal enjoyment of the
never ending inheritance to himself and to his in-
numerable seed were included in the covenant of
grace. Perfect obedience was also required of the
covenant-head, even the Son of God, without which
the promises of the covenant of grace could not be
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obtained. On these stipulated conditions, therefore,
depended the eternal interest of all the seed. And
we have the greatest cause of thankfulness that our
eternal interests did not depend on covenants made
with any, even the best of mere men; but God laid
help upon one who is mighty to save — one who
could give perfect obedience in all things. The
terms of the covenant of grace with the Son of God
are terms which could not be proposed to any but to
him alone. The terms are — lay down thy life, and
take it again — you have these terms in the ever to be
remembered language of Jesus Christ, in these
words, "No man taketh my life from me, I have
power to lay it down, and I have power to take it
again. This commandment have I received of my
Father."
Thanks be to God and glory to Jesus Christ, these
terms were fulfilled according to the requirements
of law and justice, as he, after taking his life again,
alluded to in the last chapter according to Luke,
"And these are the words that I spake unto you
while I was yet with you (f. e. before he suffered),
that all things must be fulfilled which were written
in the law of Moses, in the prophets and in the
Psalms concerning me." The covenant then was
sealed with his blood, and "by one offering he hath
perfected forever them which are sanctified." — Heb.
X : 14. And because he continueth ever, he hath an
unchangeable priesthood. "Wherefore he is able to
save them to the uttermost that come unto God by
him, seeing he ever liveth to make intercession for
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them." Heb. vii : 25. This covenant bemg thus rat-
ified, and its condition being fulfilled, all other cov-
enants are null and void — and indeed it would argue
an imperfection in the fulfillment of the stipulated
terms of this covenant if we should revert to any
other covenant which was made before the fulfillment
of the requisitions and terms of this covenant of
grace, "For there is one God and one Mediator be-
tween God and man, the man Christ Jesus." i Tim.
11:5. And now unconditional salvation is offered
to all who shall believe in Jesus Christ, for Christ is
the end of the law for righteousness to every one
that believeth." Rom. x : 4. I say unconditional on
our part, because the conditions were proposed, not
to man, as formerly, but to the Lord Jesus himself,
who fulfilled to the very letter the terms of the cove-
nant made with him. Where obedience was re-
quired of Adam, the event was a complete failure:
and the same failure is found with regard to the
covenant made with Abraham, in his offspring; for
they forsook the Lord their God, and worshiped the
idols of the nations among whom they dwelt, so that
although the Lord fulfilled his promise to Abraham
when he made a covenant with him, and put the off-
spring of Abraham in possession of the land which
he promised to him and drove out the nations of that
land before them, yet they forsook the Lord and
provoked him to wrath ; and therefore they forfeited
every claim to that land, and were left to the cruelty
of the nations around them ; nevertheless, God's cov-
enant with Abraham, which he ratified with the aw-
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ful solemnity of an oath, could not be altered. "And
the angel of the Lord called unto Abraham out of
heaven the second time and said, by myself I have
sworn, saith the Lord, for because thou hast done
this thing, and hast not withheld thy son, thine only
son, that in blessing I will bless thee, and in multi-
plying I will multiply thy seed as the stars of heaven,
and as the sand which is on the seashore; and thy
seed shall possess the gate of his enemies ; and in thy
seed shall all the nations of the earth be blessed ; be-
cause thou hast obeyed my voice." Gen. xxii : 15-18.
Here, then, in the progress of revelation, another
typical and very important character is exhibited,
even Isaac, the child of promise, of whom the Lord
said, "In Isaac shall thy seed be called." Gen.
xxi : 12. Now bear always in mind the Apostle
Paul's understanding of the promise in Isaac : "Now
to Abraham and his seed were the promises made.
He saith not, and to seeds, as of many; but as of
one, and to thy seed, which is Christ." Gal. iii: 16.
We are led now to the covenant in its second aspect
and character ; and therefore our transition must be
agreeable to the tenor of the Abrahamic covenant in
its twofold meaning, and understand it as applied
to Abraham and his lineal descendants, in the very
literal sense of the word of God. And the second
application to Abraham and to his spiritual seed,
that is, Christ, in the spiritual sense of the word of
God ; for there is an intimation in the word of a sec-
ond call from heaven, after Abraham obeyed the
voice of the Lord in offering up his son Isaac, in
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whom he had already the promise that in him his
seed should be called. "And the angel of the Lord
called unto Abraham out of heaven the second time."
It was after Abraham's obedience and the angel's
second call from heaven that the oath of God in rati-
fication of the covenant is declared.
I am inclined to believe that an intimation of the
everlasting covenant of grace, made in the counsels
of the Triune God from all eternity with the eternal
Son of God, who as the wisdom of God was set up
from everlasting, may be seen in the eighth chapter
of Proverbs : "The Lord possessed me in the begin-
ning of his way, before his works of old. I was set
up from everlasting from the beginning ere ever the
earth was. * * * Then I was by him as one
brought up with him : and I was daily his delight,
rejoicing always before him ; rejoicing in the habit-
able part of his earth, and my delights were with
the sons of men." Prov. viii: 22, 23, 30, 31. The
Apostle Paul applies this prophetic declaration to
Jesus Christ, as personified by the word wisdom
when he says, "but of him are ye in Christ Jesus,
who, of God, is made unto us wisdom and righteous-
ness and sanctification and redemption." i Cor.
i : 30. Christ is therefore shadowed forth in various
ways, by many types and sacrifices, which have re-
ceived their fulfillment in him when he said on the
cross, "It is finished," for all things that were writ-
ten of him in the law of Moses and in the prophets
and in the Psalms were fulfilled. And now the cov-
enant of grace is revealed and manifested when he
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who was "set up from everlasting, from the begin-
ning, or ever the earth was," hath appeared and abol-
ished death, and brought life and immortality to
light by the gospel, and hath established his kingdom
of grace, which is not of the world, under the gos-
pel dispensation.
The promises made to Abraham by the oath of
God were that in blessing he should bless him, and
in multiplying he should multiply his seed as the
stars of heaven, and as the sand which is upon the
seashore; and that his seed should possess the gate
of his enemies, and that in his seed should all the na-
tions of the earth be blessed ; because he had obeyed
the voice of the Lord in offering his son, his only
son Isaac. We must not apply restrictively the tenor
of this covenant to the patriarch Abraham and to his
seed according to the flesh, but must assuredly trans-
fer it from the typical head and his natural seed to
the real as his seed, and to the ten thousand times ten
thousand and the thousands of thousands, who said
with a loud voice, "Worthy is the Lamb that was
slain to receive riches, and power, and wisdom, and
strength, and honor, and glory, and blessing." Rev.
v: 12. The ratification of the covenant is too sol-
emn and heavenly to be considered as confirmed to
any but unto the real seed, who took not on him the
nature of angels, but took the seed of Abraham, as is
clearly declared of him : "Thou madest him a little
lower than the angels ; thou crownedst him with
glory and honor, and didst set him over the work of
thy hands. Thou hast put all things in subjection
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under his feet. For in that he put all in subjection
under him, he left nothing that is not put under him.
But now we see not yet all things put under him.
But we see Jesus, who was made a little lower than
the angels, for the suffering of death crowned with
glory and honor ; that he by the grace of God should
taste death for every man." Heb. ii : 7, 8, 9. We are,
by the views contained in scripture, constrained to
make the transference from the natural seed to the
heavenly — from the first Adam who was of the
earth, earthy, to the second Adam who is the Lord
from heaven — and from Abraham and Isaac who
were typical of him who was to come, to him who
was typified by them ; and when supported by scrip-
ture to make that transference, we are also led to
Christ's Kingdom of God, which is not meat and
drink but righteousness and peace and joy in the
Holy Ghost — the kingdom of grace, which is not- of
this world, the spiritual kingdom of Jesus Christ,
which is not of this world ; for the many great and
precious promises of God are in Christ Jesus yea and
amen ; for in their literal sense all those promises as
given to Abraham were completely fulfilled, accord-
ing to the veracity of the word of God, as Joshua to-
wards the close of his life testified to all Israel, to
their elders, to their heads, to their judges and to
their officers whom he assembled together for that
purpose : "And behold this day I am going the way
of all the earth, and ye know in all your hearts and
in all your souls that not one thing hath failed of all
the good things which the Lord God spake concern-
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ing you ; all are come to pass unto you, and not one
thing hath failed thereof." Josh, xxiii : 14.
Thus, then, God respected the veracity of his oath,
under which he made those promises to the patri-
archal head of all those who are thus solemnly ap-
pealed to by him who was their leader until all was
fulfilled; and as no one protested against that sol-
emn appeal by Joshua we are bound to believe that
the assent was universal. But I have signified that
those promises were twofold in their nature — that
we must consider them both in their literal and in
their spiritual meaning. The first applied to the
natural seed, and to the kingdom which was of this
world; and all the Mosaic usages, which faded,
waxed old and vanished away ; and the second to the
Lord from heaven, who took on him the seed of
Abraham, and was by the oath of God made a priest
forever after the order of Melchizedek. "Wherefore,
holy brethren, partakers of the heavenly calling, con-
sider the Apostle and High Priest of our profession,
Christ Jesus ; who was faithful to him that appointed
him, as also Moses was faithful in all his house. For
this man was counted worthy of more glory than
Moses, inasmuch as he who builded the house hath
more honor than the house. For every house is
builded by some man, but he that built all things is
God. And Moses verily was faithful in all his house,
as a servant, for a testimony of those things which
were to be spoken after; but Christ as a Son over
his own house; whose house are we, if we hold fast
the confidence, and the rejoicing of the hope firm
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unto the end." Heb. iii: i, etc. The transference
here from Moses the servant to Christ himself, the
Son and heir, is perfectly clear; and therefore all
things must be considered as having undergone a
great and manifest change, but in such a way as to
keep up a consistency between the legal dispensation
and the gospel dispensation, so as to behold the ful-
fillment of all those things that were written concern-
ing him in the law of Moses and in the prophets and
in the Psalms. There was a remedy provided for
fallen, sinful man in the covenant of redemption
from all eternity, and the delights of him who was
set up from everlasting, from the beginning, or ever
the earth was, from of old with the children of
men, in the habitable parts of the earth ; and there-
fore everything was intended to shadow forth the
glories of Emmanuel's kingdom and reign; and
therefore had all to be laid aside to give place to
what they typified and represented.
The Abrahamic covenant had circumcision as the
sign and seal appended to it, and the discontinuance
of the sign and seal, in the form in which it was
appointed to be observed, may be sufficient proof of
the change in all other respects. When Christ's
kingdom which was of this world was closed by his
death and the shedding of his blood death was abol-
ished and life and immortality brought to light by
the gospel ; no more blood was to be shed for the re-
mission of our sins ; for by one offering he perfected
forever them who are sanctified ; therefore the sign
and seal of the covenant had now, of necessity, to be
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changed, and sign and seal suitable to the nature of
the New Testament in his blood had to be substi-
tuted. The Mosaic dispensation was the ministra-
tion of death and condemnation, and blood had con-
sequently to be shed even in administering the sign
and seal of the Abrahamic covenant; but when
Christ died for our sins, and shed his own blood, he
made an end of iniquity, transgression and sin, and
brought in everlasting righteousness, and became the
Author of Salvation to every one that believeth ; and
therefore the shedding of blood was discontinued,
and a new dispensation was commenced — the dis-
pensation of the gospel, the ministration of the
Spirit and of righteousness — and of necessity all
things had to be instituted and appointed to harmon-
ize with the spirit and character of his gospel king-
dom — the kingdom which is not of this world : and
water, which is a scriptural emblem of the Spirit,
was substituted for the shedding of blood in the ad-
ministration of the outward sign and seal of the cov-
enant; although the covenant be now the covenant
of grace, and not the covenant of circumcision as
was the covenant with Abraham, and although the
real sign and seal, harmonizing with the nature of
the spiritual kingdom of Christ, be by the Spirit in
the heart, and not in the letter, yet as water is an em-
blem of the Spirit, the outward sign and seal is to be
administered by the application of that emblem, be-
cause "Jesus Christ was a minister of the circum-
cision for the truth of God, to confirm the promises
made to the fathers; and that the Gentiles might
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glorify God for his mercy, as it is written, For this
cause I will confess to thee among the Gentiles. And
again he saith, Rejoice ye Gentiles with his people."
Rom. XV : 8, 9, 10. Infant baptism now assumes the
place of infant circumcision, as a representative sign
and seal that the Abrahamic covenant may still be
viewed in its interminable permanency during the
gospel dispensation, as it was during the Mosaic dis-
pensation to its close; but the Abrahamic sign and
seal was by the shedding of blood until Jesus shed
his own blood, which was merely prefigured by all
the blood, both in circumcision and in sacrifices,
which was shed since the first victim was immolated ;
for he is the Lamb of God slain from the foundation
of the world, that is, typically slain, as represented
always, in all the sacrifices which were offered ac-
cording to the divine direction ; but I showed above
that the gospel dispensation is the ministration of the
Spirit and of righteousness, and not the ministration
of death and condemnation, as was the Mosaic dis-
pensation until Christ abolished the death of all vic-
tims, by his own death, and made an end of iniquity,
transgression and sin, and brought in everlasting
righteousness. The gospel dispensation being of a
spiritual character, as the kingdom of Jesus Christ
which is not of this world — the ministration of the
Spirit and of righteousness, by which the nature of
the dispensation is changed, and therefore the mode
of the administration of sign and seal, of necessity,
had, in conformity to the spiritual change, to be
changed ; and as water is a scriptural emblem of the
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Spirit, pouring of water had to be substituted in
place of the shedding of blood in circumcision, which
was the mode of applying the sign and seal of the
Abrahamic covenant during the Mosaic dispensa-
tion, so as to keep up a perfect harmony between the
two dispensations, — and that the covenant might
still be viewed in permanent existence, under a more
enlightened and gracious and spiritual dispensation
— the kingdom of Christ, which is not of this world ;
for "The Kingdom of God is not meat and drink, but
righteousness and peace and joy in the Holy Ghost."
We have now entered upon a new dynasty, with
the true Covenant Head, and therefore must forsake
all typical persons and circumstances — "Forgetting
the things which are behind, and reaching to those
that are before, and pressing towards the mark for
the prize of the high calling of God in Christ Jesus.''
All those eminent persons under the Old Testament
were merely types of him, and served their day and
generation and passed away ; but He abideth forever.
Although the covenant was made with Abraham, yet
the promises of the covenant were extended to Jesus
Christ, who took the seed of Abraham. "Now to
Abraham and his seed were the promises made. He
saith not, and to seeds, as of many, but as of one,
and to thy seed, which is Christ." Gal. iii : i6. This
leads us from the lineal descendants of the patriarch
to him to whom the promises were made in the Ab-
rahamic covenant, and who was prominently pointed
by Isaac, the child of promise, when he said, "In
Isaac shall thy seed be called" — the very name Isaac,
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which by interpretation signifies laughter; and so
when the Holy Child Jesus was born, the angel an-
nounced his birth by language which seems to har-
monize with the most significant typical person
whose name was Isaac, laughter, for the angel said,
"Fear not, for I bring you good tidings of great joy
which shall be to all people, for unto you is born this
day in the city of David a Saviour, which is Christ
the Lord." Luke ii: lO, ii. Glad tidings of great
joy, agreeing perfectly with the name Isaac, laugh-
ter, but more clearly expressed, as suitable to the
gospel dispensation, in which the things that are
darkly expressed under the veil of types and prophe-
cies, are more clearly revealed — the dispensation of
the Spirit and of glad tidings of great joy. We are
now therefore directed to Jesus Christ alone, in
whomx are fulfilled all types and sacrifices and proph-
ecies. "Look unto me and be ye saved, all ends of
the earth, for I am God and there is none else." I
have sworn by myself, the word is gone out of my
mouth in righteousness, and shall not return that
unto me every knee shall bow, every tongue shall
swear." Isa. xlv : 22, 23. We do not require, there-
fore, to retrograde, and depend on promises made to
the patriarch, in the patriarchal, typical character;
but look to the Lord himself, on whom now the
whole responsibility of fulfillment depends; for
Christ himself hath appeared in the character of
minister of circumcision for the truth of God, to con-
firm the promises made to the fathers ; and that the
Gentiles might glorify God for his mercy. The views
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are now expanded and greatly enlarged, and what
was a peculiar privilege vouchsafed to the descend-
ants of Abraham, Isaac and Jacob, according to the
literal tenor of the covenant, is now extended in its
gospel character to all the spiritual seed. "But the
scripture hath concluded all under sin, that the prom-
ise by faith of Jesus Christ might be given to them
that believe. But before faith came we were kept
under the law, shut up unto the faith which should
afterwards be revealed. Wherefore the law was our
schoolmaster unto Christ, that we might be justified
by faith. But after that faith is come, we are no
longer under a schoolmaster. For ye are all the
children of God by faith in Jesus Christ. For as
many of you as have been baptized into Christ have
put on Christ. There is neither Jew nor Greek,
there is neither bond nor free, there is neither male
nor female, for ye are all one in Christ Jesus. And
if ye be Christ's, then are ye Abraham's seed, and
heirs according to the promise." Gal. iii : 22, etc.
The subject has now divested itself of its typical
character, and has assumed its real spiritual, gospel
character, which was shut up long under the veil of
types and prophecies, although that was the real ob-
ject of everything that was contained in those types
and prophecies, and which were shadowed as a light
in a dark place, until the Son and heir, to whom the
inheritance belonged, should come and claim his law-
ful rights, and assume his own prerogative as the
minister of circumcision, for the truth of God, to
confirm the promises made to the fathers. The prom-
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ises made to the fathers required confirmation, and
no other was quaHfied, or installed into office by the
oath of God, but him alone ; therefore he says, "Look
unto me and be ye saved, for I am God and there is
none else" ; we must look to him, then, for the confir-
mation of the promises of God, in his own way, as
revealed to us in the New Testament. And it is
proper and necessary to understand the nature and
character of his kingdom, which is not of this world,
but is a dispensation of the ministration of the Spirit
and of righteousness; and the view that is held out
to us of the manner in which he ministers the sign
and seal of the covenant, circumcision, during the
gospel dispensation, may have some influence on the
mind, to lead us to the character of his kingdom, and
the way in which he shall confirm the promises made
to the fathers. "For in him dwelleth all the fullness
of the Godhead bodily, and ye are complete in him,
who is the head of all principality and power; in
whom also ye are circumcised with the circumcision
made without hands, in the putting off the body of
the sins of the flesh by the circumcision of Christ;
buried with him in baptism, wherein ye are risen
with him, through the faith of the operation of God,
who hath raised him from the dead." Col. ii : 9, etc.
The character of the two dispensations may be seen
as clearly established by the modes of the adminis-
tration of the sign and seal of the selfsame covenant
— the first ministered by the hands of men, but the
second and true mode of administration," made with-
out hands, in putting off the body of the sins of the
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flesh by the circumcision of Christ." "For there is
verily a disannulling of the commandment going be-
fore for the weakness and unprofitableness thereof.
For the law made nothing perfect, but the bringing
in of a better hope did, by the which we draw nigh
unto God." Heb. vii: i8, etc. We do not therefore
require to place any trust in the promises of the
Abrahamic covenant, except as they are held out to
us in the promises of the gospel, to be truly con-
firmed to us by Jesus Christ, who was typified by
Abraham.
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CHAPTER XXVI.
SERMON DELIVERED AT BEDEQUE, P. E. I.^ BY REV. R. S.
PATTERSON, M. A., IN THE YEAR 183O.
II Samuel 23 13 : "He that rtileth over men must
be just, ruling in the fear of God." The foundation
of government is the will of God. From the days
of Mr. Locke it has been extensively supposed to be
founded in the "social compact."
The great man whom we have mentioned was no
doubt led to entertain this opinion in opposition to
the views of Sir Robert Filmer, who maintained the
divine hereditary right of kings to their thrones, by
virtue of the original gift of universal sovereignty to
Adam.
The "social compact" supposes that there was a
time when there was no government — that men,
when in an absolutely savage state, agreed to come
together into a body politic to create rulers, to pre-
scribe their functions, and the duties to be per-
formed by those as members of the body. It sup-
poses that each individual agreed to be subject to the
majority, — that previous to this compact there had
been no civil rights, obligations or duties, that all
these were the result of the "social compact."
This theory involves in it many absurdities. It
supposes men in a savage state to do things which
would require a high degree of civilization. That
persons might enter into this compact it is necessary
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that they should be, in a considerable degree civil-
ized.
No savage would be willing to endure the re-
straints of civilized life. Nor can it be proved that
persons ever entered into such a compact. This is
allowed even by those who make use of it to explain
the theory of government. But they believe that
they did still enter into it. It is very necessary that
their consent should be explicit.
But some say that although this theory is only
imaginary, it may be justly employed to illustrate the
nature of civil government. But falsehood can never
be necessary or useful for the illustration of truth.
Many other absurdities which it is not necessary to
mention follow from this scheme.
Government is founded on the will of God. This
is evident from reason. That God wills the happi-
ness of all mankind cannot be doubted. But without
government this end could not be gained. It is nec-
essary in order to the safety of their labor, life, prop-
erty, peace, religion, morals. And the same thing is
also shown in the scriptures.
"The powers that be are ordained of God." We
do not mean that God has instituted any particular
form of government. This he never did, except in
the case of the Israelites. He has left men to insti-
tute whatever form of government may be most
suited to their condition. Some forms may be more
fitted to one state of society, and others to another.
But God willed the existence of government. What-
ever government most promotes the happiness of
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mankind is most agreeable to the will of God. That
which does not promote his happiness is opposed to
the divine will.
Every ruler is bound to remember that he is raised
to the chair of magistracy for the good of those over
whom he rules. "He that ruleth over men must be
just, ruling in the fear of the Lord." From the let-
ter and spirit of the text we purpose to show what
is the character of a good ruler.
I. The ruler ought to be a man of piety. The
proof of this is complete from the words of the text.
"He that ruleth over men must be just, ruling in the
fear of the Lord." But a person canunot rule in the
fear of the Lord unless he hath that fear. But the
fear of the Lord means religion. The fearers of God
mean religious persons. "Come all ye that fear the
Lord and I will tell you what he hath done for my
soul." "They that feared the Lord spake often one
to another", that is, religious persons. The fear of
the Lord then means religion, and it is a requisite in
the character of a good ruler. We fear that this
requisite is overlooked by many in their choice of
rulers. In choosing persons to rule over them they
do not look for religious persons. In forming an es-
timate of the ingredients of a ruler they do not take
into account the principal element — religion. They
look only for persons who will suit. their political
ideas. If they can only have such persons, they can
very well dispense with religion. This, however, is
wrong. If there be any truth in the Bible, religion
is an indispensable element in the character of a
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ruler. Indeed, it is in the religious person alone that
full confidence can be placed. The scriptures teach
us that, that in men who have not been regenerated
by the Holy Spirit, selfishness is the ruling principle.
All things will be made to bow, if possible, to their
selfish interests. A man of no piety may act well in
certain instances, but it is because it suits his own
ends. It is not from a heartfelt principle. But it is
only in the truly religious person that full confidence
can be placed. He acts from the fear of the Lord.
We do not say that religion is the whole quali-
fication necessary in a ruler. There are other things
which are also requisite. He must possess a certain
amount of information, and he must have the fac-
ulty of communicating that information to others.
He must possess a sufficient degree of firmness and
decision of character to save him from intimidation
or from being too easily influenced by interested
parties or duped by designing men.
Still, however, religion is an indispensable requi-
site in the character of a good ruler. As an indi-
vidual he is under all the common obligations to
be a man of piety. But as a ruler he is under
additional obligations. Being in a public station
his influence will reach farther. His example, if
good, will have the weightier influence for good;
if bad, will be more extensively injurious.
II. The ruler must be just Of the Great Ruler
of the Universe it is said : "He is a Rock. His work
is perfect, all his words are judgment, a God of
truth and without iniquity, just and right is He."
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On Prince Ed<ward Island
Him the rulers of the earth ought to imitate. They
ought to be just.
The power of rulers is threefold: legislative,
judiciary and executive. This is exemplified in the
framing of laws. These must be just ; all partiality
must be avoided. Persons in similar circumstances
must be treated in the same manner. Privileges
must not be granted to some and withheld from
others who are equally entitled to receive them. If
just laws be not framed, the whole foundation of
society must be subverted. It too often happens,
however, that this is the case. Laws are framed
not from a desire to promote the public good, but to
serve party purposes — to gratify the ambition or
avarice of individuals.
Again, another branch of the ruler's duty is to
interpret the laws. No matter how equitable the
laws are, if they be not rightly interpreted, injustice
will be done. It is of great importance therefore
that there should be a faithful and competent inter-
preter of the law. "Woe unto him," saith Isaiah,
"who justifies the wicked for reward, or takes away
the righteousness of the righteous;" "ye shall do
no unrighteousness in judgment; thou shalt not
respect the person of the poor, nor honor the person
of the mighty, but in righteousness shalt thou judge
thy neighbor." Lev. xix:i9.
It is not good, says Solomon, to have respect
of persons in judgment. "He that saith to the
wicked thou art righteous, him shall the people
curse, nations shall abhor him, but they that rebuke
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him, to them shall be delight and a good blessing
shall come upon them."
In the third place, laws must be executed. It mat-
ters not how just and good the law may be, or how
faithfully they may be interpreted ; if they be not
executed, all their good effect will be lost.
III. The ruler ought to be a man of truth. Men
of truth preserve the Kingdom. If truth were to be
banished from this world it ought still to find a
dwelling place in the breasts of human beings, for
the truth upholds all the moral, material and spirit-
ual interests of mankind. Without it there could be
no virtue and no happiness. Were falsehood uni-
versal it would destroy not only a kingdom, but the
whole world and the wide universe. It would trans-
form all rational beings into fiends, and heaven into
hell. The ruler ought to be a man of truth. He
should in no case vary from strict veracity. It too
often happens that this is not the case. Those in
power too frequently practice deception to serve
their own ends. They think that this is a piece of
necessary policy. They imagine that they may have
recourse to stratagem in serving their own purposes.
But this is wrong. Honesty is the best policy. Let
them kindly, firmly and without equivocation, state
the truth. This course will, in the end, show to
their own advantage. Falsehood may in a person
of superior cunning succeed for a time, but sooner
or later it will be discovered, then it will bring down
upon the guilty party just and righteous condem-
nation. "Be sure your sin will find you out."
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On Prince Ed<ward Island
IV. The ruler ought to obey the law. This is a
duty incumbent upon every individual of the human
family. "Let every soul be subject unto the higher
powers ; submit yourselves unto every ordinance of
man," saith the Scriptures.
Now a ruler is under obligation in common with
others to obey the law. But in addition to this,
he is bound by other considerations to comply with
the law. Should he violate it, his example, owing
to his official standing, would be more pernicious
than that of a private individual; others, to justify
themselves in lawlessness, will point to the example
set before them by their rulers. The failure of
rulers to obey law will have a strong tendency to
weaken the authority of the government and to
bring it into contempt. It may be said to such an
one, Thou that judgest another, judgest thou not
thyself; thou that sayest a man should not steal,
dost thou thyself steal?
What did God say concerning the King whom he
foresaw the Israelites would one day select to
govern them? "It shall be that when he sitteth
upon the throne of his Kingdom, that he shall write
a copy of the law in a book, out of that which is
before the priests and Levites, and it shall be with
him, and he shall read therein all the days of his
life, that he may learn to fear the Lord his God,
to keep all the words of this law, and all his statutes
to do them, that his head be not lifted up above his
brethren, and that he turn not aside from the Com-
mandments from the right hand to the left."
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Superior officers, in choosing subordinates, should
select those who are best qualified. This is, how-
ever, very often overlooked. It too often happens
that superiors choose subordinates whom they can
most efficiently use to carry out their own political
ends. The principal qualification demanded in the
subordinate is that he be a strenuous supporter of
their party. But let us see how far this is in
accordance with Scripture.
Jethro said to Moses, "Moreover thou shalt pro-
vide out of all the people able men, such as fear
God, men of truth, hating covetousness, and place
such over them to be rulers of thousands, and rulers
of hundreds, and rulers of fifties, and rulers of tens,
and thou shalt judge the people with just judg-
ment." We have here the character of rulers most
admirably described. They are to be able men,
qualified for their office. It is in direct opposition
to the teachings of the great lawgiver of Israel to
install into an office a man who is unqualified to
discharge the duties of that office. Such an appoint-
ment would only degrade the office. Officers both
in church and state should be men who fear God.
We have already said that rulers ought to be men
of piety, and here we have clear proof of it. They
are to be men of truth. They must be distinguished
by strict veracity. No deceit must be practiced
by them. They are to be haters of covetousness.
Should avaricious persons be appointed to the posi-
tion of rulers, they would be in great danger of
enriching themselves at the public expense. And
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On Prince Edtvard Island
Moses said to the Israelites, "Judges and officers
shalt thou make thee in all thy gates, which the
Lord thy God giveth thee thoughout thy tribes,
and they shall judge the people with just judg-
ment, they shall not wrest judgment, they shall not
respect persons, neither take a gift, for a gift doth
blind the eyes of the wise and pervert the words
of the righteous." And David, speaking of this
very subject, says, "Him that hath an high look and
a proud heart I will not suffer. Mine eyes shall
yet be upon the faithful of the land, that he may
dwell with me. He that walketh in a perfect way
he shall serve me. He that worketh deceit shall
not dwell in my house. He that telleth lies shall
not tarry in my sight." Here we see what kind
of persons David would choose to be subordinate
rulers. They would be men of strict veracity and
honesty and sincerity. Reason corresponds with
Scripture in describing the importance of choosing
properly qualified subordinates. They are as eyes
or hands for all their superiors. From them they
learn the condition of those who are under them.
From them they learn the efficiency of governmental
measures, whether they are beneficial or otherwise.
By them the laws are ordinarily executed.
Now superiors are accountable for the conduct of
their agents. Evils which they do are chargeable
upon their superiors. How important then, not only
for the superiors themselves, but also for the govern-
ment and the country that proper subordinates
should be chosen.
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History of Presbyteriantsm
The ruler ought to be a man of benevolence. Of
the Great Ruler of the Universe it is said, "God
is Love." Inferior rulers ought to imitate him.
The sole object of the ruler in governing ought
to be the good of the people, not his own happi-
ness or aggrandizement. His happiness is as naught
compared with that of millions; and his own indi-
vidual happiness will be better advanced in con-
sidering their good than in following out any
selfish ends of his own. There are cases in which
the law falls with unjust severity upon individuals.
For such cases as these provision is made in most
governments, that the power should be lodged in the
hands of the executive to extend the necessary relief.
It is always understood that the ruler will do all
in his power to prevent such cases of injustice, and
when they do occur to redress the grievances of his
subjects. This power and the means of relief with
which he is intrusted is intended for the good of
the subjects, and with a kind heart and a liberal
and judicious hand they should be dispensed. In
this respect the ruler ought to set a good example
to others. Even upon a private person this is
incumbent, but it is peculiarly so in a ruler. He
occupies a conspicuous position. His example will
be either very salutary or very pernicious. It will
greatly encourage virtue, and discountenance vice,
or it produce the very opposite effect. How impor-
tant then that the ruler should be a God-fearing
man, a man who in all things would set before the
governed, a godly example,
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On Prince Eckvard Island
From this subject we may learn the responsibility
of electors. They possess a great privilege. It is
no small boon to possess the elective franchise; but
if it is a great privilege it is connected with a cor-
responding responsibility. When persons have the
privilege of choosing their own rulers, they are
answerable for the character of the men chosen. If
they are weak and wicked the government will be
an unjust, unrighteous government and the country
will suffer; but where does the responsibility lie?
Of course it lies at the door of the electors. We
have seen what the character of rulers ought to be.
They are to be pious men, just men, men of truth,
men who obey the law, men who are benevolent,
men who set a good example to others, men who
choose proper subordinates. Such persons then
electors are bound to choose. When they do not,
they act contrary to the command of God, they do
what will destroy the happiness and prosperity of
their country. Bad rulers have ever proved a curse
to the people and to the nation. Of this we have
an example in the case of the wicked kings in
Israel and Judea. What evils did Jeroboam and
Ahab bring upon their country. But on the other
hand, good rulers have ever proved a blessing to
their country. Such were Moses, Joash, David,
Johoshaphat, Hezekiah, Josiah and others both in
ancient and in modern times. How great then is
the responsibility of electors. They have much in
their power. Let them see that they do what will
promote the good of their country, without respect
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History of Presbyterianism
to party. Let them lay aside all private interests
and consider what is the duty they owe to God and
their country. Let them see that they support and
choose persons who will promote the religion of the
people, men who will uphold, defend and aid in the
spread of God's word, and maintain and defend our
civil and religious rights and privileges.
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On Prince Edward Island
CHAPTER XXVII.
SERMON PREACHED BY REV. WIEEIAM MCGREGOR IN
LOT 1 6, P. E. I., A. D. 1 82 1. TEXT GEN. XXXII :26.
"l WIEE NOT LET THEE GO EXCEPT THOU BLESS
ME.
The history of Jacob is beautiful, striking and
affecting. It is full of tender and delicate incidents,
fitted to arrest the attention and warm the heart;
a hidden stream of poetry runs through the whole
history. There was Jacob who left his father's
house on account of the hatred and persecution of
his brother Esau. On his journey he came to a cer-
tain place and, overtaken by night, took of the
stones of that place for his pillow, and with the
heavens for his curtains, he laid himself down to
sleep. "So he gives his beloved sleep." In the
dead of night when deep sleep had fallen upon man,
God gave to Jacob a wonderful manifestation; he
appeared to him in a dream, and in that dream he
saw a ladder connecting heaven and earth. When
he came to Haran, a stranger, he met Rachel, his
cousin, at the well where she had come to water
her father's sheep. Having ascertained who Rachel
v/as, he watered the flock for her, made himself
-known to her and lifted up his eyes and wept,
Laban, his uncle, received him with much seeming
affection ; agreed with him that he should serve him
seven years for his daughter Rachel, but in the
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end deceived and defrauded him, thus reproving
his conduct towards his brother Esau. How won-
derful are the ways of God in chastising his chosen
children ! They read their sin in their punishment.
Laban dealt with Jacob in a more cruel and unjust
manner, but yet though oppressed he did not flee
from his uncle, nor desert his service until God
commanded him and gave him the promise of his
presence and protection, saying, "Return to the land
of thy fathers and God will be with thee." So
Jacob set out on his journey to his native land with
his wives and children, his flocks and herds, and all
that he possessed. In a few days Laban pursued
after him in great wrath, intending to do him harm.
But God warned Laban of his sin and danger, and
protected Jacob from the eft'ects of his wrath. The
meeting of Jacob and Laban was remarkable. They
made a covenant and set up a pillar, and swore an
oath before God, with protestations of the most
genuine friendship. As Jacob went on his way,
God, as an evidence of his care and protection, gave
him a remarkable vision : the angels of God met
him and he called them God's host, and the place
he called Mahanaim, i. e. two hosts or bands. Im-
mediately after this signal vision of angels, he is
informed of the warlike appearance of his brother
Esau, with his four hundred men coming out to meet
him. He remembered how he had deceived and de-
frauded his brother, hence he was greatly troubled
and distressed. He promptly employed proper
means to pacify him, sent him a magnificent present,
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On Prince Edivard Island
made the most profound submission to Esau, and
then he breaks out in fervent prayer to the God of
his fathers: "O God of my father Abraham,
and God of my father Isaac, the Lord which
saidst unto me, Return to thy country and to thy
kindred and I will deal well with thee, I am not
worthy of the least of all the mercies and of all the
truth which thou hast showed to thy servant; for
with my staff I have passed over this Jordan, and
now I am become two bands. Deliver me, I pray
thee, from the hand of my brother, from the hands
of Esau, for I fear him lest he come and smite me
and the mother with the children. And thou saidst
I will surely do thee good and make thy seed as the
sand of the sea which cannot be numbered for
multitude." How earnestly he pleads God's prom-
ise and its fulfillment ! But he did not content him-
self with this earnest and humble address at the
throne of mercy. He sent his wives, his children
and servants over the brook Jabbok for safety, and
being left alone he gave himself to extraordinary
prayer : "And there wrestled a man with him until
the break of day, and when he saw that he prevailed
not against him, he touched the hollow of his thigh ;
and the hollow of Jacob's thigh was out of joint as
he wrestled with him. And he said, let me go for
the day breaketh ; and he said, I will not let thee go
except thou bless me." Let us notice
First, What the man who wrestled with Jacob
said : "Let me go, for the day breaketh." Now who
was it that wrestled with Jacob ? It was some one in
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the form of a man, possessing the appearance of
a man. All that you are, this being was, and much
more ; yea, it was God that wrestled with Jacob ;
and he seems to have assumed the form of man
for this very purpose — to wrestle. That he was
God is evident, for Jacob asks a blessing from him,
"I will not let thee go except thou bless me." Yea,
he expressly calls him God in verse thirtieth — "I
have seen God face to face." Thus it seems to have
been the Son of God in the form of a man who
wrestled with Jacob. In Hosea xii:4 it is said of
Jacob, "He had power over the angel and pre-
vailed." The being with whom he wrestled is
called God, an angel and a man. Now he could not,
as we have seen, have been a mere man, for Jacob
sought a blessing from him. He could not have
been God the Father, for it is written, "No man
hath seen God at any time; the only begotten Son
who is in the bosom of the Father he hath declared
him." It was therefore the Son — God and man in
one person — whom Jacob saw and with whom he
wrestled. Besides, in all the appearances of Deity
in the Old Testament it was not the Father or the
Spirit that appeared, but the Son, the second per-
son of the Trinity. He appeared to Moses in the
bush — to Joshua, as the captain of the Lord's hosts,
with drawn sword in his hand, and he was with the
church in her long and weary march through the
wilderness. "Behold I send an angel before thee
to keep thee in the way, and to bring thee into the
place which I have prepared. Beware of him and
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On Prince Ed<Tvard Ishnd
obey his voice, provoke him not, for he will not
pardon your transgressions: for my name is in
him." Ex. xxiii:20, 21. It thus seems clear that
the angel with whom Jacob wrestled was the Son
of God.
Secondly. What are we to understand by the
wrestling in the text? Some make it visional and
in a dream; others make it entirely spiritual, con-
sisting in earnest prayer in the exercise of faith with
full trust in the promises of the God of his fathers.
Hanging on the promise and command of God,
Jacob believed that he would be brought back in
safety to his native country. The wrestling was
not visionary or merely spiritual, it was corporeal.
This is evident from the effect of it ; he touches the
hollow of Jacob's thigh and puts it out of joint, so
that after the exercise is over he cannot walk but
with the greatest difficulty. But the greatest diffi-
culty of all seems to be how Jacob could have
strength to prevail over the angel ; for are the angels
not said to excel in strength? One of them smote
with death in one night one hundred and eighty-
four thousand of the Assyrian army. What then
must be the power and strength of the Jehovah
angel with whom Jacob wrestled, and what an un-
equal match Jacob must have been to struggle with
the mighty angel Jehovah; yet he prevailed with
the Lord of angels. This is truly wonderful, but
the prophet solves the mysterious way in which his
strength had power with God and prevailed : that it
was God's strength freely communicated to Jacob
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History of Presbyteriantsm
by God himself, so that Jacob possessed this strength
as though it were his own. It was God's gift to
him. Now in wresthng Jacob exerted all his strength
— all that was given him, all he possessed. The
angel exerted no more strength than he knew Jacob
would overcome. Thus, in this wrestling, God the
Son is to be viewed in two distinct characters — as a
combatant and as an assistant, showing greater
strength as an assistant than as a combatant, wrest-
ling as it were with his left hand and upholding and
strengthening with his right hand: the arm of his
strength. Thus we are not to look so much at
Jacob's bodily as at his spiritual strength, the strong
and lively efforts which his faith had been enabled
to put forth, when he wrestled with the angel and
prevailed. This glorious truth is recorded for our
encouragement in prayer.
Again : Why did the angel say, "Let me go for
the day breaketh" ? He was an uncreated angel, as
we have seen; the darkness and the light are both
alike to him. It was not, as some apocryphal writers
afifirm, because the angels sang hymns of praise to
God in the morning. The angel Jehovah might use
this language for the following reasons, viz. : first,
to put Jacob in mind of his own affairs — of present
duty, just as Jesus taught elsewhere that however
necessary and important prayer is, no Christian is
to continue at that exercise to the neglect of present
and urgent duty; or secondly, in kindness to Jacob,
lest he should be overcome or overwhelmed with the
angel's unseen, splendid appearance in the light of
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day ; or thirdly, it may have been to try Jacob's faith
and patience — to see if he would exert the same
degree of faith in resting and relying as he had
done in the combat, and also to see if he were willing
to yield to the counsel and will of God.
Thirdly. What Jacob said, "I will not let thee go
except thou help me." First, Jacob asked a bless-
ing — a present blessing. It was. Lord bless me
now ; and as God had often blessed him before, he,
with the greater confidence, now asks for a blessing
suited to his needs — his present circumstances. He
was now in such a state that he durst not meet his
brother Esau whom he had wronged, but if the
angel would only bless him he would not be afraid.
Again, he wanted the blessing already conferred
upon him renewed and ratified ; yea, he wanted the
blessing his father conferred to be obtained, ratified
and confirmed — the blessing which his brother de-
spised. There is a great difference between the bless-
ing of God and the blessing of his servants. When
God blesses he does so in his own name ; but when
a servant of God blesses, he prays for a blessing —
for the fulfillment of some precious promise; the
blessing is not in his own name, it is in the name
of that Jesus in whose name and by whose power
Peter performed an admirable miracle on a lame
man. What was the Apostle's language? "In the
name of Jesus of Nazareth rise and walk." When
Moses blessed the people it was in a divine name.
Thus saith the Lord, in this wise shall ye bless
the children of Israel, "The Lord bless thee and keep
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History of Presbyierianism
thee ; the Lord make his face to shine upon thee, and
be gracious unto thee; the Lord hft up the Hght
of his countenance upon thee and give thee peace."
Numb. vi:24-26. But when Christ blesses it is in
his own name and by his own authority: "I say
unto thee, arise, take up thy bed and walk," and
when he raised Lazarus from the dead, he stood at
the mouth of the grave and cried, "Lazarus come
forth, and he that was dead came forth." To the
woman taken in adultery he pronounced the sentence
of absolution in his own name, "Neither do I con-
demn thee; go in peace and sin no more." When
Jesus was leaving the world and going to his
Father he lifted up his hands and blessed them. He
came blessing and he left the world in the very act
of blessing. Thus Christ wrought miracles, did
mighty works, raised Lazarus and the widow's only
son and others in his own name, and in his own
name and by his own power he blesses his needy
children who seek a blessing at his hands. What
comfort and encouragement do these truths bring to
every penitent, hungering, thirsting soul !
Secondly. When the Lord blesses he does so
efficaciously. When men bless, the best they can
do is to wish or pray to God for the desired blessing ;
but God blesses really, personally, directly, effectu-
ally. He bestows a double blessing. He blesses
when he opens the heart to receive, and also when he
bestows the blessing itself. Did he not open the eyes
of the blind man, and confer on him at the same
time a far greater favor, making him blessed indeed,
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On Prince Eckvard Island
so that he could say boldly before the enemies of
the Lord, "One thing I know, whereas I was blind
now I see" ? What a blessing was here conferred :
both temporal and spiritual sight. Did he not say
to the man with the palsy who was brought to him
upon a couch, "Man thy sins are forgiven thee"?
Here too was a double blessing: his bodily disease
healed and his sins forgiven. When Christ confers
a blessing, he blesses really and effectually; yea, he
confers present and perpetual blessings. "In him
men shall be blessed and all nations shall call him
blessed."
Thirdly. He blesses Spiritually ; not merely with
temporal good things such as food and raiment, but
with such blessings as are suited to the soul, as
enliven the soul, enrich the soul, purify and refine
the soul, and fit it for spiritual exercises, enjoyment
and employment, full and free pardon, justification,
spiritual life, the glorious liberty of the children of
God and a title to heaven. "I give unto them eternal
Ufe and they shall never perish." In one word, he
says, in effect, with present and perfect salvation I
will save you in Jehovah, your God. "Look unto me
all ends of the earth and be ye saved." Now what a
privilege is this spiritual blessing. Have we that
spiritual blessing that enlightens, converts, and saves
the soul ? Dear hearer, examine yourself, put your
soul to the test, cry unto the Lord, "Search me, O
God, and know my heart, try me and know my
thoughts, and see if there be any wicked way in me
and lead me in the way everlasting."
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Fourth. God blesses Universally. By this we do
not mean that God bestows eternal salvation on
every soul of man ; that would be contrary to the
teachings of the Scriptures; but every one whom
God blesses has all blessings. Every real believer is
a partaker of all spiritual blessings, for it is written,
"He hath blessed us with all spiritual blessings in
heavenly places in Christ Jesus." He blesses the
persons of believers, "Blessings are upon the head
of the just." Their prayers come up with acceptance
before him. He blesses their substance. "Blessed
shall be thy basket and store." Their seed is blessed,
for the promise is, "I will be your God and the God
of your seed," and "His righteousness shall be unto
children's children." He blesses their dwellings,
"He blesseth the habitation of the just." And his
blessings are unchangeable and eternal. He blesses
in Christ. God is the God and Father of Christ, and
those who are in Christ God blesses for his sake
and on his account alone. "Blessed be the God and
Father of our Lord Jesus Christ who hath blessed
us with all spiritual blessings in Christ."
In conclusion; what a subject is here for your
consideration. The blessing includes all blessing.
We are to seek this blessing just where Jacob sought
it, from God or from God in Christ. How happy
is the Christian who possesses all these blessings !
How poor, and blind, and wretched, and miserable
is the man whom God hath not blessed. Without
this blessing he is still a lost soul, dead in trespasses
and sins, and cannot be saved without faith in Christ,
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cannot be saved without a new heart — "Except a
man be born again he cannot see the kingdom of
heaven."
The language of Jacob is strong and resolute, "I
will not let thee go except thou bless me." It means,
my mind is fixed, I am resolved, I am determined
not to part from thee without the blessing. Now it
was Christ himself who inspired Jacob with that
noble determination. It was pleasing and honor-
ing to Christ and it was in accordance with the will
of Christ that the blessing should be granted. The
prayer was in every way creditable to Jacob, so he
obtained the blessing as one who had power with
God and prevailed; but at the same time it was
all of grace : the Lord giving the desire, the power
to wrestle and the blessing. Jacob was so hemmed
in and pressed on every hand that he deeply felt
his need of Divine help. This feeling of helpless-
ness and need is what all men naturally require be-
fore they will seek God's favor with the earnest
wrestling of a Jacob. A man perishing with hunger
and thirst will earnestly seek relief, and in a Chris-
tian country is sure to find it ; and thanks be to God,
the hungering thirsting soul is welcome to God and
receives most graciously from his bountiful hand.
A deep sense of need, such as Jacob felt, may be
called the mother of prayer, and it has brought many
needy souls to the foot of the cross. And our gra-
cious Father never yet turned away one that came to
him seeking for mercy, for this man receiveth sin-
ners and eateth with them and he has declared "Him
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that cometh unto me I will in no wise cast out."
He listened to the returning prodigal, to the Syro-
phoenician woman, to the importunate widow; he
listened to Jacob and to many others and answered
their cry; and he will listen to you. He will hear
and answer your prayer; only pray as Jacob did;
pray with his earnestness, with his faith and with
his perseverance, resolved like him that you will
continue praying and wrestling until you receive the
blessing, feeling assured that an answer in peace will
come because God has said "Ask and ye shall re-
ceive, seek and ye shall find, knock and it shall be
opened unto you." Thus pray, and like Jacob you
shall have power with God and prevail.
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CHAPTER XXVIII
SERMON PREACHED IN PRINCETOWN,, P. E. I., IN 1860
BY REV. ROBERT I<AIRD.
Col. iii. II, last clause: "But Christ is all, and in
all."
It has been well said that the sum and substance
of the entire Bible is Jesus Christ crucified to save
lost sinners. This is the great subject of revelation;
the grand theme of divine inspiration to ignorant,
erring, yet intelligent, responsible human beings. In
visions of futurity, prophets predicted the coming
Messiah. They delineated his character; they fore-
told his sufferings and death as the Lamb of God,
the all-sufficient sacrifice for lost sinners. Inspired
historians related his advent, sketched his life, de-
scribed his death and recorded his ascension. Apos-
tles commissioned by Heaven preached none but
Christ Jesus, and him crucified, and directed sinners
to believe in him for their salvation. Distinguished
among these was the Apostle Paul. He was as reso-
lute as any in his determination to know none but
Christ among the people, and to preach none but
him crucified as the Saviour of the soul. This was
the absorbing subject of his meditations, and the
grand theme of his discourses. The epistle to the
Colossians forms no exception to this rule. It is fra-
grant with the odor of the Saviour's name, and full
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of matter respecting him and his work. Among the
varied statements and counsels of the epistle, the
thought of the text occupies a distinct place.
The sentence, "Christ is all, and in all," is obvi-
ously a proverbial expression, signifying that Christ
is everything in the salvation of the soul. He is the
only and all-sufficient Saviour. In the salvation of
the soul, his work and sacrifice alone avail. A similar
proverbial expression is employed by Christ himself,
as when he says in the Revelation: "I am Alpha
and Omega, the first and the last." In the illustra-
tion of the passage before us, we may consider, first,
Christ as appointed by the Father, all in all for
man's redemption ; and secondly, especially, that he
is all in all to man or his salvation.
First, Christ as appointed by the Father, all in all
for man's redemption. The name here applied to
him is significant. It is Christ, the anointed of
God. He was designated and consecrated to the
office of mediator by the Lord and Judge of all.
Having his commission from the highest, none could
dispute his claims, none question his proceedings,
none deny or dispute his authority. He was anointed
with the Spirit without measure, and thus fully
qualified for the discharge of the important du-
ties devolving upon him, as the Redeemer and
King of his people. The eternal Son of God, he pos-
sessed the power and compassion of Divinity, and
was pre-eminently fitted for executing the great
work of effecting reconciliation between God and
man. He was such an high priest as became man,
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being holy, harmless, undefiled, and separate from
sinners, and made higher than the heavens.
But while thus appointed a mediator, he alone
was designated to this high office. He alone could
successfully intercede for man before the throne of
God. "There is one God and one mediator between
God and man, the man Christ Jesus." As there is
only one Creator, so there is but one Redeemer. As
God will not give his glory to another, so neither
will Christ divide the work of his mediatorial office
with man or angel. As alone qualified, he only could
offer an atonement sufficient in its merits to be the
procuring cause of pardon to all the offending de-
scendants of Adam. Divine in his nature, his obe-
dience alone was perfect; and the righteousness
which he brought in was only adequate to all the
demands of divine justice, and all the requirements
of ofifended holiness. Exalted to be a Prince and
Saviour, he alone has been endued with power to
bestow saving gifts on men.
When we turn to the pages of inspiration we find
that Christ as a Saviour is the great subject of pro-
phetic announcement and apostolic preaching. He
was predicted by Moses as a prophet to be raised
up superior to himself. David in unmistakable lan-
guage speaks of him as Lord, and the King's son.
The evangelical prophet foretold him as a sacrifice
to be offered, a victim to be slain for the sins of the
people. Prophet succeeding prophet spoke of his
glory and predicted his coming. One describes him
as the Messiah to be cut off, but not for himself,
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History of Pres by tenants m
while another represents him as the messenger of
the covenant, and unfolds his glory as "the sun of
righteousness rising with healing in his wings,"
After his incarnation, death, and ascension, his
praying, waiting disciples received the fulfillment of
the promise of the Spirit, and went forth to the
execution of their high commission, to testify of
Christ as the all-sufficient and only Saviour. The
declaration of Peter before the council may be re-
garded as a summary of apostolic preaching:
"Neither is there salvation in any other; for there is
none other name under heaven among men whereby
we must be saved." Philip preached Christ to the Sa-
maritans; and Paul was determined not to know
anything among the Corinthians, save Jesus Christ,
and him crucified. If returning sinners rejoiced, it
was only because Christ had died ; if believers glo-
ried, it was only in the cross of Christ. The ap-
pointment made by the Father was confirmed by the
attestation given to the Son, as witnessed by the rec-
ord of his life, works, death and resurrection, and by
the working of his Spirit in the renewal of the
hearts of thousands through the instrumentality of
the preaching of Christ and him crucified.
Let us now, secondly, consider that Christ is all
and in all to man for his salvation. He came to seek
and to save the lost. When man was perishing be-
cause of transgression, Christ appeared to put away
sin by the sacrifice of himself. He redeemed man
by the shedding of his own blood. He effected rec-
onciliation between God and man by his death in the
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place of the guilty. His sacrifice was all-sufficient
as an atonement for sin, and his obedience was so
extensive and complete as to be adequate to all the
demands of God's holy law. His whole work was
infinite and perfect, and peculiarly adapted to the
necessities of man's condition. It was the merito-
rious cause of his acceptance with God. But his
sacrifice alone is sufficient ; his work alone is perfect.
Nothing can be added to it, nor made a substitute
for it. He is all in all as a Saviour to man. Through
his cross and by his Spirit he destroys the domin-
ion of sin in the soul of man, and infuses into his
heart a principle of holiness. By his intercession the
Holy Spirit comes into sinful souls, moving them
to the exercise of faith and repentance, and working
in them "meetness for the inheritance of the saints
in light." Such a Saviour is Christ to man. With
what joy should we receive him ; with what grati-
tude and love obey and serve him !
But more particularly we remark here that Christ
is all in all to the convinced sinner. When he be-
comes aware of his real condition, then he is in a
position to estimate aright the person and work of
Christ. When he is thoroughly convinced that he is
guilty before God, and deserves to suffer the punish-
ment due to his transgressions, then he discovers the
value of Christ as a sacrifice for sin, and can rejoice
in him who has suffered for sins, the just for the un-
just, that he might bring us to God. Believing in
him as freely offered in the gospel, he knows
his preciousness, and regards him as all his salva-
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History of Presbyterianism
tion and all his desire. When the sinner discovers
the deceitfulness of his own heart, and knows its
desperate wickedness with his inability to eradicate
the seeds of evil, he is glad to know that Christ
promises to take away the stony heart, and put his
Spirit within him. He can then glory in the cross
of Christ, by whom the world is crucified to him and
he unto the world. No other power can accomplish
this ; no other "blood can purge the conscience from
dead works to serve the living God." Were it not
for Christ, the sinner must remain guilty, unholy,
and perishing.
Again, Christ is all in all to the true Christian.
Christ is the object of his faith, the foundation of
his hope, and -the source of his blessings. His de-
pendence for salvation is placed entirely on the per-
son, obedience and death of Christ. The more he
meditates on the person and work of Christ, the
more he sees him to be just such a Saviour as is
suited to his condition. Hence his faith is strength-
ened, and his confidence increased. He trusts in
Jesus, and is not afraid. All the more firmly does
he confide in him, because there is no Saviour be-
sides him, and that he accomplishes alone the work
of his salvation. As a divine person he possesses
almighty power; and this, when apprehended, fur-
nishes to the humble believer a strong ground of
confidence, and supplies the assurance that what he
has promised he is able also to perform. He is able
to save to the uttermost those who come to God.
Christ is also the only foundation of the believer's
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hope. "Other foundation can no man lay than that
which is laid, which is Jesus Christ." At a former
period of his history, the believer may have at-
tempted to lay another foundation, vainly imagining
that by legal obedience, or sorrow for sin, he might
obtain acceptance with God. But, savingly taught of
God, he has learned that nothing of this nature can
be the -ground of his justification or the foundation
of his hope. He now entirely depends on the pre-
cious, tried corner stone, the sure foundation. Then
it is that hope brightens, and heavenly prospects
gladden the heart. This hope elevates the soul
above what is temporal and sinful and aids in puri-
fying the person even as Christ is pure. When the
Christian remembers that all these bright prospects
open before him only in consequence of Christ's
soul-saving work, he realizes that Christ is all in all
as the foundation of his hope.
But again, Christ is the source of all the spiritual
blessings which the Christian enjoys. Here he is
indeed the Alpha and Omega. If his sins are for-
given, this is only through the sufferings and death
of Christ. If his hope is sure entering into that
within the veil, it is only because Christ has ob-
tained eternal redemption for him by his own blood
and righteousness. If the love of sin has been erad-
icated from his heart, this blessed work has only been
effected by the Holy Spirit procured by Christ, and
sent forth from the Father and the Son. If the
Christian has spiritual comfort in affliction, and con-
solation in sorrow, and strength in weakness, and
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History of Presbyterianism
joy at death, all comes through Christ, and him
alone. But especially notice that Christ is the source
of all sanctifying influences to the believer. He is
the vital head of every one brought into a saving
union to him. Christ teaches us this when he says,
"I am the vine, ye are the branches ; he that abideth
in me and I in him, the same bringeth forth much
fruit." The Christian united to Christ, and abiding
in him, receives out of his fulness grace for grace.
He is nourished, invigorated and made fruitful by
the indwelling of the Holy Spirit, with whom, on
his believing in Christ, he has been sealed to the
day of redemption. The Christian lives the right
life, because Christ lives in him. He is made unto
the believer, "sanctification and redemption."
In conclusion, we may infer from this subject our
obligation to Christ, and our duty to obey him. If
he is all in all for our salvation, we certainly are un-
der the strongest possible obligations to do all for
his glory. We should love him supremely, and serve
him devotedly, and conform our lives after his holy
and perfect example. We should be constrained by
the love of Christ to live not to ourselves, but to him
who died for us and rose again. Every one of us
has a personal duty to discharge to Christ. If
preaching the gospel, let the great theme ever be
Christ Jesus and him crucified ; and around this as
a center let every other truth and duty cluster. May
no uncertain sound be given from this pulpit; no
false view presented ; no sin encouraged ; no im-
mortal soul deceived and lost. May the Spirit of the
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living God direct the truths of his Word in such a
manner as to reach the hearts of the hearers, and
produce such effects as shall result in the edification
of believers and the conversion of the ungodly.
If listening to the gospel preached, whether sel-
dom or often, you have a duty to discharge to. Christ
and yourselves. Let your hearing be mixed with
faith, and mingled with prayer. Test the truths
spoken by the unerring standard of eternal truth.
Let the good seed of the kingdom be received as
that which is able to save your souls, irrespective of
the weakness of the instrument which conveys it.
Remember your accountability for what you hear,
and your personal interest in the truth, whether it
relates to your soul's welfare in time, or your certain
appearance at the judgment seat of God. In view
of these terrible realities, may every soul be im-
pressed, every nature be sanctified, and every one of
us experience that Christ is all and all to our salva-
tion.
the; end.
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