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 Purchased by the 
 Mrs. Robert Lenox Kennedy Church History Fund. 
 
 BX 9001 
 
 .M32 1904 
 
 Macleod, 
 
 John, 1872-1948. 
 
 History 
 
 of 
 
 Presbyterianism 
 
 on Prince 
 
 Edward Island 
 
REV. JOHN MacLEOD 
 
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 
 
CONTENTS. 
 
 Chapter. 
 
 
 Pagi. 
 
 
 Introduction - 
 
 5 
 
 I. 
 
 General Remarks - 
 
 7 
 
 II. 
 
 Princetown and Bedeque 
 
 '3 
 
 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 
 
 XI. 
 
 Brookfield, and Clyde and West Rivers - 
 
 84 
 
 XII. 
 
 Murray Harbor - 
 
 9 1 
 
 XIII. 
 
 Wood Islands 
 
 98 
 
 XIV. 
 
 Belfast 
 
 103 
 
 XV. 
 
 Valleyfield 
 
 1 1 1 
 
 XVI. 
 
 Dundas - 
 
 117 
 
 XVII. 
 
 Tryon and Bonshaw ... 
 
 122 
 
 XVIII. 
 
 St. James' Church, Charlottetown - 
 
 128 
 
 XIX. 
 
 Free Church, Charlottetown 
 
 137 
 
 XX. 
 
 Zion Church, Charlottetown 
 
 142 
 
 XXI. 
 
 Orwell and De Sable 
 
 *54 
 
 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, 
 Rustico 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 Edward 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 Presbyterianism 
 
 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 Edward 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 stiff 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 Presbyterianism 
 
 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 Edward Island 
 
 CHAPTER II. 
 
 PRINCETOWN AND BEDEQUE. 
 
 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, 1810, 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 Presbyterianism 
 
 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 Edward 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 
 i875. 
 
 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 Presbyterianism 
 
 During his whole life Mr. Patterson was a dili- 
 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. Tuffts, 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 
 
 16 
 
On Prince Ed<ward 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, ar »d 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. 
 b 17 
 
History of Presbyierianism 
 
 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 12th 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* 4 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 Edward 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 Presbyterianism 
 
 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 Edward 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 Presbyterianism 
 
 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.ty, 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 Presbyterianism 
 
 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 Edward 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 16th 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 Presbyterianism 
 
 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 Ed<ward 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 families 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 Edward Island 
 
 CHAPTER IV. 
 
 RICHMOND BAY AND ALBERTON. 
 
 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 Edward Island 
 
 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 Cumming 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 Presbyterianism 
 
 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 16, 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 
 188 1, 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 II. This field prospered 
 
 32 
 
On Prince Edward 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 11, 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 £100, or $324, 
 and was paid partly in cash and partly in produce. 
 Mr. Sinclair's connection with this congregation ter- 
 
 33 
 
History of Presbyierianism 
 
 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 Rev. 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 Ed-ward 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 O'Leary 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 Edward 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- 
 
 37 
 
History of Presbyterianism 
 
 tor, while Mr. Fraser is the popular pastor of St. 
 Stephen's church, St. John, N. B. 
 
 38 
 
On Prince Edward Island 
 
 CHAPTER V. 
 
 NEW LONDON SOUTH AND GRANVIUX 
 
 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 Presbyteriantsm 
 
 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 1816 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 Edward 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 
 
 4i 
 
History of Presbyterianism 
 
 welcome home for the minister. His father, Wil- 
 liam 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 Edward 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 Presbyteriantsm 
 
 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 
 laboring 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 Edivard 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. 
 
 45 
 
History of Presbyterianism 
 
 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 Clifton and 
 united with Cavendish and thus came under the 
 pastoral care of Rev. W. P. Archibald, M. A. 
 
 47 
 
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 die 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 Edward 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 McSwain, 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 Presbyierianism 
 
 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 — comncadh 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 Edivard Island 
 
 time was occupied with prayer, praise and exhorta- 
 tion. On Thursday, which was strictly observed as 
 a day of fasting and humiliation, 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, anc ^ ^ 
 was truly a time of refreshing from the presence of 
 the Lord. On Monday morning after Communion 
 
 5* 
 
History of Presbyterianism 
 
 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 in- 
 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 
 ashamed," 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 88 1. 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 unt ^ 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 Edward 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. For 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 Presbyterianism 
 
 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 1791, 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 Presbyterianism 
 
 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 Ed<ward 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 Presbyterianism 
 
 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, at 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. M f - Douglas was an able, fearless 
 and faithful preacher of the gospel, a kind and pains- 
 
 60 
 
On Prince Ed<wa.rd 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 Layton in 1897, an d by Rev. William 
 Spencer, B. A., in the year 1901. 
 
 62 
 
On Prince Eckvard 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 front 
 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 18th October, 1853. Mr. Crawford entered 
 
 63 
 
History of Presbyteriantsm 
 
 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 Ed-ward 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 Edward 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 1 6th 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 Presbyterianism 
 
 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 Edward 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 Presbyterianism 
 
 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 
 McLaughlins, the Thompsons, the Gibsons, etc. 
 Some of these people originally worshipped at Cove 
 Head, and some of them in Charlottetown. Rev. 
 James Allan, acting under 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 Edward 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, ne 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 Presbyterianism 
 
 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 Edward 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 Ed-ward 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 Ed<ward 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 Air. 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 Edward Island 
 
 town, but whose labors were now confined to 
 Georgetown, the other two stations having been 
 formed into a separate congregation. Mr. McWil- 
 liams' 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 Georgetown 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 8l 
 
History of Presbyterfanism 
 
 1877. Mr. McKennon with much ability 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 Edward 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 
 
History 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 Presbyteriantsm 
 
 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 
 of life and energy, entered upon the work of the 
 
 87 
 
History of Presbyterianism 
 
 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- 
 
On Prince Edward 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 
 noti 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 Brookfield 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 Presbyterianism 
 
 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 Edward 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, M. 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, licensed 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 Presbyterianism 
 
 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 ioth 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 Edward Island 
 
 ordination took place in the Presbyterian church on 
 the south side of Murray Harbor. His pastorate 
 extended over five years and was characterized by 
 great fidelity and success. A kind friend, a wise 
 counsellor, and an able and faithful minister, Mr. 
 Lawson held a warm place in the affections of his 
 people; and when, 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 Presbyterianism 
 
 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 was 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 Edward 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. 
 
 97 
 
History of Presbyterianism 
 
 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 181 9. 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. lvii : 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 Edward 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 
 
On Prince Edivard 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 
 Yalleyfield, 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 
 
 101 
 
History of Presbyterianism 
 
 and conscientious as a pastor, and his ministry was 
 attended by a fair measure of success. He resigned 
 his charge in 1881 and removed to Australia. 
 
 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 Edward 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 Presbyterianism 
 
 the harvest which crowned their industry. There 
 were, he stated, three or four families 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 Edward Island 
 
 These discourses were preached in Gaelic; 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- 
 
 106 
 
On Prince Edivard 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 commun- 
 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 Presbytertantsm 
 
 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<ward 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 Presbyterianism 
 
 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 16th 
 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. 
 
 no 
 
On Prince Edward Island 
 
 CHAPTER XV. 
 
 VALLEYFIELD. 
 
 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 
 
 in 
 
History of Presbyteriantsm 
 
 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 
 
 112 
 
On Prince Edward 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 Valleyfield, 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 Ed-ward 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 
 minister 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 
 the 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 Presbyterianism 
 
 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. 
 
 116 
 
On Prince Ed<ward 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 whole 
 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 r'resDyterianism 
 
 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 Edward 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, 
 
 1 86 1. 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 Presbytertamsm 
 
 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 
 
On Prince Edward 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 18th November, i$88. 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 1 6th 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 
 Tryon 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 1810, 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 Edward 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: 1, "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 
 
History of Presbyterianism 
 
 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 Edward 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 Presbyterianism 
 
 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 Edward 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 Presbyterianism 
 
 CHAPTER XVIII. 
 
 ST. jambs' church, charlottetown. 
 
 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 
 1 83 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 Edward 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- 
 1 129 
 
Hisiory of Presbyteriantsm 
 
 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 Edward 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. Snodgtass was 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 Loughead 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. Loughead 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 Presbyterianism 
 
 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 Edward Island 
 
 of faith. On ist 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 Presbyterianism 
 
 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 Edward 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 $1,000. 
 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 Presbyterianism 
 
 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 Edivard Island 
 
 CHAPTER XIX. 
 
 FREE CHURCH, CHAREOTTETOWN. 
 
 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 Presbyterianism 
 
 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 Edward 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 Presbyterianism 
 
 CHAPTER XX. 
 
 ZION CHURCH, CHARLOTTETOWN. 
 
 Zion church is composed of the Free Church and 
 Queen's Square congregations of Charlottetown. 
 Having in the last chapter given an outline 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 Edward 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 William 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 Edward 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, Xova 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 Cumming. In the spring of 
 1 87 1 this congregation called Rev. Mr. Cumming, 
 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, Charlottetown, on 19th July, 1871. The 
 ministers present at the induction were Revs. R. S. 
 Patterson, M. A., Alexander Campbell, James Allan, 
 Henry Crawford, William R. Frame, Alexander 
 Cameron, Robert Laird, Robert Cumming, Alexan- 
 der Munro and S. C. Gunn. The Rev. Robert Cum- 
 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 Edward 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 
 
 147 
 
History of Presbyterianism 
 
 request from the session of Zion church, Messrs. 
 Merkle and Gerriod, evangelists, 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 Edward 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 Edward 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 
 
History of Presbyterianism 
 
 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 Presbyteriantsm 
 
 CHAPTER XXI. 
 
 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 suffered 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, Air. 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 Presbyterianism 
 
 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 Edward 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 
 
 157 
 
History of Presbyterianism 
 
 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 Mis." 
 
 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 Edivard 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- 
 
 160 
 
On Prince Edward Island 
 
 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 Presbytertanism 
 
 Presbytery of Prince Edward Island. On 26th 
 March, 1869, Rev. 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 Edward 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 Presbyterianism 
 
 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 Edward 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 were 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 Presbyterianism 
 
 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. 
 McCulloch opened a high class school in Pictou, 
 which was placed among the grammar schools of the 
 province. In 1816 the grammar school developed 
 into an incorporated academy. Towards the erection 
 of a suitable building the Presbyterians, though few 
 in number, contributed £1,000. 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 means 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 Presbyierianism 
 
 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 Edivard 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 
 
 169 
 
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 Edward 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 FREE CHURCH COLLEGE. 
 
 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 Presbyteriantsm 
 
 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 Edward 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. 
 
 DALHOUSIE COLLEGE. 
 
 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 Presbyterianism 
 
 of the prophets, was obliged, 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 Presbyterianism 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 p-izes in Latin, Greek, logic, mathe- 
 matics and natural philosophy. He was licensed by 
 the Free Presbytery of Ayr on 18th 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 
 
 175 
 
History of Presbyierianism 
 
 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 l82I. COL. 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, 
 
 l 177 
 
History of PresbyterUnism 
 
 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 deecive. "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 Edward 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 
 
 179 
 
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 Colossi, 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 Echvard 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 affairs 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 
 
 181 
 
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 Edward Island 
 
 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 
 
 183 
 
History of Presbyterianism 
 
 quite plain from the fact that the New Testament 
 church, which at our Lord's ascension was 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 Edward 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 
 
 185 
 
History of Presbyterianism 
 
 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 
 
 1 86 
 
On Prince Edward 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 
 
 187 
 
History of Presbykrianism 
 
 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 
 
On Prince Edward 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- 
 189 
 
History of Presbyterianism 
 
 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- 
 
 190 
 
On Prince Edward 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- 
 192 
 
On Prince Ed<ward 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 
 
 M I 9 3 
 
History of Presbyierianism 
 
 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 
 194 
 
On Prince Ed-ward 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- 
 
 195 
 
History of Presbyterianism 
 
 versity of tongues. Having these gifts differing 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 
 
 196 
 
On Prince Edward 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- 
 
 197 
 
History of Presbyterianism 
 
 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- 
 
 198 
 
On Prince Edward 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. 
 
 199 
 
History of Presbyteriantsm 
 
 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 
 Scriptural 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 
 
 200 
 
On Prince Edward 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 
 
 201 
 
History of Presbyterianism 
 
 there are notably some who, besides ruling, 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- 
 
 202 
 
On Prince Edward 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 
 
 203 
 
History of Presbyterianism 
 
 them a legitimate and necessary control as mani- 
 festly becometh 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. 
 
 204 
 
On Prince Edward 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 
 slightest 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 
 
 205 
 
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 
 
 206 
 
On Prince Edward Island 
 
 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 
 
 207 
 
History of Presbyterianism 
 
 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 arc 
 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 the 
 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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 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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 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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 CHAPTER XXIV. 
 
 SERMON BY REV. GEORGE SUTHERLAND, D. D., IN 1857. 
 
 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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 Their case is hopeless, death is staring them in the 
 face. What feelings 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 ? W T as 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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 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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 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 
 indifference 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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 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 Edward 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. Weep 
 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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 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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On Prince Edivard Island 
 
 CHAPTER XXV. 
 
 THE ABRAHAM IC COVENANT. — A SERMON PREACHED 
 BY REV. DONALD M 'DONALD IN ORWELL, P. E. L, 
 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 off, 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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 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 bclieveth." 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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 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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 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 offered 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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On Prince Edward Island 
 
 away was glorious, much more that which remain- 
 eth is glorious." II. Cor. hi: 9, 10, n. 
 
 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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 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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On Prince Edivard Island 
 
 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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History of Presbyterianism 
 
 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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On Prince Edward Island 
 
 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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History of Presbyterianism 
 
 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 (i. c. 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 being 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." 1 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 :i5~i8. 
 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:i2. 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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On Prince Edward Island 
 
 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." 1 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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History of Presbyterlanism 
 
 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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On Prince Edivard Island 
 
 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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History of Presbyterianism 
 
 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 Mclchizedek. "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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On Prince Edward Island 
 
 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 
 
 239 
 
History of Presbyteriantsm 
 
 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 "J esus 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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On Prince Ed<ward Island 
 
 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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History of PrcsbylerUnism 
 
 Spirit, pouring of water had to be substituted in 
 place of the shedding of bloody 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 : 16. 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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On Prince Edward Island 
 
 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 : 10, 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 
 whom 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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History of Presbyterianism 
 
 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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On Prince Edward Island 
 
 ises made to the fathers required confirmation, and 
 no other was qualified, 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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History of Presbyteriarusm 
 
 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: 18, 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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On Prince Edward Island 
 
 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 ruleth over men must 
 be just, ruling in the fear of God." The foundation 
 of government is the will of God. From the days 
 of Air. 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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History of Presbyterianism 
 
 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 religions 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 Edward 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:ic>. 
 
 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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 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 Edward Island 
 
 Moses said to the Israelites, "Judges and officers 
 slialt 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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 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 Edward 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 
 
 Q 2$7 
 
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. WILLIAM MCGREGOR IN 
 LOT 1 6, P. E. I., A. D. l82I. TEXT GEN. XXXII :26. 
 "l WILL 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 
 was, 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 effects 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 Edward 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 Edward Island 
 
 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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 by God himself, so that Jacob possessed this strength 
 as though it were his own. It was God's gift to 
 him. Now in wrestling 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 
 affirm, 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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On Prince Edward Island 
 
 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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 thee ; the Lord make his face to shine upon thee, and 
 be gracious unto thee; the Lord lift up the light 
 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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 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 
 life 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- 
 phcenician 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 i860 
 BY REV. ROBERT LAIRD. 
 
 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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On Prince Edward Island 
 
 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 offended 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 Presbyterianism 
 
 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 hot 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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On Prince Edward Island 
 
 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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 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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On Prince Ed<ward Island 
 
 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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On Prince Edward Island 
 
 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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'■SS^l'SSSMfl Seminar y Librari 
 
 1 1012 01251 8017